International Multidisciplinary Journal of Pure Life
Volume:4 Issue: 11, 2018

Compared to traditional media, an important characteristic of modern media is that it taps on electric and electronic means and it has extensive coverage. The most important characteristic of traditional media is that it creates a face-to-face communication between addresser and addressees. Modern media has its roots in modernism and is a direct consequence of modern societies. Modern media especially visual media represent the dominant values in the society and has altered the function of family toward more individualism, and individual behavioral patterns. Under the influence of modern media, families are losing their traditional function and are experiencing new functions. A function geared toward more individualism and catering for the individual needs of family members, a function that challenged the traditional dominant values of the family. Among all the contributing factors, modern media in their various forms and comprehensive advertisements, have played a pivotal role in internalizing characteristics of modern world and specially individualism among family members. The current study aims to investigate the new functions of family in accordance with the role played by visual media in the modern society.

A Quranic researcher's personality should be identified by the scientific characters because his/her efforts should be based on evidence and truth to acquire knowledge, And without any doubt, the basic role here is to transform the Quranic givens to realistic values that shapes the society into a better place, by trying to provide solutions for the problems and crises that our society is passing through, and develop our society's issues based on the Quranic visions. Moreover, based on our belief that it is necessary to start the development from the needs of the society, and in order for the Quranic researcher to complete this role in the perfect and most delightful way, this paper represents a new flame that will surely help in strengthening the researcher's ability, and in providing new technological techniques and tools of “Data Science” and specifically “Big Data”, in order to provide Quranic students and institutions a huge power that will lead to analyze the new era's situations and needs. Data Science is the process of extracting data from different sources to detect the directions and visions that represents it. This whole process leads us to produce and come up with the right techniques and decisions in any issue that is tackled. However, when such science is putting in the hands of a Quranic sciences researcher, we will be investing a productive mentality, and getting a step closer to treat the polarity that the Muslim lives trying to connect between theories and the practical reality. This paper studies the greatest profit that can be produced by the Data Science in understanding and analyzing the Islamic reality. This paper can also be a dependable research that a researcher can rely on through his/her Quranic studies so he/she can start with eliminating the society's worries through knowing the major issues to be handled, detecting the most popular Quranic-understanding misconceptions, analyzing the cultural and social backgrounds that affects the Islamic area, and studying the correlation for different phenomenon. We emphasize in this paper the new role that the Quranic mentalities of students and institutions should play on account the digital civilization that we are facing, through getting the help from the Quranic culture and education first, and the technological revolution second, specifically the Data Science. Since this position is the first of its kind in the Quranic sciences field, we hope that it resembles a start in the path of development and improvement so this goal can be achieved in the few coming years

A detailed analysis of current trends in virtual learning that can be applied for future studies of religious education and sharing results of introducing a new concept of virtual E-learning in Shia Islamic Education. A detailed study and analysis of latest trends in virtual Learning being applied in different educational sectors that is yielding great benefits for educating young generation. Also share the outcome of applying these new virtual learning trends and techniques used in introducing a new concept of E-learning in Shia Islamic Education Platform by the name of ‘KAZ Online School’. The results will be based on quantitative statistical analysis based on behaviours and adaptive trends of more than 200 subscribers/learner’s of KAZ Online School. Virtual learning can help us to propagate the Islamic education across the globe to even remote areas and unlock new arenas for both preaching the true Islamic concepts within Islamic community and inter-faith dialogue. For this we need to understand the reaping benefits of latest developments and technologies being used in virtual learning space by different educational sectors. And then apply this to our current Islamic Education methodologies. This detail study and analysis will help to understand the future trends that are required to be adapted to attract and inspire future generations towards great treasure of Islamic education and values through virtual learning.

Even before modern technological era, there was a close relationship between religious education and technology. Religion has helped many people to understand new technologies and technologies have led to new understandings of religion, and even new forms of religion. Religious education can focus on a variety of sacred concerns including myth, ritual, symbol, scripture, doctrine and experience, and furthermore as Jeff Astley (Astley, 1994) says in a context can and does ecompass indoctrination, personal formation, reasons and emotions. However these concerns tend to fall into two general categories the ethical one (or relational) and transcendental one. Nowadays a variety of video games explicitly aim toward religion. Video games researchers note that within video games, religion tends to suffer from a narrative and procedural incongruity. For example Michael Walthemathe suggests that video games provide a narrative and procedural platform for playful identity formation and ethical reflection, Ian Bogost (Bogost, 2007, p. 288) observes that religious video games are undermining their religious aims by adopting the conventions of mainstream video games genres without regard for their implicit procedural rhetoric. Also Harry J. Brown (Brown, 2008, pp. 104 – 107) notes that along with the promotion of an ethical concern for the weak, video games promote a reactive ethic of vigilantism and violence against all members of a given social class or oppositional alignement. So if video games once struggled for legitimacy as a cultural product, today the business of video games is booming, and increasingly the art of video games is turning to religious themes as not just inspiration but as central plot elements. We find moral decisions, invented religions, the power to create and experience virtual religious spaces and much more outcomes like these. Through a consideration of a list of popular video games this article proposes to show how video games teach their players the new gospel of cyberspace, where they can be what they want without effort and major consequences for the real life

“Global Stats" statistik mərkəzinin hesablamalarına görə, son bir ildə Azərbaycanda “Facebook” sosial şəbəkəsinin istifadəçilərinin sayı kəskin artsa da, “Youtube” və “Twitter” sosial şəbəkələri ilə bağlı vəziyyət fərqli olub. Ölkəmizdə “Facebook” sosial şəbəkəsinin payı 23,3 faiz artaraq sosial media bazarının 89,73 faizini təşkil edib. İstifadəçi marağına görə, ikinci yeri (2,9 faiz) “Youtube” sosial şəbəkəsi tutub. Üçüncü yerdə 2,24 faiz bazar payı ilə “Twitter” sosial şəbəkəsi yerləşib. Eyni zamanda, “Odnoklassniki” şəbəkəsinin Azərbaycanda bazar payı 1 faizdən aşağı düşüb, halbuki, ötən ilin müvafiq dövründə bu rəqəm 5,11 faiz təşkil edirdi. “Azərbaycanda sosial şəbəkələrə qoşulanların sayı 2 milyona çatıb”. Bu barədə isə Lent.az-a rabitə və texnologiyalar nazirliyinin mətbuat xidməti Müşfiq Əmirov məlumat verib. Onun sözlərinə görə, “Facebook” abunələrinin sayı isə milyon yarıma yaxınlaşıb. Bu da o deməkdir ki, Azərbaycanda hər 4-5 nəfərdən biri internet istifadəçisidir.

İnternet artıq həyatımızın vazgeçilməz halına gəlib. Özünü tək hissedən bir çox insan çarəni virtual mühitdə axtarır. Ancaq mütəxəssislər internet asılılğının ictimai həyatdan qopmasına səbəb olduğunu bildirir. Dostluq saytları, əyləncə saytları, oyunlar və s. Artıq bir çox insan vaxtının böyük hissəsini kompüter qarşısında keçirir. İnternet vasitəsilə olan evliliklərdə aldatmalara tez-tez rast gəlinir. Belə ki, artıq bir çox evli cütlüklərin eyni evdə iki kompüteri var. Qadın ayrı bir kompüter, kişi ayrı bir kompüterdə virtual mühitdə vaxt keçirir. Yaxud mobil versiyalar ilə internetə bağlanmalar daha sürətli və asan olub. Amma diqqət etmək lazımdır ki, virtual aləmdən istifadə düzgün və müsbət yönə yönləndirilə bilər. Bu sahədə, dini təhsilin öz güclü rolu var. Ali İmran surəsində buyurulduğu kimi, dini qorumaq və islam maarifini yaymaq üçün “sürətli atlardan” istifadə etməyin əhəmiyyətini vurğulamaqla, Qurani-kərim bir növ, sanki, bu günümüzdəki sürətli və daha üstün olan media vasitələrindən bəhrələnərək, dini maarifin yayılmasına diqqət çəkir. Belə ki, virtual təhsil və maarifləndirmə vasitəsilə, istər elmi cəhətdən, istər əxlaqi aspekdən və istərsə də ailələlərin möhkənlənməsindəki fikri-mənəvi yönləndirmə-qidalandırma baxımından yüksək rol oynaya bilər. Bu haqda məqalədə geniş məlumat və araşdırma verilib.

Günümüzde artık insanların alışveriş, dinlenme, müzik, eğlence vb. günlük birçok aktivitelerini yapabildikleri, bilimsel, sanatsal ve felsefi tüm öğrenme ve öğretim eylemlerini gerçekleştirebildikleri, kendisi aracılığıyla tüm dünya ile iletişim sağlayabildikleri internet; dini, fikri ve ideolojik manada da önemli bir konuma sahiptir. Zira bugün, geçmişte klasik medya araçları ile yapılamayan birçok dini, fikri ve ideolojik toplu ve bireysel ritüel, çalışma ve eylem internet aracılığıyla yapılabilmektedir. Bu makalede internetin henüz bulunmadığı dönemlerde Şii ve Sünni dünyadan bazılarının gerçekleştirdiği veya gerçekleştirmeye çalıştıkları mezhepler arası diyalog ve yakınlaşma çalışmalarına kıyasla internet üzerinden yapılan bu türden çalışmalar incelendi. Konunun seçimi dolayımındaki amaç, sözü edilen kıyas neticesi ile internet üzerinden yapılan Şii ve Sünni diyalog ve yakınlaşma çalışmalarının gerçekte yakınlaşma ve diyaloga ne denli hizmet ettiğini ortaya çıkarmaktır. Makale bir giriş, internet öncesi ve internet üzerinden yapılan Şii-Sünni diyalog ve yakınlaşma çalışmaları ve kıyasın neticelerinin yer aldığı bir sonuç bölümünden meydana gelmektedir.

Il est toujours une tâche ambitieuse et ardue que dessayer de traiter d’un domaine qui allie religion et technologie. Depuis laube de lInternet, des personnes de différentes cultures et géographies ont utilisé le cyberespace pour communiquer. LInternet, un "espace sans visage et technologiquement construit", a contribué à désacraliser le monde moderne. Aussi, il est certain aujourd’hui que l’Internet est devenu un outil utilisé pour promouvoir le royaume de Dieu. Le défi nest pas unique à une religion. Non seulement les communautés laïques ont prospéré sur l’Internet mais aussi les entités religieuses et cela depuis des décennies. En fait, le premier forum en ligne consacré aux discussions de religion date de 1983 (le groupe Usenet net.religion), seulement treize ans après la naissance du courrier électronique. Pour en savoir plus sur l’Islam et soutenir les fidèles dans leurs parcours de la foi, des sites ont vu le jour pour fournir des ressources éducatives pour les visiteurs. Généralement, ils apprennent individuellement le Coran, le corpus des hadiths, les règles de l’Islam, son histoire et bien d’autres questions liées à cette religion. En même temps, il se crée entre les fidèles un espace pour les forums de discussion et de dialogue. Grâce au développement de lInternet interactif, de nouveaux secteurs ont émergé: les fatwas en ligne, lenseignement de la religion et de questions-réponses sur la vie quotidienne. On peut donc entendre “de nouveaux ulamas”. Lobjectif de la présente contribution est de présenter les tentatives de l’utilisation de l’internet à des fins pédagogiques en France dans un contexte de changement socioculturels induits par les larrivée du numérique dans la sphère religieuse. Est-ce juste un moyen de plus par lequel le contenu peut être diffusée ou lInternet produit-il des transformations profondes - et, dans laffirmative, dans quelles mesures et comment? Pour ce faire, notre contribution abordera deux questions. Premièrement, comment l’internet à gagné le monde spirituel en général et deuxièmement, ce travail donnera une évaluation théorique des expériences tentées en France parmi la jeune communauté musulmane auprès de qui, nous avons procédé par un sondage

Quand Ibn Batouta, le voyageur arabo-musulman, au XIVème siècle, visite les régions subsahariennes de l’Afrique, il n’a pu cesser d’admirer la qualité des écoles religieuses de ces pays et la motivation des peuples africains à l’égard de l’apprentissage des sciences islamiques. Depuis le temps des Marabouts traditionnels jusqu’à l’ère moderne et le lancement des projets de télé-éducation coranique chez les communautés musulmanes de l’Afrique, les habitants de ce continent montrent une soif croissante vis-à-vis les études théologiques. Les origines philosophiques et les caractéristiques mentales de cette quête de religiosité à l’africaine créent une singularité minutieuse dans les conduites confessionnelles de ces communautés. La question de l’E-Learning et l’enseignement à distance à travers les plateformes informatiques, dans le continent africain surtout dans la région subsaharienne, exigent, à leur tour, certaines particularités qui sont parfois négligées pas les structures iraniennes actives dans ce domaine. Cet article envisage d’aborder les mêmes particularités par une vision pathologique afin d’offrir un profil plus réaliste et plus concret des potentialités de la cyber-formation en matière des sciences islamiques en Afrique subsaharienne. Les difficultés d’avoir accès à Internet pour une partie des usagers de cette région, la nécessité d’élaborer des sources offline, l’importance accordée aux gadgets popularisés et aux nouveaux moyens de télécommunication comme le Podcasting et la micro-diffusion grâce à Bluetooth, la considération de l’esprit socioculturel des usagers africains dans la conception des cours virtuels, la localisation des données de base pour les sociétés cibles, se présentent en tant que les premières préoccupations au niveau des technologues et des pédagogues des établissements iraniens qui se donnent l’objectif de profiter des potentialités du cyberespace africain pour faire entendre les messages pacifiques et salvateurs du vrai Islam dans ce chaos des medias occidentaux et des prédicateurs wahhabites. Cette recherche se voit donc un texte pragmatique en vue d’évoquer les nécessités et les devoirs parfois oubliés de la cyber-formation dans le secteur des études islamiques en Afrique subsaharienne.