Journal articles on the topic 'Da°wah (Islam)'

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.

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.

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.

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.

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.

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.

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.)

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.)

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.

<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>

Most Islamic theologians and sufi orders always have a different view of discovering the truth of God. On the contrary,in the view of Ibn Taymiyya, between Islamic theology and mysticism both strive to deliver people to understand the existence of God, they are so willing to do good and leave the bad. Efforts to do good and leave the bad that bring human beings intothe perfection of the soul. It can be concluded that, Islamic theology (kalam) more theoretical, while mysticism is more practical. It means that between Islamic theology and mysticism both strive to deliver the people to understand the existence of God. Islamic theology as a theoretical means that lead man to the logical belief. This logical belief will then be appeared when he was charged by sufism. The study of theology will be more inperfect its meaning if it is filled with mysticism. Instead, theology can serve as a controller of sufism. If there are theories in mysticism that does not comply with the study of theology about God based on Qur’an and Hadith, it must be rectified. This is where the interrelationships between Islamic theology mysticism. Ibn Taymiyya concluded that it is impossible to attain knowledge of God by rational methods, whether those of kala>m (Islamic thelogy) and also impossible the sufi aim of union with God. But his attitude to sufism is complex. He rejects everything resembling ‘union with God’ as the highest aim for human life. Absorption into the One, or even contemplation of the highest God, he felt to be at variance with the shari’a (kala>m). For him, the suprem end was the worship or service (‘iba>da) of God. Keywords: Islamic theology, Mysticism, Ascetic, Epistemology, fit}ra, wah{dat al-wuju>d ABSTRAKKebanyakan teolog dan kaum sufi selalu berdiri sendiri untuk mencari kebenaran Tuhan. Tetapi dalam pandangan ibn Taimiayah, justru sebaliknya, yakni antara kalam dan tasawuf sama-sama berupaya untuk mengantarkan manusia memahami keberadaan Allah, sehingga bersedia melakukan kebaikan dan meninggalkan keburukan. Upaya untuk melakukan kebaikan dan meninggalkan keburukan itulah yang dapat mengantarkan manusia pada kesempurnaan jiwa.Dapat disimpulkan bahwa, kalam lebih bersifat teoritis, sementara tasawuf lebih bersifat praktis. Artinya, antara filsafat islam dan tasawuf sama-sama berupaya untuk mengantarkan manusia agar memahami keberadaan Allah. Kalam sebagai sarana teoritis dapat mengantarkan manusia kepada keyakinan logis. Keyakinan logis inikemudian akan terwujud dalam kenyataan bila ia diisi oleh tasawuf. Kajian ilmu kalam akan lebih terasa maknanya jika diisi dengan ilmu tasawuf. Sebaliknya, ilmu kalam pun dapat berfungsi sebagai pengendali tasawuf. Jika ada teori-teori dalam ilmu tasawuf yang tidak sesuai dengan kajian ilmu kalam tentang Tuhan yang didasarkan pada Qur’an dan Hadis, hal ini mesti dibetulkan. Demikian terlihat hubungan timbal balik di antara ilmu tasawuf dan ilmu kalam. Ibn Taymiyya menyimpulkan ada kemungkinan untuk mendapatkan pengetahuan melalui metode rasional seperti yang ditemukan dalam ilmu kalam dan juga melalui pembersihan hati seperti dalam tasawuf. Dia menolak konsep penyatuan diri dengan Tuhan sebagai tujuan utama manusia. Melebur dalam diri Tuhan dan kontemplasi, menurutnya, harus dilihat dari aspek syari’ah. Baginya puncak dari kesatuan adalah penyembahan dan ibadah kepada Tuhan. Keywords: Islamic theology, Mysticism, Ascetic, Epistemology, fit}ra, wah{dat al-wuju>dMost Islamic theologians and sufi orders always have a different view of discovering the truth of God. On the contrary,in the view of Ibn Taymiyya, between Islamic theology and mysticism both strive to deliver people to understand the existence of God, they are so willing to do good and leave the bad. Efforts to do good and leave the bad that bring human beings intothe perfection of the soul. It can be concluded that, Islamic theology (kalam) more theoretical, while mysticism is more practical. It means that between Islamic theology and mysticism both strive to deliver the people to understand the existence of God. Islamic theology as a theoretical means that lead man to the logical belief. This logical belief will then be appeared when he was charged by sufism. The study of theology will be more inperfect its meaning if it is filled with mysticism. Instead, theology can serve as a controller of sufism. If there are theories in mysticism that does not comply with the study of theology about God based on Qur’an and Hadith, it must be rectified. This is where the interrelationships between Islamic theology mysticism. Ibn Taymiyya concluded that it is impossible to attain knowledge of God by rational methods, whether those of kala>m (Islamic thelogy) and also impossible the sufi aim of union with God. But his attitude to sufism is complex. He rejects everything resembling ‘union with God’ as the highest aim for human life. Absorption into the One, or even contemplation of the highest God, he felt to be at variance with the shari’a (kala>m). For him, the suprem end was the worship or service (‘iba>da) of God. Keywords: Islamic theology, Mysticism, Ascetic, Epistemology, fit}ra, wah{dat al-wuju>d ABSTRAKKebanyakan teolog dan kaum sufi selalu berdiri sendiri untuk mencari kebenaran Tuhan. Tetapi dalam pandangan ibn Taimiayah, justru sebaliknya, yakni antara kalam dan tasawuf sama-sama berupaya untuk mengantarkan manusia memahami keberadaan Allah, sehingga bersedia melakukan kebaikan dan meninggalkan keburukan. Upaya untuk melakukan kebaikan dan meninggalkan keburukan itulah yang dapat mengantarkan manusia pada kesempurnaan jiwa.Dapat disimpulkan bahwa, kalam lebih bersifat teoritis, sementara tasawuf lebih bersifat praktis. Artinya, antara filsafat islam dan tasawuf sama-sama berupaya untuk mengantarkan manusia agar memahami keberadaan Allah. Kalam sebagai sarana teoritis dapat mengantarkan manusia kepada keyakinan logis. Keyakinan logis inikemudian akan terwujud dalam kenyataan bila ia diisi oleh tasawuf. Kajian ilmu kalam akan lebih terasa maknanya jika diisi dengan ilmu tasawuf. Sebaliknya, ilmu kalam pun dapat berfungsi sebagai pengendali tasawuf. Jika ada teori-teori dalam ilmu tasawuf yang tidak sesuai dengan kajian ilmu kalam tentang Tuhan yang didasarkan pada Qur’an dan Hadis, hal ini mesti dibetulkan. Demikian terlihat hubungan timbal balik di antara ilmu tasawuf dan ilmu kalam. Ibn Taymiyya menyimpulkan ada kemungkinan untuk mendapatkan pengetahuan melalui metode rasional seperti yang ditemukan dalam ilmu kalam dan juga melalui pembersihan hati seperti dalam tasawuf. Dia menolak konsep penyatuan diri dengan Tuhan sebagai tujuan utama manusia. Melebur dalam diri Tuhan dan kontemplasi, menurutnya, harus dilihat dari aspek syari’ah. Baginya puncak dari kesatuan adalah penyembahan dan ibadah kepada Tuhan.

This article is a fieldwork study done toward the muslim preachers who preach Islamic teaching to the Orang Asli community in Selangor. It involves the approach and communication skills that are used in conveying the message to the target group of da`wah. Therefore, this study aims to identify the types of dakwah communication used by the preachers in order to convey the dakwah messages to the target group namely the aboriginal (Orang Asli) community. This qualitative study utilizes the case study design. Eight preachers from Penggerak Masyarakat Orang Asli (PMOA) and Panel Dakwah Muallaf (PDM) in Selangor and a research informant are chosen for interviews. The data are organised and coded based on the themes and categories obtained from the complete transcriptions. Then, the data are analyzed descriptively. The findings show that there are three initial processes used by the preachers in developing the types of dakwah communication. It involves the initiatiation stage, planning as well as the preparation to begin a conversation on a certain topic when communicating with the Orang Asli. In order to ensure effective communication, the preachers is were not only applying verbal communication, but also non-verbal communication in order to open the channel of communication for dakwah. All the three stages influence the efficacy of the dakwah messages presented and give positive impacts towards Orang Asli community. Keywords: Communication, dakwah, preacher, Orang Asli. Abstrak Artikel ini merupakan kajian yang dilakukan terhadap pendakwah yang berdakwah kepada masyarakat Orang Asli di Selangor. Ia melibatkan pendekatan dan kemahiran berkomunikasi yang digunakan dalam menyampaikan mesej dakwah kepada sasaran dakwah. Sehubungan dengan itu, artikel ini secara khusus adalah untuk mengenalpasti bentuk-bentuk komunikasi dakwah yang digunakan oleh pendakwah ketika berinteraksi dengan Orang Asli. Kajian kualitatif ini menggunakan reka bentuk kajian kes. Data diperolehi melalui temubual separa struktur dengan melibatkan seramai lapan orang pendakwah yang terdiri daripada Penggerak Masyarakat Orang Asli (PMOA) Jabatan Kemajuan Islam Malaysia (JAKIM) dan Panel Dakwah Muallaf (PDM) Majlis Agama Islam Selangor (MAIS) di negeri Selangor sebagai peserta kajian (PK) dan seorang informan kajian untuk ditemu bual. Data disusun dan dikodkan mengikut tema dan kategori hasil dari trankripsi yang lengkap. Kemudian, data dianalisis secara deskriptif. Hasil kajian menunjukkan terdapat tiga proses awal yang digunakan oleh para pendakwah dalam membina bentuk-bentuk komunikasi dakwah. Ia melibatkan peringkat permulaan, perancangan dan persediaan bagi memulakan topik perbualan dalam konteks kandungan interaksi semasa berkomunikasi dengan masyarakat Orang Asli. Pendakwah menggunakan bentuk komunikasi lisan dan bukan lisan ketika berkomunikasi dengan sasaran dakwah. Ketiga-tiga peringkat ini mempengaruhi keberkesanan dakwah yang disampaikan dan memberikan kesan positif dalam kalangan masyarakat Orang Asli. Kata Kunci: Komunikasi, dakwah, pendakwah, Orang Asli.

The aim of this research is to shed light on the contents of the Da`wah sites on the Internet and to achieve the goals of the research, a descriptive-analytical approach has been used by analyzing the content of a number of Da`wah websites. The study sample consisted of three Da`wah sites (Islam Today, the Da`wah website), And Dar Al Salam for Islamic Da`wah), which is the most widespread on the Internet, and the analysis of the questionnaire, which consisted of (146) participants. Among the most important findings of the research is that the Islamic Da`wah sites include many windows, articles, and books that serve the Islamic Da`wa and contribute effectively to informing non-Muslims about the image of Islam and creating a positive image and impressions toward the Islamic religion for the browser. The da’wah sites also provided the teachings of the Islamic religion in a way that could be easily understood by non-Muslims, educating Muslims who wish to agree on matters of their religion, increasing their awareness and information about the Islamic religion, and wanting to take fatwas on many topics that concern them. Moreover, the research found that the target audience of the Islamic Da`wah sites were those who want to get to know Islam from the non-Muslim and Muslims, and the general Islamic audience who wants to agree on matters of their religion, and the individuals and institutions working in the field of Islamic Da`wa. The research also concluded that one of the most important goals that most Da`wah sites aim to achieve is to present a message to Muslims and to invite non-Muslims, that is, they have two informational and advocacy messages. Finally, the research found that a strong degree of agreement for the participants, the participants ’agreement on the clarity of the goals used by the Da`wah sites (Islam Today website, the Da`wah Calendar website, and the Dar es Salaam site for Islamic Da`wah) via the Internet on the contents of the Islamic Da`wah, and to a degree of good agreement between the members of the sample for each of the mechanisms The use of the noble hadiths in the propaganda sites via the Internet, methods, and methods of reasoning and fatwas and topics used by the prophetic sites via the Internet, and the values ​​that are concerned with addressing the propaganda sites.

<strong>Abstract</strong>: Smartphone technology has evolved into a new <em>da</em><em>‘</em><em>wah</em> platform in the contemporary era. The emergence of Islamic applications and social media seems to have created a new form of religious involvement in the public sphere in Indonesia recently. This article examines the ‘Aa Gym’ apps and @aagym as a da’wa media platform launched by a popular preacher, KH. Abdullah Gymnastiar. This study describes how the two platforms serve as media for Islamic da’wah with the jargon of iconic religious figures. Using the case study method, we interviewed 20 users of both platforms and Aa Gym as key informants. The results found that: (1) ‘Aa Gym’ apps had created a new form of religious involvement in the digital media landscape before Aa Gym experienced the destruction of itslife, while @aagym was more in demand by the public after practising polygamy as an effort to revive religious authority which had downfall. (2) these two platforms, as primary needs, consume religion without space and time limits. (3) these two platforms depend on the electability of religious figures in the public sphere.<br /><strong> </strong><br /><strong>Keywords:</strong><strong> </strong>Islamic applications, religious authorities, religious leaders, digitalization of da’wah, contemporary<br /> <br /><strong>Abstrak:</strong><strong> </strong>Teknologi smartphone telah berevolusi menjadi platform baru dakwah di era kontemporer. Munculnya aplikasi Islami dan media sosial rupanya menciptakan bentuk baru keterlibatan agama dalam ruang publik di Indonesia baru-baru ini. Artikel ini mengkaji ‘Aa Gym’ apps dan @aagym sebagai platform media dakwah yang diluncurkan dai populer, KH. Abdullah Gymnastiar. Studi ini memaparkan bagaimana kedua platform tersebut sebagai media dakwah Islam dengan jargon tokoh keagamaan yang ikonik. Menggunakan metode studi kasus, kami mewawancarai 20 orang pengguna kedua platform tersebut, dan Aa Gym sebagai informan kunci. Hasil penelitian ini menemukan bahwa: (1) ‘Aa Gym’ apps telah menciptakan bentuk baru pelibatan agama dalam lanskap media digital sebelum Aa Gym mengalami kejatuhan dalam kehidupannya, sedangkan @aagym lebih diminati publik pasca melakukan praktik poligami sebagai upaya bangkitnya otoritas keagamaan yang sempat runtuh. (2) kedua platform ini sebagai kebutuhan primer mengkonsumsi agama tanpa batas ruang dan waktu. (3)kedua platform ini bergantung pada elektabilitas tokoh agama di ruang publik.<br /> <br /><strong>Kata Kunci</strong>: aplikasi Islam, otoritas agama, pemuka agama, digitalisasi dakwah, kontemporer

İslamofobi, el-Kaide'nin Amerika Birleşik Devletleri'ndeki İkiz Kuleler ve Pentagon'a saldırısının ardından on yıl içinde Müslüman karşıtı bir kamusal söylem olarak popüllerleşmiş bir söylem olarak literature girmiştir. Çok sayıda bilimsel çalışma, İslamofobi olarak adlandırılan Müslüman karşıtı önyargının Batı toplumlarının belirgin bir özelliği haline geldiğini doğrulamaktadır. Öyleki, evdeki tehdit algısı Müslümanları Hristiyan Batı'nın “Öteki”si olarak odak noktasına yerleştirmiştir. Bu kavramsal çerçeve içerisinde, çalışma İslam ve Müslümanlara ilişkin batının genellemeleri, ve yine bu genellemeleri Arab steriotipi içinde limitlemesi varsayımları ve kalıp yargılarından hareketle İslamofobi üzerine yapılan tartışmalara katkı sağlamayı hedefler. Bu bağlamda makale, Foucault'nun iktidar ilişkilerinin sosyal yapıları etrafında “gerçeği” formüle etmesinin bir analiziyle desteklenen Gramsci'nin hegemonya analizi, Müslümanlar ve İslam'ın Batı tarafından ötekileştirilmesi hakkında daha fazla ayrıntı vermek için ilişkisel bir teorik temel oluşturur. Bu doğrultuda da söylem analizi kullanarak, en popüler dijital savaş oyunlarından biri olan Call of Duty’deki İslam ve Müslüman betimlemelerini yapı-bozumcu bir yöntemle inceler. Dolayısıyla bu makale, dijital savaş oyunlarının ABD’nin önderlik ettiği Teröre Karşı Savaş çerçevesinde batının eylemlerini meşrulaştırmak üzere mercek altına aldığı “öteki” İslam ve Müslüman stereotipleri üzerinden İslamofobiyi yeniden üretme biçimlerine dair yapılan çalışmalara katkıda bulunmayı amaçlar.

EDITORIAL: Knowledge is an excellent gift of Allah SWT for mankind and jinn. All humankind compete each other in achieving excellence. This is a natural process. From the Day One of human creation, Allah SWT gifted Adam, peace be upon him, with all needed knowledge, skills and names. Human superiority was established by Allah SWT through excellent knowledge skills which the Angels were not gifted with. Hence Allah SWT commanded all angels to show their respect towards Adam by prostrating before him. All of them immediately obeyed the command of Allah except Iblis, who showed arrogance and pride against Adam, and did not obey the command of Allah SWT. Hence, he was cursed and expelled from the Heavens. This shows that knowledge alone does not guarantee success. Sincerity is an indispensable criterion in learning knowledge and achieving excellence in the present life and the life hereafter. Iblis had pride in his nature, and believed that he was the supreme creation of Allah SWT, and all other creation should show signs of respect towards him. How could he bow down before a man of clay! His arrogance led him to be strayed. Undoubtedly, the knowledge brings us closer to Allah SWT, leads us to success in all our jobs. Knowledge confirms honour and dignity in our life. True knowledge will ultimately save us from the Hell-fire. (Qur’an, al-Mulk 67:10). A knowledgeable person and un-knowledgeable person can never be equal. The learned ones would realize the signs of Allah and devote their life and time to secure the ultimate pleasure of Allah SWT. (Qur’an, Zumar 39:9). Allah praised the knowledgeable people by saying that the learned ones alone are truly conscious of their Lord. (Qur’an, Fatir 35:28). A man who denounced the Signs of Allah In Surah al-A`raf (9: 175-177), Allah SWT recorded the evil behavior of an extremely unlucky man, who was gifted with abundance of knowledge from his Lord, received all favors from Allah SWT, but at the end of his journey in life, he succumbed to Satanic temptations, and surrendered to the temporal worldly gains, destroying his eternal blissful life in Hereafter. By knowledge, he was fully aware that eternal life in Hereafter was awaiting him, and worldly life could never be compared with eternal life. This knowledge and abundance of divine favors did not save him. Allah SWT resembled him like a dog panting and breathing quickly out of search for eating and fulfilling sexual thirsts. This is the beauty of Qur’an that Allah SWT does not mention the specific names of the corrupt people, who were destroyed and became the slaves of Satan and temptations rejecting the divine favors. Now, the Qur’anic interpreters named him as Bal`am bin Ba`ura’, a man during the time of the Prophet Moses, peace be upon him, who was said to be gifted with ‘Mustajab ad-da`wah’, means, all his prayers were immediately answered by Allah SWT. Other scholars named Umaiyyah bin Abi as-Salt (d. 5AH), as the man intended in the ayah. He was from Ta’if, a poet philosopher, a believer in Allah SWT in Jahiliyyah [pre-Islamic phase], never worshipped idols, a great scholar of that time, who had the knowledge of previous divine books and all existing knowledge. All his writings and poetries support Tawhid, oneness of Allah SWT. He knew that there will come a final Prophet, and expecting by heart to be that promised prophet. When he came to know that Prophet Muhammad, peace be upon him, already started mission in Makkah, he became upset and jealous. His earlier belief in oneness of God, and profound knowledge did not save him. His pride and internal desire to be a prophet destroyed him. The prophets were chosen by Allah SWT alone, not based on someone’s desire and expectation. A Qur’anic scribe turned apostate In an authentic hadith in Bukhari (n. 3617) and Muslim (n. 2781), it is narrated by Anas bin Malik, may Allah SWT be pleased with him, that a Christian man from Bani Najjar accepted Islam, who had the knowledge of the previous divine books. He learnt and memorized Surah al-Baqarah and Aal ‘Imran from the Qur’an, which made him a respectable person from among the companions of the Prophet. He was assigned the job of scribe or writer of the Qur’anic revelation. Later he turned apostate and joined his Christian folks. Not only that, he claimed that Muhammad did not know anything except what he wrote for him. By this claim, he became famous to his Christian folks. When he died and graved, the earth threw his dead body out of the surface. They tried to put him onto different graves a second and third time, but again he was thrown out. This shows that the man rejected the aayat of Allah SWT which he learnt, and falsely publicized against the Prophet and the Qur’an. He was immediately punished by the earth, and the punishment in Hereafter is more severe awaiting for all anti-Qur’anic people. Anti-Qur’anic people in the current age Not only the time of Prophet Moses or Prophet Muhammad, peace be upon them, the chain of the people who denounce the signs of Allah, after they were gifted with it, prolong day after day. There are people who do not want to believe in Allah SWT, or do not want to accept Prophet Muhammad as the Final messenger of Allah, or there are plenty of them who denounce the divine shari`ah as a whole or part of it, or try to insert their false interpretation to the Qur’anic aayat and shari`ah, and assert that this should be changed from time to time. Mirza Gulam Ahmad Qadiyani (1835-1908) Born in Qadiyan of Punjab in a religious family, was a religious devotee, well educated, had profound knowledge of the Qur’an and strong influence on the masses. At the age of 50, when he noticed that the people respect him wholeheartedly, he declared to be ‘Promised Messiah’ and ‘Awaited Mahdi’. He also declared to be the Prophet of his time. His profound knowledge alone could not save him. Ultimately, succumbed to personal desires, positions, name and fame and sacrificed his religion for worldly gains. Astonishingly, his graveyard was named by his blind followers as ‘Beheshti Maqbarah’ [Gardens of Heaven Graveyard]. If they were aware of unseen information of al-Ghayb, and what the false prophet of Qadiyan was facing in his ‘alam al-Barzakh [intermediate world between dunya’ and Hereafter], they could have named it the opposite. Rashad Khalifa (1935-1990) Born in Egypt, an Egyptian American scientist, from a religious Sufi family, migrated to America in 1959 to further his education. He settled there. To teach his daughters the Qur’an, he attempted to translate the Qur’an. Then he discovered the miraculous number 19 in the Qur’an. He computed the whole Qur’an and propagated the numerical miracles in the Qur’an. He received due recognition and warmth welcome from all over the Muslim world. This made him proud. Then his satanic desires took over, claimed to be the promised Prophet for whom Allah SWT has taken pledge or Mithaq from all prophets. (Qur’an, Aal ‘Imran 3: 81). His profound knowledge did not lead him to guidance. Rather it led him to worldly achievements for which he destroyed his eternal life in hereafter, which Allah SWT has informed to all mankind through all divine Prophets. At the end, he was killed in 1990 by an Afro-American man. It is evident that knowledge alone will not lead one to success. Allah SWT loves His slaves to mark excellence in the field of knowledge and science with humility. Intention should be pure to serve humanity in order to secure pleasure of Allah SWT. If satanic temptations overpower us, we get proud, and the pride may lead us to ultimate destruction. Noor Mohammad Osmani Editor-in-chief December 2022