• Title, Summary, Keyword: Muslim

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The Muslim Mathematics (Muslim의 수학)

  • Al-Daffa, Ali Abdullah
    • Journal for History of Mathematics
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    • v.1 no.1
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    • pp.33-67
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    • 1984
  • Muslim의 수학은 천문학과 마찬가지로 종교적 필요성이 있었다. 기하학적 지식은 매일 예배하는 Mecca의 방향을 정하기 위한 것이었다면, 산술과 대수는 주로 제일을 계산하기 위해 필요했다. Muslim의 수학은 결국 종교적 욕구를 충족시키는데 끝없을 뿐 과학 일반에의 응용은 없었으나, 전 인류에게 그 지식을 보급시킴으로서 수학사상 중요한 위치를 차지한다. Muslim의 문화가 일어나는 시대는 10세기로 생각할 수 있으며, 특히 이 시기에 학술연구가 시작됐다. 11세기는 Muslim의 황금시기이며 실험과 이론의 두분야에서 눈부신 발달이 있었다. 12세기에는 퇴락의 과정을 밝으면서도 그 문화적 유산은 서구세계에 넘겼다. 본 눈문에서는 산술, 대수, 삼각법을 중심으로 이들 학문의 형성과정과 지식의 전달과정을 살핀다.

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A Study on the Muslim Fashion Style in Contemporary Fashion Collection (패션 컬렉션에 나타난 무슬림 패션 스타일 연구)

  • Choi, Jinyoung;Kim, Jiyoung
    • Journal of Fashion Business
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    • v.23 no.5
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    • pp.1-18
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    • 2019
  • The purpose of this study is to analyze the Muslim fashion that has recently appeared in the global fashion collection to see how the global fashion brand expresses Muslim's traditional costumes so as to provide references in design development to prepare for the larger Muslim fashion market in the future. In order to analyze Muslim fashion, keywords related to Muslims such as "Muslim," "Islamic fashion" and "hijab" were searched on Google, Samsung Design Net and Vogue websites, and a total of 370 fashion photos were selected for the final data, which was judged to reflect Muslim fashion styles after a review by four clothing experts. Muslim fashion styles have the following characteristics: Above all, the use of veils was most noticeable, with many T-shaped loose long tunic dresses. The hijab, which had the highest proportion of veils, was used to produce various images with wide range of materials and colors. Achromatic colors were the most common, but more than three colors were used to create an exotic image. There have also been cases of using direct religious images such as arabesque patterns and mosques and Muslim priests. As a final, Muslim fashion styles were studied follow: first, a unique style using a veil. Second, conservative style with minimal exposure, third, restrained long-and-lose fit style, fourth, exotic style by elaborate pattern. The domestic fashion industry is also expected to generate economic demand if it is designed with reference to such collection trends along with market research on Muslim consumers.

Evaluation of antifilarial activity of Berberis aristata roots

  • Rizvi, Waseem;Kumar, Anil;Ahmad, Razi;Shahid, Mohammad;Shazad, Anwar;Haider, Nakhat
    • Oriental Pharmacy and Experimental Medicine
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    • v.8 no.2
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    • pp.192-195
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    • 2008
  • The effect of aqueous and alcoholic extract of roots of Berberis aristata was studied on the spontaneous movements of the whole worm (w.w) preparation and nerve muscle (n.m) complex of cattle filarial parasite Setaria cervi and on the survival of microfilariae. Only aqueous extract could inhibit the spontaneous movements of S. cervi, characterized by initial stimulation followed by reversible paralysis. The concentration required to produce similar effect on n.m complex was less as compared to the w.w. The lethal concentration 50 and lethal concentration 90 for aqueous extract were 48 ng/ml and 65 ng/ml.

Parenting Values and Practices among Muslim Parents in Indonesia

  • Park, Hye-Jun;Yi, Soon-Hyung;Lee, Kang-Yi;Kim, Bo-Kyung;Park, Sae-Rom
    • Child Studies in Asia-Pacific Contexts
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    • v.2 no.2
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    • pp.109-122
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    • 2012
  • Despite the fact that Muslims are fast becoming part of the world population, they are the least known group. Moreover, Muslims have been seriously misunderstood and negatively perceived because of several tragic events related to terrorist attacks or wars in the Middle East countries. In this light, the current study examined how parenting values and practices varied by importance of religion, gender, and generation, based on the questionnaire data collected from 312 Muslim fathers and mothers living in Jakarta, Indonesia. The most salient result of this study was that the religion was at the center of everyday lives. The importance of religion in their lives clearly translated in their parenting styles by engaging in religious practices with their children. At the same time, Muslim parents in Indonesia had a high level of expectation for their children's education and making happy family life as well as being faithful as Muslim. This study contributed to promoting cultural sensitivity towards Muslims by examining Indonesian Muslim parents' parenting values and practices.

THE SOCIO-ECONOMIC ACTIVITIES OF MUSLIMS AND THE HUI HUI COMMUNITY OF KOREA IN MEDIEVAL TIMES

  • LEE, HEE SOO
    • Acta Via Serica
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    • v.2 no.1
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    • pp.85-108
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    • 2017
  • This paper details the advance of the "Hui" (回) people to Korea and their socioeconomic activities in forming their own community during the late Goryeo and early Joseon period. Hui (回) or Hui Hui (回回) is generally recognized as representative of Muslim culture in Chinese and Korean sources. From the $8^{th}$ century, Korean-Muslim cultural relations accelerated as an outcome of ancient Chinese-West Asian commercial transactions along the Silk Road. These contacts between Muslims and Koreans on the Korean peninsula are borne out by references to Korea found in 23 Islamic sources written between the $9^{th}$ and $16^{th}$ centuries by 18 Muslim scholars, including Ibn Khurdadbih, Sulaiman al-Tajir, and Mas'ud1 i. Ibn Khurdadbih was the first Arab who wrote of Muslims' residence in the Unified Silla Kingdom (661-935CE). However, in the period of Silla, we could not find any reliable written documents in Korea to show encounters between Korea and the Muslim world. In the Goryeosa (GS) chronicle, Muslim merchants who came to Korea were described as "Daesik" (大食: Tashi). Daesik (Tashi) is most probably derived from "Tajir", which means "trader" in Muslim language. Muslims' mass influx and their wide ranging influence on Korean society manifested from the late $13^{th}$ century when the Goryeo Dynasty first came under Mongol control and afterward in the early $15^{th}$ century with the new dynasty of Joseon in Korea.

Muslim Consumer's Identification with and Loyalty to Halal Brand

  • Choi, Nak-Hwan;Rahman, Md Mostafizur
    • The Journal of Distribution Science
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    • v.16 no.8
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    • pp.29-37
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    • 2018
  • Purpose - This research aimed at exploring the mediation role of Muslim's identification with halal brand in the effects of the congruity between Islamic self and halal brand and Islamism commitment on the loyalty to the brand. Research design, data, and methodology - A single factor design was employed. A total of 199 undergraduate, graduate students or office workers in Bangladesh participated in main survey to finish the questionnaire. Structural equation model analysis was used to verify hypotheses. Results - The results of verifying hypotheses were as followings. First, the Muslim's identification with halal brand positively affected on the loyalty to the halal brand. Second, Both Muslim's commitment to Islamism and the congruity between Islamic self and halal brand positively affected on the identification with the halal brand. Third, mediation analysis showed the partial mediation role of Muslim's identification with halal brand in the effects of the Islamism commitment on the loyalty to the halal brand, and there was the full mediation role of the Muslim's identification in the effect of the congruity on the loyalty. Conclusions - Marketers should build the congruity between Islamic self and their halal brand and promote Islamism commitment to induce the loyalty to the halal brand from Muslim.

Public Awareness and Donning Practices of Traditional Dresses and Muslim Dresses among Indonesian Muslim (인도네시아 무슬림의 전통복식과 종교복식에 대한 인식 및 착용현황)

  • Kim, Soon Young;Choo, Ho Jung;Nam, Yun Ja;Son, Jin Ah
    • Journal of the Korean Society of Costume
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    • v.62 no.7
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    • pp.117-132
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    • 2012
  • This study explored public awareness and donning practices of traditional and religious dresses among Indonesian Muslim. The relevant literature was reviewed first, and in-depth interviews and survey were followed to achieve the purpose of the study. Sarung and Kain Panjang are the most representative unisex traditional clothing of Indonesia. Traditional male dresses include Kemeja Batik, Beskap, Peci(Kopiah) and Blangkon. Traditional female dresses include Kebaya, Baju Kurung, Baju Bodo, Kemben, Rok Batik and Slendang. Baju Koko, Sarung and Peci(Kopiah) are the most well-known Muslim male dress items. Muslim female dresses are more diverse than men's. For traditional and religious dresses, which were identified from literature study, public awareness and donning practices were examined with survey data. Indonesian people consider Kebaya, Sarung, and Batik as the most important traditional dresses which convey national identity. Peci(Kopiah), Baju koko, and Jilbab(Kerudung) are highly mentioned as the representatives of Muslim dresses. Indonesian Muslims report that they own these representative dresses commonly. Peci and Sarung are included both in religious and traditional dresses, demonstrating that the two items are the representative crossovers of their religion and the tradition of the country. For both traditional and Muslim dresses, Indonesian people think that aesthetics and traditional values are more relevant than practical value. Lastly, it is found that traditional dresses are parts of the daily wear of Indonesian people from the fact that they wear traditional dresses more than once a week.

A Study on Women's Headgear of Muslim Ethnic Minority in Xinjiang Uygur (신장자치구 무슬림계 소수민족 여성쓰개에 관한 고찰)

  • Kang, Soo Ah;Cho, Woo Hyun
    • Journal of the Korean Society of Costume
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    • v.65 no.4
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    • pp.124-136
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    • 2015
  • Xinjiang Uygur Autonomous Region is the area with the most Muslim populations in China and the costume of this ethnic minority group was influenced from its surrounding environment and religion. Headgear is one of the important costume elements of Muslim ethnic minority such as Kazakh, Kirghiz, Uzbek, and Tadzhik people, and each group has developed narious forms of it. Especially, we can notice characteristics of headgear in Xinjiang Uygur and four ethnic minority groups through women's headgear pursuant to motive of wear, classification of type, differences and comparability with other areas. Thus, purpose of this study is to investigate women's headgear of Muslim ethnic minority in Xinjiang Uygur Autonomous Region. Based on local data at the Xinjiang Uygur Museum, the study referred to Chinese ethnic minority costume and literature data as well as advanced researches related to Islam, and analyzed characteristics of women's headgear of four ethnic groups in connection with Muslim formation background in Xinjiang Uygur. Women's headgear of Muslim ethnic minority in Xinjiang Uygur can be largely divided into three types; cylindrical, conical and hood type. Headgear was influenced not only by natural environment and weather for protection of body, but also by Islam. Along with strong desire for decoration and expression of racial features, it was used as a means of race discrimination and representation of identity. The religion of Islam within these four ethnic groups grew in accordance with tradition of existing nomadic tribes and regional characteristics, and women's headgear developed in various ways added with religious precepts and nomadic features. Taking everything into consideration, it is found that women's headgear of Kazakh, Kirghiz, Uzbek, and Tadzhik people developed, adopting their own living style and features of minority races instead of remaining identical to the headgear type of Muslim countries in other area.

A Study on the Muslim Women's Fashioning in Southeast As -Focus on Indonesia and Malaysia- (동남아시아 무슬림 여성 의복의 패션화 연구 -인도네시아·말레이시아를 중심으로-)

  • Lee, Hyunyoung;Park, Heywon
    • Journal of Fashion Business
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    • v.24 no.2
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    • pp.85-99
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    • 2020
  • The purpose of this study is to investigate the fashioning phenomenon of Muslim women's clothes and its significance for Islamic culture around Malaysia and Indonesia. The study examined the phenomenon of hijab, a cultural symbol of Muslim women, emerging as a 'fashion' rather than folk or religious costume, as well as its significance. As for methodology, the investigator reviewed research reports, previous papers, and literature studies home and abroad since 2010 and conducted an interview with seven female college students from Indonesia and Malaysia and one fashion editor from Malaysia staying in South Korea. The findings suggested that the high level of women's education and entry into society along with the Pop Islamic created an opportunity for hijab among Muslim ladies. The balance between religion and fashion leads to happiness among young Muslim women. Second, the modest fashion and global fashion retrends present a fashion culture and identify the diversity of aesthetic values around the globe. Finally, SNS and hijabista activities have promoted individual means of direction based on hijab to represent the identity of Muslims on SNS, they play an important role in the acceptance of global fashion and the fashioning and globalization of Southeast Asian Muslim clothes. The findings understanding of the consumers and markets of Muslim fashion related to global industries and contribute to the multicultural and diverse aspects of research and development in the field of apparel study.