Academic literature on the topic 'Da°wah (Islam)'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Da°wah (Islam).'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Da°wah (Islam)"
1
Ansyari, Ali Mahmud, Mailin Mailin, and Hasnun Jauhari Ritonga. "SUFI ULAMA DA'WAH ACTIVITIES IN BARUS: A HISTORICAL OVERVIEW." JUPIIS: JURNAL PENDIDIKAN ILMU-ILMU SOSIAL 15, no. 1 (June 30, 2023): 146. http://dx.doi.org/10.24114/jupiis.v15i1.47625.
Full textAbstract:
Da’wah is an obligation for followers of Islam, whose purpose is to spread the teachings of Islam and build an Islamic society. Da''wah, Tabligh, Taghyir, amar ma''ruf nahi munkar, and morals—even the Qur''an says that the best ummah is to do ''amar ma''ruf nahi munkar. Even the Qur''an lists the ethics of da''wah contained in Surah An-Nahal verse 125, which starts from bil-hikmah, mau''izho hasanah, and wajadilhu billati hiya ahsan. In delivering dawah, someone needs a pattern of da''wah in his delivery, including Ulama, and the Ulama referred to here are Ulama from among Sufis, where we know the first preachers who preached in Indonesia were mostly from among Sufi Ulama and had an influence on the entry of Islam into Indonesia by peaceful means. So researchers get some problems about how the pattern of da''wah in Barus which became the location of the first time this Sufi Ulama spread Islam in Indonesia, as we know, the pattern of da''wah of Sufi Ulama is the basic pillar of spreading Islam without violence, running peacefully. This research is focused on the historical study of the History of the Development of Da''wah in Sufi Ulema. Spreading Islam in Barus requires a historical approach.he method used in this study is a qualitative method with a descriptive approach and library research, namely problem-solving procedures that are investigated by describing the state of the subject or object in the study, which can be people, institutions, society, and others who are currently based on facts that appear or as they are, and collecting data on a number of works of other figures and writers related to the topic of discussion. Da''wah is a definite part of the lives of religious people. In the teachings of Islam, it is an obligation imposed by the religion on its adherents, both those who have embraced it and those who have not. Thus, da''wah does not merely arise from individuals or groups, although at least there must be a group that does it. In delivering da''wah, the Prophet, on the one hand, faced very severe challenges but, on the other hand, found a positive response from various circles, especially weak people.
2
Meuleman, Johan. "Dakwah, competition for authority, and development." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 167, no. 2-3 (2011): 236–69. http://dx.doi.org/10.1163/22134379-90003591.
Full textAbstract:
Da`wah – usually spelt dakwah in Indonesian – has been an important aspect of Islam from its very birth. Since the late nineteenth century, however, as a result of political and social transformations it has taken new forms. In one form or others, da`wah has been practised by a large variety of Islamic movements and organizations. Although complementary to each other in certain cases, in others their relations have rather been characterized by competition for authority and power, not only between various da`wah organizations, but also, through these organizations, between regimes, categories of religious and social leaders, and social categories of Muslims. For this reason, da`wah has had important dimensions beyond the domain of religion proper. Moreover, da`wah has been connected to political and social causes such as the struggle against communism and Christianity – sometimes emulating them in certain respects – and community development. Quite a few da`wah initiatives, state-sponsored or non-governmental, have taken transnational scopes. Indonesian dakwah has shared most of the above features. This article, analyzing dakwah in Indonesia, confirms their existence and adds to their understanding. It substantiates theories on the objectification of Islam in modern societies: the spread of mass education has led to the fragmentation of religious understanding, which has stimulated a fierce competition for religious authority and the control of religious institutions and organizations. Just as in many other Muslim-majority countries, in Indonesia the state has played a prominent role in the development of mass education, the ensuing competition for religious authority, as well as the functionalization of religion. As was the case elsewhere, in Indonesia dakwah has had important dimensions beyond the religious domain. On the other hand, Indonesian dakwah has shown a number of particularities. In order to illustrate the combination of similarities with da`wah as it developed elsewhere and Indonesian particularities, the article pays particular attention to dakwah pembangunan – development da`wah – of the New Order period. It concludes that, although both the functionalization of Islam for the benefit of economic development and state involvement in religious beliefs and practices have been known in other countries, dakwah pembangunan was a unique, Indonesian phenomenon.
3
Lorita, Santa. "PENERIMAAN DIRI WARGA BINAAN LAPAS WANITA KLS IIA TANGERANG PASCA KEGIATAN RUTIN KOMUNIKASI DA’WAH TIM RELAWAN DA’WAH MUSLIMAT DDII." Jurnal Bina Ummat: Membina dan Membentengi Ummat 3, no. 01 (September 25, 2020): 1–26. http://dx.doi.org/10.38214/jurnalbinaummatstidnatsir.v3i01.68.
Full textAbstract:
Tujuan penelitian: untuk mengetahui penerimaan diri warga binaan wanita di Lapas Klas IIA pasca mengikuti kajian rutin Agama Islam yang disebut program asimilasi oleh tim Relawan Da‟wah Muslimat Center Dewan Da‟wah Islamiyah Indonesia sejak 2015. Metode Penelitian: Pendekatan penelitian kualitatif ini menggunakan metode studi kasus yang ingin menggambarkan secara detil dan komprehensif tentang kondisi psikologis diri warga binaan wanita dalam penerimaan dirinya selama menjalani masa tahanan dan diberikan pencerahan agama Islam secara rutin oleh tim Relawan Da‟wah Muslimat Center Dewan Da‟wah Islamiyah Indonesia. Informan penelitian ini adalah sekitar 12 Warga Binaan Pemasyarakatan Wanita di Lembaga Pemasyarakatan Klas IIA di Tangerang, Banten yang sedang mengikuti program asimilasi, mayoritas kasus warga binaan wanita terjerat kasus penyalahgunaan narkotika, baik sebagai pengguna ataupun pengedar, dan telah menjalani masa hukuman minimal lima puluh persen dari masa hukuman. Jumlah informan penelitian diambil dengan menggunakan teknik purposive sampling. Pengumpulan data menggunakan observasi, dan wawancara mendalam kepada informan penelitian serta melakukan studi dokumentasi melalui berbagai dokumen terkait tema penelitian. Hasil pengumpulan data dianalisis dengan model analisis data kualitatif dari Milles dan Huberman. Hasil penelitian: Hasil penelitian menunjukkan bahwa umumnya warga binaan memiliki penerimaan diri setelah mengikuti program asimilasi meskipun dengan alasan yang berbeda-beda.
4
Aswar, Hasbi, Silvia Jultikasari Febrian, Nazila Alfayed, and Auliya Eka Safitri. "Prominent Muslim da`wah figures and their global role in changing the perception of Islam." Communications in Humanities and Social Sciences 3, no. 2 (December 31, 2023): 48–54. http://dx.doi.org/10.21924/chss.3.2.2023.62.
Full textAbstract:
Amidst the escalating negative narrative surrounding Islam, there is a parallel increase in efforts by Muslim figures and communities to counteract these perceptions. Leveraging the expansive reach of social media, influential personalities like Zakir Naik, Mufti Menk, and Nouman Ali Khan engage global audiences, including non-Muslim communities. This article explores how these figures impact the transformation of global perceptions of Islam through da`wa on online platforms, employing the concept of people-to-people diplomacy as an analytical tool. Data, primarily sourced from online platforms, media, books, and journals, reveal that these Muslim figures have significantly contributed to alter the global perceptions of Islam. Their efforts play a crucial role in gradually shifting non-Muslims from a stance of prejudice to one of empathy, fostering a more nuanced understanding of Islam worldwide.
5
Yahya, Yahya. "Arab Keturunan di Indonesia; Tinjauan Sosio-Historis tentang Arab Keturunan dan Perannya dalam Kehidupan Masyarakat Indonesia." ULUL ALBAB Jurnal Studi Islam 4, no. 2 (December 26, 2018): 113–26. http://dx.doi.org/10.18860/ua.v4i2.6129.
Full textAbstract:
The role of Arabic-Indonesian community in Islamic da 'wah in Indonesia is quite important. However, there are few studies of their role that have been conducted It is for this reason that the writer would like to observe the role and the existence of this community from the social-historical perspective. There are two theories in understanding their relationship with indigenous people. The first is identical theory which perceives that historically Islam is identical with Arab and therefore cannot be separated from Arabic people. The second theory is that the arrival and the development of Arabic community in Indonesia, on the perspective of anthropological history, is closely related to the history of conversion to Islam and the development of Islam in society. The writer tries to observe their social life and their active role in the development of Indonesian society.
6
Lukman and Kamilatun Nisa. "DA`WAH THROUGH ONLINE GAME APPLICATIONS (STUDY OF THE DA'WAH STRATEGY OF HAGO FRIENDS OF RELIGION)." Jurnal Da'wah: Risalah Merintis, Da'wah Melanjutkan 5, no. 2 (December 25, 2022): 69–89. http://dx.doi.org/10.38214/jurnaldawahstidnatsir.v5i2.141.
Full textAbstract:
Research Objectives: To find out and describe Hago Friends of Religion's da'wah strategy in spreading Islam through the Hago online game application. Research Methods: Qualitative. Research Results: Hago Friends of Religion in their da'wah through the online game application Hago does the following things; strengthening effective management structures, presenting 24-hour da'wah content, namely morning migration motivation with Hago Friends of Religion, Morning Islamic study with Hago Friends of Religion, One day one juz, Live Evening Reflection with Hago Friends of Religion, Recitation of the holy verses of Al- Qur`an. Presentation of weekly or yearly content, namely Baca Rathib & Al-Kahf, Fadhilah of the Month of Muharram, Maulid Nabi Muhammad ﷺ, Religious month of Ramadan, and weekly evaluations.
7
Alinat-Abed, Salwa. "Multiple Faces of the Same Coin: Religious Muslim Women in Israel Struggle with an Identity Crisis." Journal of Feminist Studies in Religion 39, no. 2 (September 2023): 137–53. http://dx.doi.org/10.2979/jfs.2023.a908315.
Full textAbstract:
Abstract: Muslim women activists in the Islamic Movement who are citizens of Israel, a Jewish-majority state, and members of a Palestinian minority live in a complex tangle of identities: religious, national, gender, and civilian. To cope with this complicated reality, they use patriarchal bargains based on social strategies such as gaining higher education, work, da ʿ wah (dissemination of religious knowledge to encourage the return to Islam), and political involvement. Within the framework of those bargains, female Islamic Movement activists subsequently have become involved in informal politics and gained power and influence in their society. In addition, they follow religious principles like musayarah (flowing with reality) and tawriyah (concealment, sending a double message to avoid provocations with their Israeli surroundings.)
8
Alinat-Abed, Salwa. "Multiple Faces of the Same Coin: Religious Muslim Women in Israel Struggle with an Identity Crisis." Journal of Feminist Studies in Religion 39, no. 2 (September 2023): 137–53. http://dx.doi.org/10.2979/jfemistudreli.39.2.25.
Full textAbstract:
Abstract: Muslim women activists in the Islamic Movement who are citizens of Israel, a Jewish-majority state, and members of a Palestinian minority live in a complex tangle of identities: religious, national, gender, and civilian. To cope with this complicated reality, they use patriarchal bargains based on social strategies such as gaining higher education, work, da ʿ wah (dissemination of religious knowledge to encourage the return to Islam), and political involvement. Within the framework of those bargains, female Islamic Movement activists subsequently have become involved in informal politics and gained power and influence in their society. In addition, they follow religious principles like musayarah (flowing with reality) and tawriyah (concealment, sending a double message to avoid provocations with their Israeli surroundings.)
9
Adeyemo, Lateef Kayode. "Religious Communication as A Mass Communication:A Case Study of Effective Da'wah in The Contemporary Society." Ulum Islamiyyah 12 (September 15, 2014): 127–43. http://dx.doi.org/10.33102/uij.vol12no.218.
Full textAbstract:
Religion has continued to be a very important aspect of human life from the very beginning of time. It has equally continued all through the ages to influence the forms of people life in their respective communities. It is a major determinant of their culture as ivell as their norms and values, indeed, their worldview. If there are issues held so dare by people to their heart, religion is therefore one of those things. According to Islam, about 124,000 Prophets and apostles/messengers were sent by Allah (God) to communicate His will to people. What is religious communication? What kinds of its forms and configurations? What purpose is it meant to serve? What do we mean by da 'wah and what are the principles and factors of effective da 'wah particularly as relates to modern time and contemporary society? In what follows hereunder, attempt is made to proffer answers to the above questions. Analytical survey of data collected through the media of interview, focus group discussion and review of library collections are made and conclusion is drawn from the findings availed by the study. The findings show that there shall continue to be imbalance and misplacement of priority as long as man fails to recognize the fact that just as he needs food and water for his physical development and growth, he equally stand in need of al-hidayah (Divine Guidance ofAllah) for his spiritual development and growth as well. For injustice, oppression and suppression, adultery and fornication, anarchy and chaos, ignorance and superstition, internecine warfare, animism and barbarism, dissoluteness and wanton conviviality shall continue to be the order of the day if he neglects this all-important communications.
10
Nurjamilah, Cucu. "Gender Equality in Mosque Management: Women's Involvement in Masjid Raya Mujahidin Pontianak." Walisongo: Jurnal Penelitian Sosial Keagamaan 25, no. 1 (December 20, 2017): 253. http://dx.doi.org/10.21580/ws.25.1.1336.
Full textAbstract:
<p class="ABSTRACT"><span lang="IN">In the context of da</span><span lang="EN">’</span><span lang="IN">wah management, the functions of the </span>mosque <span lang="IN">are not optimal yet. The activities of the masjid are only focused on the center of worship, religious activities, but have not touched the equality yet. In order to answer the problems above, the researcher used fieldwork with the method of case studies. Through an in-depth interview technique, participant observation and study of documentation found that Masjid Mujahidin Pontianak has involved women in the management of masjid, and succeeded in increasing the functions of a mosque. Involving women in the management of mosque will strengthen one dimension that is important in Islam that is Islam seriously upholds the equality of degree in various aspect, including Islam is a religion that highly responsive gender. When the management of </span>mosque <span lang="IN">is filled with a variety of different groups, including giving places to women, then frictions and clashes caused by differences in the understanding in the society will be minimized, and then the role and function of masjid will be able to touch various aspects such as economics, health, and education.</span> </p><p><span>Dalam konteks pengelolaan dakwah, fungsi masjid sebagai media dakwah belum diberdayakan secara optimal. Kegiatan masjid yang ada hanya digunakan sebagai pusat ibadah dan aktivitas keagamaan, selebihnya belum menyentuh pada persoalan gender. Guna menjawab permasalahan di atas, dilakukan studi lapangan dengan metode studi kasus. Melalui teknik wawancara mendalam, observasi partisipan dan dokumentasi, ditemukan bahwa Masjid Raya Mujahidin Pontianak telah melibatkan perempuan dalam kepengurusan masjidnya, dan berhasil dalam peningkatan fungsi masjid. Melibatkan perempuan dalam pengelolaan masjid, akan menguatkan satu dimensi penting dalam Islam yaitu Islam menjunjung tinggi persamaan derajat dalam berbagai segi, termasuk Islam adalah agama yang responsif gender. Ketika kepengurusan masjid diisi dari berbagai golongan, termasuk mengapresiasi kaum perempuan, maka gesekan-gesekan yang disebabkan perbedaan pemahaman di masyarakat akan dapat diminimalisir, serta fungsi dan peran masjid akan mampu menyentuh berbagai aspek seperti bidang ekonomi, kesehatan, dan pendidikan.</span></p>
Dissertations / Theses on the topic "Da°wah (Islam)"
1
Azab, Lamiss. "Dire l'Islam en banlieue : de l'offre islamique à l'expérience religieuse et aux présentations de soi, terrains croisés (2001-2006)." Paris, Institut d'études politiques, 2007. http://www.theses.fr/2007IEPP0006.
Full textAbstract:
L’offre islamique circulant sur le champ religieux français est hétérogène. Elle regroupe discours produits sur le terrain français et éléments importés du monde musulman, accessibles sur cassettes, chaînes satellites et Internet. Dans certains quartiers de la banlieue parisienne, cette offre discursive représente une source de valorisation essentielle pour des lycéens (15-20 ans), se sentant affligés de nombreux stigmates relatifs à leur appartenance même à la banlieue, a l’origine maghrébine et à la religion musulmane. Pour répondre à ces disqualifications et discriminations, réelles ou imaginaires, dont ils font l’objet, les jeunes ont recours à des stratégies de présentations d’eux-mêmes où ils cherchent la reconnaissance de l’Autre et où la visibilité de l’islam peut aller jusqu’à la provocation. Dans ces parts d’expérience religieuse, les acteurs se réapproprient les discours islamiques pour réaliser leurs objectifs et avancent des propos intéressants à analyser en rapport avec l’offre religieuse de départThe Islamic offer in the French religious field is heterogeneous as it covers different discourses produced in France as well as others produced in the Islamic world accessible on cassettes, satellite channels and Internet. In certain Parisian suburbs (banlieues), these Islamic discourses are a fundamental source of valorisation for High School students (15-20 years old) who feel the burden of numerous stigmas (such as being part of the banlieue, born in a family of North African origin and Muslim). As a response to these disqualifications which may be real or imaginary, these young people follow different strategies of self presentation, trying to win the recognition of the Others. In these presentations, Islam could become so visible that it would be provoking. Going through these religious experiences, the actors make theirs the Islamic discourses to realise their objectives and, therefore, they produce their own discourses which are interesting to analyse in parallel with the original Islamic offer
Books on the topic "Da°wah (Islam)"
1
Islahi, Amin Ahsan. Call to Islam and how the holy prophets preached. 3rd ed. Safat, Kuwait: Islamic Book Publisher, 1987.
Find full text
2
Shaʻrāwī, Muḥammad Mutawallī. al-Marʾah al-muslimah wa-al-da\U+02c1\wah ilá Allāh. Bayrut: Dār al-Qalam, 2000.
Find full text
3
Qādirī, Aḥmad ibn Yūsuf. Rijāl ma\U+02c1\'a raṣūl Allāh fī tarīq al-da\U+02c1\wah. Bayrūt: Dār al-Arqam, 2000.
Find full text
4
Washington Institute for Near East Policy, ed. Hamas: Politics, charity, and terrorism in the service of jihad. New Haven: Yale University Press, 2006.
Find full text
5
Da adab ḍab: Da pat aw ʻizat minār aw da jannat lanḍah lār. [Quetta]: Khilāfat Khprandwiyah Ṭolanah, 2010.
Find full text
7
Allāh, Amīn Raḥmat, ed. Da mujāhid muqām: Pade rasālah kṣhe 83 āyātūnah 100 āḥādīs̲ aw 33 ādāb da mujāhid mutʻalīq zakir dī. [S.l: s.n, 2009.
Find full text
9
Usāmah, Abū, and Da Afghānistān Da Islāmī Imārat Farhangī Ṡāngah., eds. Sirat̤ al-Nijat fi sabīl al-Jihād, yaʻnī, Jihād da khlāṣe neghah lār dah. [Kabul]: Da Afghānistān Da Islāmī Imarat Farhangī Ṡāngah, 2006.
Find full text
10
Ghayrat, ʻAbd al-Bārī. Pah Qurʼān-i Karīm ke da jihād āyatūnah: Verses on Jehad in holy Qur'an. [Kabul]: Da Āzād Afghānistān da Līkwālo Ṭolanah, 1991.
Find full textBook chapters on the topic "Da°wah (Islam)"
1
Poston, Larry A. "Da wa in the West." In The Muslims of America, 125–35. Oxford University PressNew York, NY, 1991. http://dx.doi.org/10.1093/oso/9780195067286.003.0010.
Full textAbstract:
Abstract The concept of missions in Islam is essentially subsumed under the Arabic word da’wa. This term comes from the root meaning “to call” or “to invite”; da’wa thus means “a call” or “an invitation” and, in specialized usage, “missionary activity” in the sense that the Muslim invites someone he considers a nonbeliever to submit to Allah.1 In the Qur’an this idea appears in such passages as Sura 16:125: “Call unto the way of thy Lord with wisdom and fair exhortation, and reason with them in the better way.” But the revelation suggests no specific methodological or strategic model, and consequently the actual working out of this command to “call” has taken a number of forms through Islamic history.
2
Anderson, Glaire D. "Epilogue." In A Bridge to the Sky, 153–62. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780190913243.003.0006.
Full textAbstract:
Abstract The Epilogue considers the later impact of the medieval Islamic culture of science and craft. It uses a drawing of a medieval Islamic astrolabe by the sixteenth-century Florentine architect Antonio da Sangallo the Younger, preserved in the Uffizi in Florence, to argue that the medieval Islamic culture of science and craft may have informed the artistic culture of Renaissance Florence, and thereafter Europe’s early modern Scientific Revolution. The dialogue between the exact or rational sciences and Islamic visual culture was carried beyond Iberia and beyond the Dar al-Islam. New designers, makers, and patrons embraced the links between craft and intellect and applied the exact sciences and precision instruments to create new visual cultures. New patrons such as Cosimo de’ Medici deployed them to express their princely aspirations, much as the rulers of the caliphal Islamic courts had done in previous centuries.
3
Lockard, Craig A. "Christians, Spices, and Western Expansion, 1500—1750." In Southeast Asia in World History, 75–92. Oxford University PressNew York, NY, 2009. http://dx.doi.org/10.1093/oso/9780195160758.003.0006.
Full textAbstract:
Abstract In 1509 five unknown but well-armed ships, each with a banner bearing a cross and full of strange, menacing pale-skinned men, lowered anchor off Melaka. The local people were curious about, but also wary of, these Portuguese in their uncomfortable-looking clothes. As the Malay Annals recorded: “The Portuguese saw that Melaka was magnificent, and its port was exceedingly crowded. The people gathered around to see what the foreigners looked like, and they were all surprised by their appearance. But these Portuguese are people who know nothing of manners.” The fame of Melaka as a treasure trove of Asian luxury goods had reached Europe. For a century the Portuguese had been seeking a sea route to the Orient around Africa. As one of their greatest explorers, Vasco da Gama, put it, they sought “Christians and Spices,” meaning allies against Islam and the valuable products of Southeast Asia. The Portuguese voyages inaugurated a new era of European activity in Southeast Asia and eventually led to the colonization of most of the region.