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Journal articles on the topic 'Dawah (Islam)'
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1
Izza, Nadia Nurul. "Analisis Scientometrik Tentang Komunikasi dan Dakwah Islam dalam Literatur Ilmiah." Jurnal Kawakib 4, no. 1 (June 21, 2023): 57–69. http://dx.doi.org/10.24036/kwkib.v4i1.101.
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The purpose of this study is to examine research on Islamic communication and da'wah that has been published by Dimensions-indexed journals between 2012 and 2022. The study uses both qualitative and descriptive statistics methods. To analyze the 275 papers, VOSviewer was used to create bibliometric maps, while NVivo 12 Plus and frequency words were employed to evaluate them. The study found that the number of publications on Islamic communication and da'wah varied annually. The cluster analysis revealed that Islamic communication and da'wah research encompassed dawah communication, Islamic dawah media, Islamic broadcasting, and the movement or development of Islamic dawah communication. This research can serve as a starting point for experts to create graphical representations of research trends in Islamic communication and da'wah in published scientific research.
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Zumaroh, Zumaroh Zumaroh. "Dakwah dan Politik." Ath Thariq Jurnal Dakwah dan Komunikasi 2, no. 2 (December 31, 2018): 332. http://dx.doi.org/10.32332/ath_thariq.v2i2.1267.
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Da'wah is the source of the existence of the Islamic religion. Islam requires every muslim to perform Da'wah, i.e. persuade to the kindness and prevent harm. Dawah would be effective if done in the right way. Dawah told to kindess and prevent harm the absence of both them have the distinguish consequence. Prevent evil Da'wah is full of risks and challenges. Therefore, preventing harm is not enough with advice but must be done with power or politics.
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Aziz, Aulia Fathul, Yaya Yaya, and Bahrudin Bahrudin. "Pola Dakwah Tuan Guru Hasanain Juaini Dalam Rangka Melestarikan Lingkungan." Tabligh: Jurnal Komunikasi dan Penyiaran Islam 3, no. 1 (February 20, 2020): 1–19. http://dx.doi.org/10.15575/tabligh.v3i1.531.
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Tulisan ini bertujuan untuk mengetahui pola dakwah Tuan Guru Haji Hasanain Juaini, MH. dalam rangka melestarikan lingkungan. Secara rinci tujuan penelitian ini untuk mengetahui bagaimana kepribadian beliau, bagaimana kapasitas diri dan maksud atau tujuan aktivitas komunikasi beliau yang membentuk pola dakwah pelestarian lingkungan. metode penelitian menggunakan metode deskriptif yang melibatkan sumber data langsung dari objek penelitian dan keluaraga atau kerabat terdekat objek. Analisis data dengan analisis kualitatif. Hasil penelitian menunjukkan bahwa pola dakwah pelestarian lingkungan Tuan Guru Haji Hasanain Juaini, MH. terbentuk berdasarkan kepribadian yang menyampaikan apa yang beliau yakini dan telah beliau lakukan, siap menerima saran dan kritikan serta melakukan langsung apa yang beliau anjurkan kepada mad’u. Kapasitas diri beliau mendukung dalam mengeluarkan hukum fiqih lingkungan. Tujuan dakwah beliau adalah untuk membuat semua orang melakukan pelestarian lingkungan terutama umat Islam.
This paper aims to know the pattern of dawah of Tuan Guru Haji Hasanain Juaini in environment conservation. In detail this research aims to know how the personality of Tuan Guru Haji Hasanain Juaini, how the self capacity of him and the purpose of his communication activity forming the pattern of dawah of environment conservation. The research method used descriptive method involving data source from the research object directly and the object’s family or relatives. Data analysis using qualitative analysis. The results showed Tuan Guru Haji Hasanain Juaini’s pattern of dawah in environment conservation formed by the personality delivering what he believe and did, accepting suggestion and critics and doing what he recommends to madu. The self capacity of him supports in issuing the fiqh’s law of environment. His dawah purposed to make everyone doing the environment conservation especially people of Islam.
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Jima’ain, Muhammad Talhah Ajmain. "Dawah in the Digital Age: Utilizing Social Media for the Spread of Islamic Teachings." Journal of Current Social and Political Issues 1, no. 1 (December 18, 2023): 1–7. http://dx.doi.org/10.15575/jcspi.v1i1.444.
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In the digital age, the potential of social media as a powerful tool for the dissemination of religious teachings is paramount. Dawah, the process of conveying religious values to align a Muslim's behavior with the principles of Islam, offers a means to promote Islam as a religion of mercy and guidance for all of humanity. Dawah involves several key elements, including the da'i (the one conveying the message), maddah (the content), thariqah (the method), washilah (the medium), and mad'u (the recipient), all working together to achieve the ultimate goal of Dawah: to bring about happiness in this world and the Hereafter. The purpose of Dawah is to foster understanding, awareness, appreciation, and recognition of Islam, as exemplified by the teachings of the Prophet Muhammad (peace be upon him). In the modern era, social media platforms like YouTube, Instagram, Facebook, Twitter, and WhatsApp have emerged as powerful tools for spreading the message of Islam without constraints of time and space, providing an excellent opportunity to reach a diverse global audience and promote Islamic teachings effectively. This study employed qualitative research methods, including content analysis, to assess the effectiveness and reach of Dawah efforts through social media, shedding light on the significant role of these platforms in contemporary religious communication.
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Herniti, Ening, Arif Budiman, and Aning Ayu Kusumawati. "Kesantunan Berbahasa dalam Dakwah Multikultural." Adabiyyāt: Jurnal Bahasa dan Sastra 15, no. 1 (April 28, 2017): 38. http://dx.doi.org/10.14421/ajbs.2016.15103.
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Politeness is reflected in the use of verbal sign. Politeness is also found in multicultural dawah. Multicultural dawah means to summon or invite people of different cultural backgrounds to learn more about Islam, but its deliverance does not offend, hurt, obtrude, or impose its audiences. This paper describes the politeness indicators and supporting values of politeness in multicultural dakwah. The data were taken form youtube, documented by data transcription, and then analyzed by using theory of politeness. The conclusion of this study shows that these multicultural dawah obey the politeness indicators such as angon rasa, adu rasa, empan papan, humility, respect, tepa selira, diction of "sorry", "thank you', and greeting "Sir/Madam". However, in these multicultural dakwah, there were also found the disobediences of the politeness indicators. This disobediences are due to the usage of inappropriate dictions. The supporting values of politeness include humility, empan papan,keep the feeling and attitude of introspection.
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Zaman, Mujadiduz, Mohammad Robith Ilman, and Ilham Maulidi. "Transformasi Gaya Dakwah Islam di Era digital." Meyarsa: Jurnal Ilmu Komunikasi dan Dakwah 4, no. 2 (December 31, 2023): 165–77. http://dx.doi.org/10.19105/meyarsa.v4i2.9343.
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The purpose of researchers in examining this film is to find out how the transformation of Islamic da'wah occurs with its various elements. This research is descriptive qualitative. Based on the results of research and data analysis obtained that in the digital era, namely since the 1980s until now, dawah elements have undergone rapid transformation both from the aspects of dai, da'wah partners, materials, strategies, and goals. All of them always utilize digital technology, especially in broadcasting Islamic values so that the scope of material can be easily accessed by levels of society. This transformation has the advantage of ease of access, but also has a very basic drawback, namely the refraction of da'wah material that can be accepted by ordinary people, because incompetent preachers deliver material that they do not master.
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Ulfah, Novi Maria. "STRATEGI DAN MANAJEMEN DAKWAH LEMBAGA DAKWAH ISLAM INDONESIA (LDII) KECAMATAN TUGU KOTA SEMARANG." Jurnal Ilmu Dakwah 35, no. 2 (August 21, 2017): 207. http://dx.doi.org/10.21580/jid.v35.2.1617.
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<p>The purpose of this study was to determine the strategy and the management of the <a title="Indonesia" href="http://en.wikipedia.org/wiki/Indonesia">Indonesia</a> Institute of <a title="Islam" href="http://en.wikipedia.org/wiki/Islam">Islamic</a> <a title="Dawah" href="http://en.wikipedia.org/wiki/Dawah">Dawah</a> (LDII) in District Tugu Semarang. In this study, the writer used an interview method toward the LDII Chairman of the district. Indeed, she also used the literature method by using the books, the documents, the articles and the reports to complete this study. The findings showed that as an organization, LDII uses good strategy and management in conducting Islamic da’wah. The strategies include some aspects of religion, sport, and cadre to the LDII congregations. Its activities are usually conducted daily, weekly, and annually. This study, then, gives some recommendation to conduct a sustainable research on the strategy and management of LDII in District Tugu Semarang. In addition, it is proven that LDII can socialize with other Muslims in carrying out religious practices, so people do not need to consider this group as an Islamic Jamaah because in some cases, most people still think about it.</p><p align="center"><strong>***</strong></p><p>Tujuan penelitian ini adalah untuk mengetahui strategi serta manajemen yang digunakan Lembaga Dakwah Islam Indonesia di Kecamatan Tugu Kota Semarang. Metode yang dipergunakan dalam penelitian ini menggunakan metode wawancara dengan Ketua LDII Kecamatan Tugu. Selain menggunakan metode wawancara, juga menggunakan metode kepustakaan. Penulis menggunakan buku, dokumen, artikel serta laporan untuk melengkapi penelitian ini. Temuan dari penelitian ini antara lain: 1) Sebagai sebuah organisasi, LDII menggunakan strategi dan manajemen yang baik dalam melakukan dakwah Islam. 2) Strategi dakwah yang digunakan oleh LDII mencakup strategi di bidang keagamaan, di bidang olahraga, serta pengkaderan bagi jamaahnya. Kegiatan di dalam LDII bersifat harian, mingguan sampai tahunan. Rekomendasi dalam penelitian ini antara lain:1) Adanya penelitian yang berkelanjutan terhadap strategi dan manajemen LDII di Kecamatan Tugu. 2) Dalam menjalankan ritual keagamaan, LDII bisa membaur dengan umat Islam lainnya, sehingga masyarakat tidak menganggap LDII sebagai Islam Jamaah. Sebagian masyarakat masih menganggap bahwa LDII adalah Islam Jamaah.</p>
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Ulfah, Novi Maria. "STRATEGI DAN MANAJEMEN DAKWAH LEMBAGA DAKWAH ISLAM INDONESIA (LDII) KECAMATAN TUGU KOTA SEMARANG." Jurnal Ilmu Dakwah 35, no. 2 (August 21, 2017): 207. http://dx.doi.org/10.21580/jid.v35i2.1617.
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<p>The purpose of this study was to determine the strategy and the management of the <a title="Indonesia" href="http://en.wikipedia.org/wiki/Indonesia">Indonesia</a> Institute of <a title="Islam" href="http://en.wikipedia.org/wiki/Islam">Islamic</a> <a title="Dawah" href="http://en.wikipedia.org/wiki/Dawah">Dawah</a> (LDII) in District Tugu Semarang. In this study, the writer used an interview method toward the LDII Chairman of the district. Indeed, she also used the literature method by using the books, the documents, the articles and the reports to complete this study. The findings showed that as an organization, LDII uses good strategy and management in conducting Islamic da’wah. The strategies include some aspects of religion, sport, and cadre to the LDII congregations. Its activities are usually conducted daily, weekly, and annually. This study, then, gives some recommendation to conduct a sustainable research on the strategy and management of LDII in District Tugu Semarang. In addition, it is proven that LDII can socialize with other Muslims in carrying out religious practices, so people do not need to consider this group as an Islamic Jamaah because in some cases, most people still think about it.</p><p align="center"><strong>***</strong></p><p>Tujuan penelitian ini adalah untuk mengetahui strategi serta manajemen yang digunakan Lembaga Dakwah Islam Indonesia di Kecamatan Tugu Kota Semarang. Metode yang dipergunakan dalam penelitian ini menggunakan metode wawancara dengan Ketua LDII Kecamatan Tugu. Selain menggunakan metode wawancara, juga menggunakan metode kepustakaan. Penulis menggunakan buku, dokumen, artikel serta laporan untuk melengkapi penelitian ini. Temuan dari penelitian ini antara lain: 1) Sebagai sebuah organisasi, LDII menggunakan strategi dan manajemen yang baik dalam melakukan dakwah Islam. 2) Strategi dakwah yang digunakan oleh LDII mencakup strategi di bidang keagamaan, di bidang olahraga, serta pengkaderan bagi jamaahnya. Kegiatan di dalam LDII bersifat harian, mingguan sampai tahunan. Rekomendasi dalam penelitian ini antara lain:1) Adanya penelitian yang berkelanjutan terhadap strategi dan manajemen LDII di Kecamatan Tugu. 2) Dalam menjalankan ritual keagamaan, LDII bisa membaur dengan umat Islam lainnya, sehingga masyarakat tidak menganggap LDII sebagai Islam Jamaah. Sebagian masyarakat masih menganggap bahwa LDII adalah Islam Jamaah.</p>
9
Nury, Mohammad Nurul Amin. "أهم مشاكل الدعوة الإسلاممة في بنغامديش و الحل المقترح للتغلب علةها." Journal of Quran Sunnah Education & Special Needs 2, no. 2 (December 1, 2018): 56–76. http://dx.doi.org/10.33102/jqss.vol2no2.20.
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Bangladesh is a Muslim country, and Muslims represent 90% of the entire population. But the problem is that many of them do not follow the Qur'an and Sunnah correctly. As well as they do not follow the law (Shariah) of Almighty Allah SWT. Some of them do not care about religion at all; they are Muslims in the name only. And some of them are interested in religion, and many of them follow the Quran and Sunnah in religious matters only. As for the worldly matters, they do not pay attention to them. And some of them are interested in religion but they are fanatics of a particular doctrine, and dominated by deviation (Bidaah), superstition and polytheism. And some of them adhere to the religion of Islam in general, both in the worldly and religious matters keeping far from Shirk (polytheism) and deviation (Bidaah) being committed to seek the right. They are very few. The reason behind these problems is the absence of the Islamic Dawah on the correct method, and there are also problems in the field of Islamic Dawah. I want to clarify these problems along with the ways of solution on the correct method. In this article, I will focus on Bangladesh, the entry of Islam in it, and the problems of Islamic Dawah in Bangladesh along with the obstacles and problems related to the Islamic Dawah, the lack of comprehensive projects in the Islamic Dawah, and the lack of a sense of Islamic Dawah and some facts which are related to the character of the invited individuals and society, such as ignorance of the mass people about Islam, the non-conformity of the Islamic law in the daily life of Muslims. And the indirect obstacles and problems that prevent and counteract the work of Islamic Dawah exist such as the emergence of the enemies of Islam and their negative impact in the name of Islamic Dawah, and the existence of missionary activities of other religions such as Christianization, secularism and Dahriya. And the impact of the British occupation in the educational system and government, and the lack of moral values in education and publication, cultural colonization, the capitalist and interest-based banking system, and the sedition of women, the existence of a widespread group of deviation (followers of Bidaah), and inborn disintegration. However, there are the expected probability of solving Dawah problems, the proposed solution to overcome these problems, and proposed solutions to funding problems in the field of Dawah. Keywords: Problem, Islamic Dawah, Bangladesh, Solution
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Gulzar, Saqib. "حوار نوح عليه السلام مع ابنه: دروس وعبر للداعي." Al Basirah 12, no. 01 (June 28, 2023): 1–10. http://dx.doi.org/10.52015/albasirah.v12i01.178.
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This research paper presents a dialogue between Noh and his son, exploring the significance of effective communication and knowledge acquisition in the context of dawah (Islamic outreach). Through this dialogue, the importance of conveying the message of Islam with sincerity, humility, and compassion is highlighted. The exchange emphasizes the need for Muslims to be confident in their faith while acknowledging the limitations of their knowledge. It underscores the value of engaging in meaningful conversations, actively listening to others' perspectives, and building relationships based on mutual respect. The research emphasizes the role of personal example and the embodiment of Islamic principles in attracting others to the faith. Furthermore, the dialogue emphasizes the patience and persistence required in dawah, recognizing that guidance ultimately rests in the hands of Allah. This research serves as a reminder of the gradual nature of dawah and encourages Muslims to focus on conveying the message rather than fixating on immediate outcomes. It concludes that effective communication and continuous knowledge acquisition are essential components of successful Dawah efforts, facilitating the spread of Islam and fostering understanding among diverse individuals and communities.
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Riza, Muhammad Himmatur. "DIGITALISASI DAKWAH SEBAGAI UPAYA MEMBANGUN PERADABAN BARU ISLAM DI MASA PANDEMI COVID-19." FASTABIQ : JURNAL STUDI ISLAM 2, no. 1 (June 22, 2021): 45–61. http://dx.doi.org/10.47281/fas.v2i1.33.
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The Covid-19 pandemic has plagued all over the world. Many aspects of the social order have changed including da'wah activities. The development and existence of technology and restrictions on various religious activities during the Covid-19 pandemic are challenges and opportunities in da'wah activities. Research conducted is literature research that is by collecting data from various sources of references that already exist. The result of this research indicates that the speaker is required to have mastery in the field of technology and continuously to upgrade soft skills to preach in this era. The method that must be modern and practical dawah material becomes a bargaining value that is in demand by the community. This provides an opportunity for dai to document all forms of activities that are da'wah and can also publish muslims and the dynamics of their developing lives. Dai's role must be able to adapt and compete with the globalization of information technology that is already rapidly evolving and liberally controlled by the west, so as to build a new civilization of the face of Islam in the Islamic preaching activities.Keywords: Digitization of Da'wah, Covid-19 Pandemic, Islamic Civilization.Abstrak Pandemi Covid-19 telah mewabah dunia. Banyak aspek tatanan kehidupan sosial mengalami perubahan termasuk dalam kegiatan dakwah. Adanya perkembangan dan keberadaan teknologi serta pembatasan berbagai kegiatan keagamaan di masa pandemi Covid-19 menjadi tantangan dan peluang dalam kegiatan dakwah. Penelitian ini dilakukan dengan berbasis data kepustakaan yaitu dengan mengumpulkan data dari berbagai sumber referensi yang sudah ada. Hasil dari penelitian ini menunjukkan bahwa dai atau penceramah dituntut untuk memiliki penguasaan dibidang teknologi dan terus menerus untuk mengupgrade soft skill guna mampu berdakwah di era sekarang ini. Metode yang harus dimodernisasi dan materi dakwah yang praktis menjadi nilai tawar yang diminati oleh masyarakat. Hal ini memberikan peluang bagi para dai untuk mendokumentasikan segala bentuk kegiatan yang bersifat dakwah dan juga dapat mempublikasikan umat islam beserta dinamika kehidupannya yang sedang berkembang. Peran dai harus mampu beradaptasi dan bersaing dengan globalisasi teknologi informasi yang dikuasai yang sudah secara pesat berkembang dan dikuasai secara liberal oleh barat, sehingga mampu membangun peradaban baru wajah Islam dalam berdakwah.Kata kunci: Digitalisasi Dakwah, Pandemi Covid-19, Peradaban Islam.
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Jaffar, Saad. "IMPORTANCE OF DA'WAH IN ISLAM: A REVIEW OF THE PROPHET'S DA'WAH STRATEGIES IN STATE OF MADINA." Scholar Islamic Academic Research Journal 8, no. 1 (June 3, 2022): 83–107. http://dx.doi.org/10.29370/siarj/issue14aren5.
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Islam is a peaceful religion, teaches love, honesty and brotherhood to all humanity. Propagation of Islam by useful means calls Da'wah and it is one of the most favorite strategies of Holy Prophet (SAW), for the propagation of Islam, He used various methods and won the hearts and minds of people. His Madni life is a golden era of His life, in which He applied new and good strategies, and with a short span of time conquest of Makah made possible and light of Islam was spread all over the World. The current research paper shares valuable knowledge about the Prophetic Madni Da’wah strategies and also highlights the importance of dawah in day to day life with appropriate examples. The current research work is qualitative and descriptive in nature based upon both primary and secondary sources e.g. Quran Pak, Ahadith-e-Nabvi, Tafaseer, books and published research papers in various journals. The paper also aims to discuss the need and importance of Prophetic Da’wah strategies in our life. The study mainly focuses on the Da'wah strategies of Holy Prophet which need to be addressed and should be implementing in 21st century. Furthermore, the life of Holy Prophet is a great source of learning, so His Da'wah techniques must be learned and adopted because the preaching of Islam is a duty of all Muslim men and women. This paper provides immense knowledge about Prophetic Madni Da'wah techniques which are the fruitful examples for all mankind.
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Rasidin, Mhd, Doli Witro, and Rahma Fitria Purwaningsih. "Reconstruction of Dakwah Verses." Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin 8, no. 1 (August 25, 2020): 127–42. http://dx.doi.org/10.21274/kontem.2020.8.1.127-142.
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Abstract
Da’wah is an activity of inviting others to strengthen the faith of Muslims. The Prophet Muhammad has given examples of how Dakwah should be done. People who accept the materials of Dakwah depend on the way of ulama’s deliver the messages. Then, ulama’ will encounter problems whether people accept or reject what they said. The adherents of radicalism in Islam believe that the teaching of Islam should be presented in many ways, including coercion and violence. This understanding is based on how they interpret some verses in the Quran about dakwah. This paper will try to reconstruct some verses and how the dakwah should be conducted inclusively by describing the ethics of dawah. So, the image of dakwah is not only about the propagation of the Islamic Religion to convert non-muslim to Islam, but also strengthening and deepening the faith of Muslims and helping them lead their daily lives in conformity with Islamic principles.
Keywords: Da’wah, Radicalism, Al-Qur’an.
Abstrak
Dakwah adalah aktivitas untuk mengundang orang lain dalam upaya menguatkan keimanan. Nabi Muhammad telah memberikan contoh bagaimana seharusnya dakwah dilakukan. Masyarakat menerima dakwah tergantung pada bagaimana ulama menyampaikan pesan-pesannya. Dimana kemudian, seringkali para ulama tersebut menghadapi berbagai persoalan apakah pesan tersebut diterima atau justru ditolak oleh masyarakat. Pada titik ini, para penganut radikalisme percaya bahwa ajaran Islam harus disampaikan secara tegas, bahkan jika harus dengan pemaksaan dan kekerasan. Pemahaman ini hadir berdasarkan pemahaman mereka terhadap ayat-ayat AlQuran. Artikel ini berupaya untuk merekonstruksi beberapa ayat AlQuran tentang bagaimana dakwah seharusnya dilakukan secara inklusif, dengan menjelaskan etika dakwah. Sehingga, gambaran tentang dakwah tidak hanya propaganda agama agar non muslim masuk islam, tetapi lebih pada penguatan dan pendalaman keimanan dan membantu masyarakat dalam memahami prinsip-prinsip keagamaan.
Kata Kunci: Dakwah, Radikalisme, Al-Qur’an.
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Siswayanti, Novita. "HAJI ABDUL KARIM AMRULLAH ULAMA PEMBAHARU ISLAM DI MINANGKABAU." Dialog 39, no. 1 (August 8, 2017): 33–42. http://dx.doi.org/10.47655/dialog.v39i1.12.
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Haji Abdul Karim Amrullah is an Islamic reformer from Minangkabau who played a significant role in dawah and tabligh in the spirit of purifying the practice of Islamic values from the practice of bid’ah, taqlîd, and khurafat. His struggle was in line with the philosophy of traditional Minangkabau ‘adat basandi syara’, syara’ basandi kitabullah’. Haji Abdul Karim Amrullah who was known as Haji Rasul preached Islamic teaching both in oral and in writing. Along with Kaum Mudo Minangkabau (the youth of Minangkabau), he shared his thoughts through the Al-Munir magazine. He enforced the foundation of Islamic reformation through education by establishing Surau Jembatan Besi (Madrasah Sumatra Thawalib) and Muhammadiyah as social foundations that concern about the nation. This study examines the figure and the role of Haji Rasul in the development and renewal of Islam in Minangkabau. By employing qualitative method, particularly the historical approach, this study investigates all aspects of Haji Rasul’s life. With this perspective, the profile of Haji Rasul is intensively revealed, ranging from his family background, social background, education, patterns of thought, religious works, dawah activities, his role in education, his institutions, and his impact to the society.
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Khoso, Dr Aijaz Ali, Muhammad Hammad, and Dr Muneer Ahmed. "Establishing the constitution of Islamic state and its pillars in the light of Tafseer Tafheem ul Quran." Al Khadim Research journal of Islamic culture and Civilization 3, no. 1 (March 31, 2022): 111–33. http://dx.doi.org/10.53575/arjicc.v3.01(22)a8.111-133.
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Tafheem-ul-Quran is the combination of orthodox and modernist interpretation and has deeply influenced modern Islamic thought. It differs from traditional exegeses in several ways. It is more than a traditional commentary on the scripture as it contains discussions and debates regarding economics, sociology, history, and politics. In his text, Syed Abul A’la Maududi highlights Quranic perspective and argues that Islam provides ample guidance in all spheres. Syed Abul A’la Maududi uses the standard technique of providing an explanation of the Quranic verses from the Sunnah of Muhammed, including the historical reasons behind the verses. Tafhim-ul-Quran deals extensively with issues faced by the modern world in general and the Muslim community. And He did not believe in nationalism based on homeland, blood, language, or food, according to some customs of the Indian subcontinent, or the government, or other slogans that have no value to him. Rather, the concept of nationalism for him is based on religion. It is only Islam. Imam Mawdudi continued to spread the Islamic Dawah through his monthly magazine “Tarjuman al-Qur’an” his books, and lectures for more than eight years. He felt that quite a few new scholars and intellectuals were influenced by his Dawah, so he directed his Dawah to them to establish the Islamic group. And Imam Mawdudi called for the establishment of an Islamic state that derives its constitution from the Noble Qur’an and was subjected to a lot of harm to continue demanding the Islamic constitution and the application of Islamic Sharia. And there is no corner of it except that it is completely linked to Islam, for Islam is a complete system of life, and politics is one of the parts of this life.
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Mujahid, Muhammad Aslam, and Dr Muhammad Khubaib. "Qur’ānic Services of Revert Muslim Ahmed Van Denffer." Al-Aijaz Research Journal of Islamic Studies & Humanities 6, no. 1 (March 10, 2022): 86–98. http://dx.doi.org/10.53575/u10.v6.01.(22)86-98.
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Ahmed Von Denffer was born on May 10, 1949, in Moon Chengla Dabach, Germany. He converted to Islam in 1971. From 1972 to 1978, he studied Islamic and Social Sciences at the University of Mainz, Germany. He learned a lot about the Qur’ān and human life from Khurram Murad of Jamaat-e-Islami in Islamic Foundation Leicester, England. Serve in key positions at the various charity Foundations. Most of the translations of the Holy Qur’ān that were available in German language in 1970s were written by Non-Muslims, and they were inappropriate. He decided to translate and interpret the Qur’ān in German Language. For this he had the support of three institutions, Islamic Center Munich, Germany, Islamic Foundation Leicester, England and Dawah Academy, International Islamic University Islamabad, Pakistan. It was completed on March 27, 1996. It was published by the Islamic Center Munich in 2001 and Dawah Academy Islamabad in 2006 under the title "Der Koran Die Heilige Schrift Des Islam in Deutscher Ubertragung". It is a common sense, authentic and literal translation, with great care. The necessary explanations in the Tafsīr are given in the footnotes, the Israelis are avoided and the authentic Tafsīr-e-Qur’ān is used. Tafsīr Bil Masoor is preferred and personal opinions are seldom mentioned. Instead of modernity, the classical Tafsīr of the Holy Qur’ān has been done.
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Hassan, Muhammad Ghaleb. "Examples of the Most Prominent Contemporary Challenges in the Science of Da’wah." Al Hikmah International Journal of Islamic Studies and Human Sciences 4, Special Issue (June 28, 2021): 191–207. http://dx.doi.org/10.46722/hkmh.4.si.21h.
Full textAbstract:
In his research, the researcher discussed the definitions of Dawah (calling to Allah), its importance, and its status in Islamic legislation. He spoke in his research about the most prominent challenges that face modern-day Dawah, which are represented by three issues, and they are: The first issue: Challenges in the field of Dawah. The second issue: Challenges in authored books concerning Dawah. The third issue: Challenges in preparing callers to Allah. In his discussion of the first issue, he touched upon the most prominent challenges in the field of Dawah, from which is the multiplicity and presence of opposing Manahij (the way groups of people choose to practice religion, and their beliefs) that are against the scholastic and moderate Manhaj that Islam came with. The researcher also suggested several solutions for that, from amongst them is: Firstly: Governmental religious authorities should play an active role in monitoring religious activities and raising awareness of the dangers of dawah partisans. In his discussion of the second issue, the researcher clarified the importance of authoring books in the science of Dawah, and clarified the flaw present in this field, which is: Repetitive authorship of the same issues and books that aid false manahij, and presented a group of suggestions concerning that. And in the discussion of the third issue: The researcher spoke about the importance of preparing and qualifying callers to Allah, a scholastic preparation, a technical preparation, and a knowledge-related preparation, and that is to enable them to keep pace with the developments of the time, and the advancement of sciences. And finally, he ended his research with the conclusions he reached, asking Allah tawfeeq and correctness for all
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Hadiono, Abdi Fauji. "MANAJEMEN RADIO DAKWAH AL-HIKMAH PONDOK PESANTREN IMAM SYAFI’I GENTENG BANYUWANGI." Indonesian Journal of Islamic Communication 2, no. 1 (October 18, 2019): 109–25. http://dx.doi.org/10.35719/ijic.v2i1.395.
Full textAbstract:
ABSTRAK
Hadiono, Abdi Fauji, 2019. Manajemen Radio Dakwah Al-Hikmah Pondok Pesantre Imam Syafi’I Genteng Banyuwangi. Proposal Tesis. Program Studi Komunikasi dan Penyiaran Islam Pascasarjana Institut Agama Islam Negeri Jember. Pembimbing I: Dr. H. Aminullah, M.Ag. Pembimbing II: Dr. Sofyan Hadi, M.Pd.
Kata Kunci: Manajemen, Radio Dakwah,
Aktifitas dakwah sangat penting dalam Islam, dakwah dan Islam keduanya tidak dapat dipisahkan antara satu dengan yang lainnya, sebagaimana kita ketahui, dakwah adalah suatu usaha untuk mengajak, menyeru, dan mempengaruhi manusia agar selalu berpegang pada pada ajaran Allah untuk mendapatkan kebahagiaan dunia dan akhirat. Radio Al-Hikmah yang ada di Genteng Banyuwangi ini tetap bisa eksis untuk memberikan syiar-syiar Islam, dan berdakwah secara baik.
Fokus penelitian dalam tesisi ini yaitu: 1. Apa saja Program Radio Dakwah Al-Hikmah Pondok Pesantren Imam Syafi’i Genteng Banyuwangi?, 2 Bagaimana Manajemen Program Radio Dakwah Al-Hikmah Pondok Pesantren Imam Syafi’i Genteng Banyuwangi?, Faktor Apa saja Yang Mempengaruhi Pengelolaan Program Radio Dakwah Al-Hikmah Pondok Pesantren Imam Syafi’i Genteng Banyuwangi?, dan Tujuan dari penelitian ini adalah Untuk Mengetahui Program Radio Dakwah Al-Hikmah Pondok Pesantren Imam Syafi’i Genteng Banyuwangi, Untuk Mengetahui Manajemen Program Radio Dakwah Al-Hikmah Pondok Pesantren Imam Syafi’i Genteng Banyuwangi, dan Untuk Mengetahui Faktor Apa saja Yang Mempengaruhi Pengelolaan Program Radio Dakwah Al-Hikmah Pondok Pesantren Imam Syafi’i Genteng Banyuwangi.
Hasil penelitian menunjukkan bahwa Manajemen Radio Dakwah Al-Hikmah Pondok Pesantren Imam Syafi’i Genteng Banyuwangi: 1. Program Radio Dakwah Al-Hikmah Pondok Pesantren Imam Syafi’i Genteng Banyuwangi, terbagi menjadi dua jenis: 1. Program Harian (Kajian Pagi, Salam Sapa Pendengar, Kajian Jelang Siang, Jeda dan Murottal, Kajian Siang, Kajian Sore, Request Jeda dan Murottal, Kajian Malam, Dzikir Pagi, Sore dan Malam, Jeda & Ceramah Singkat) 2. Program Mingguan (Live Kajian Ahad Sore, Live/ Rilae Kajian Dauroh, Live Kajian Bersama Artivisi Senin Malam, Hallo Dokter), 2. Radio dakwah Al-Hikmah dalam pengelolaan program siaran dawah telah memiliki sistem rencana kerja yang bersifat jangka panjang, jangka menengah, dan jangka pendek, 3. Faktor Pendukung (Radio dakwah Al-Hikmahtelah banyak memiliki program dakwahnya. 2. Persiapan penyiaran yang dilakukan oleh radio dakwah Al-Hikmahtelah sesuai dengan metode yang sebaik-baiknya. Faktor Penghambat: Kondisi cuaca yang buruk membuat program siaran terganggu, Jangkauan frekuwensi hanya di Banyuwangi saja, Dana yang Kurang Memadai.
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Hadiono, Abdi Fauji. "MANAJEMEN RADIO DAKWAH AL-HIKMAH PONDOK PESANTREN IMAM SYAFI'I GENTENG BANYUWANGI." Indonesian Journal of Islamic Communication 2, no. 1 (August 5, 2019): 22–38. http://dx.doi.org/10.35719/ijic.v2i1.407.
Full textAbstract:
ABSTRAK
Hadiono, Abdi Fauji, 2019. Manajemen Radio Dakwah Al-Hikmah Pondok Pesantre Imam Syafi’I Genteng Banyuwangi. Proposal Tesis. Program Studi Komunikasi dan Penyiaran Islam Pascasarjana Institut Agama Islam Negeri Jember. Pembimbing I: Dr. H. Aminullah, M.Ag. Pembimbing II: Dr. Sofyan Hadi, M.Pd.
Kata Kunci: Manajemen, Radio Dakwah,
Aktifitas dakwah sangat penting dalam Islam, dakwah dan Islam keduanya tidak dapat dipisahkan antara satu dengan yang lainnya, sebagaimana kita ketahui, dakwah adalah suatu usaha untuk mengajak, menyeru, dan mempengaruhi manusia agar selalu berpegang pada pada ajaran Allah untuk mendapatkan kebahagiaan dunia dan akhirat. Radio Al-Hikmah yang ada di Genteng Banyuwangi ini tetap bisa eksis untuk memberikan syiar-syiar Islam, dan berdakwah secara baik.
Fokus penelitian dalam tesisi ini yaitu: 1. Apa saja Program Radio Dakwah Al-Hikmah Pondok Pesantren Imam Syafi’i Genteng Banyuwangi?, 2 Bagaimana Manajemen Program Radio Dakwah Al-Hikmah Pondok Pesantren Imam Syafi’i Genteng Banyuwangi?, Faktor Apa saja Yang Mempengaruhi Pengelolaan Program Radio Dakwah Al-Hikmah Pondok Pesantren Imam Syafi’i Genteng Banyuwangi?, dan Tujuan dari penelitian ini adalah Untuk Mengetahui Program Radio Dakwah Al-Hikmah Pondok Pesantren Imam Syafi’i Genteng Banyuwangi, Untuk Mengetahui Manajemen Program Radio Dakwah Al-Hikmah Pondok Pesantren Imam Syafi’i Genteng Banyuwangi, dan Untuk Mengetahui Faktor Apa saja Yang Mempengaruhi Pengelolaan Program Radio Dakwah Al-Hikmah Pondok Pesantren Imam Syafi’i Genteng Banyuwangi.
Hasil penelitian menunjukkan bahwa Manajemen Radio Dakwah Al-Hikmah Pondok Pesantren Imam Syafi’i Genteng Banyuwangi: 1. Program Radio Dakwah Al-Hikmah Pondok Pesantren Imam Syafi’i Genteng Banyuwangi, terbagi menjadi dua jenis: 1. Program Harian (Kajian Pagi, Salam Sapa Pendengar, Kajian Jelang Siang, Jeda dan Murottal, Kajian Siang, Kajian Sore, Request Jeda dan Murottal, Kajian Malam, Dzikir Pagi, Sore dan Malam, Jeda & Ceramah Singkat) 2. Program Mingguan (Live Kajian Ahad Sore, Live/ Rilae Kajian Dauroh, Live Kajian Bersama Artivisi Senin Malam, Hallo Dokter), 2. Radio dakwah Al-Hikmah dalam pengelolaan program siaran dawah telah memiliki sistem rencana kerja yang bersifat jangka panjang, jangka menengah, dan jangka pendek, 3. Faktor Pendukung (Radio dakwah Al-Hikmahtelah banyak memiliki program dakwahnya. 2. Persiapan penyiaran yang dilakukan oleh radio dakwah Al-Hikmahtelah sesuai dengan metode yang sebaik-baiknya. Faktor Penghambat: Kondisi cuaca yang buruk membuat program siaran terganggu, Jangkauan frekuwensi hanya di Banyuwangi saja, Dana yang Kurang Memadai.
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BOUKERMA, Sarra, and Samira Mohamed Ben ALI. "OTHERNESS PROBE IN RELIGIOUS TRANSLATION DAWAH (PREACHING OF ISLAM) TEXT/ SPEECH MODEL." RIMAK International Journal of Humanities and Social Sciences 03, no. 06 (July 1, 2021): 95–108. http://dx.doi.org/10.47832/2717-8293.6-3.9.
Full textAbstract:
Religions constitute an integral part of the human life. They are similar to divine laws as they govern and regulate people’s relations under divine supervision. Whatever were the religions, beliefs, conviction of each cult and faith, whoever also thinks being alone on a straight path, or even from the principle of humanity that urges a person to fear his brother; many people, specialized or not, seek to call for their religion (considering as salvation) in order to make known of it or to correct mistaken concepts about it, etc… Since translation is among the most important means that facilitate communication between people, whether translation of books, articles, films or programs; it plays a significant role in making known of different religions, thoughts and beliefs. There is no doubt that religious translation is somehow dangerous unless the translator gets rid of his religious background because of the delicateness of the field. Throughout this study, we aim to answer the following problematic: How can a translator transmit any religious background without infringing the belief of the other? We are going to speak about translation of Preaching of Islam text / speech between alter and ego, about its problems, and suggest solutions. Since this topic is delicate, we chose to study episodes a religious program on a YouTube channel of a famous Arab preacher (Daaiah) designated mainly to disbelievers and our translation into English as a model because the receiver himself is looking for consulting the religion of the other without any pressure or commitment.
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Arafat, Yanuar, Depi Kurniati, and Fauzi Fahmi. "DINAMIKA MANAJEMEN PENDIDIKAN ISLAM PADA ERA KLASIK MENUJU REVOLUSI INDUSTRI 5.0." Hijri 11, no. 1 (June 22, 2022): 113. http://dx.doi.org/10.30821/hijri.v11i1.11842.
Full textAbstract:
Pendidikan yang dapat menjanjikan terhadap masyarakat berarti pendidikan yang dapat mengantarkan perubahan yang sangat berarti dalam masyarakat tersebut. Pada penelitian ini menggunakan metode studi kepustakaan yang mengandalkan sumber bibliografi dari artikel di jurnal terbaru dan buku yang berkaitan dengan isi pokok permasalahan. Hasil pembahasan menunjukkan bahwa: 1) Pesantren merupakan akar historis pendidikan islam di indonesia, miskipun belum dikatakan pendidikan secara legal-formal pada awal berdirinya. Namun demikian, dinamika perkembangan pendidikan pesantren mendapatkan sambutan yang luar biasa di tengah masyarakat luas. Hal ini terjadi pada masa majapahit. 2) Peran organisasi-organisasi seperti: sosial keagamaan, pendidikan dan dawah sebagaimana muhammadiyah, nahdlatul ulama (NU), al-irsyad, jamiyyatul al-washliyah dan lain-lain, pendidikan islam kita mulai berkembang pesat dan pola pengembangannya ke arah modem dan kontemporer. 3) Eksistensi pendidikan tinggi islam kita dari sekolah tinggi islam sampai universitas islam negeri (UIN) atau mulai dari universitas islam indonesia (UII) sampai muncul nama-nama universitas-universitas islam swasta terkenal seperti: universitas muhammadiyah malang (UMM), universitas darul ulum (UNDAR) jombang dan lain- lain. Solusi terbaik dalam kondisi riil pendidikan islam kita sebagaimana yang telah dikemukakan oleh pakar dan cendikiawan muslim seperti: azyumardi azra, as-syaibany, a. Malik fajar dan muhammad tliolhah hasan.
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Reni Puspita Yanti and Bunyamin. "Metode Dakwah Dr. KH. Asep Saifuddin Chalim, MA di Pondok Pesantren Amanatul Ummah Pacet-Mojokerto." Busyro: Jurnal Dakwah dan Komunikasi Islam 3, no. 1 (November 1, 2021): 1–15. http://dx.doi.org/10.55352/kpi.v3i1.224.
Full textAbstract:
Dalam pelaksanaan metode dakwah di suatu lembaga pendidikan Islam seperti pondok pesantren peran seorang Kiai sangat penting dalam menentukan keberhasilan. Seorang Kiai atau pemimpin pondok pesantren dituntut untuk memiliki kemampuan dan kepandaian dalam perannanya sebagai pendakwah agar pesan dakwah tersampaikan kepada para objek dakwah ( santri) secara efektif dan efisien serta tepat sasaran. Peryataan di atas menimbulkan petanyaan bagi peneliti. Bagaimana konsep metode dawah Dr. KH. Asep Saifuddin Chalim, MA di Pondok Pesantren Aamanatul Ummah Pacet- Mojokerto? Bagaimana penerapan metode dakwah Dr. KH. Asep Saifuddin Chalim, MA? Dan hambatan-hambatan apa saja yang dihadapi dalam menerapkan metode dakwah tersebut. Penelitian yang peneliti lakukan ini mengunakan teknik metode kualitatif, dengan pendekatan metode dakwah. Proses pengumpulan data menggunakan teknik deskritif analitik yaitu data yang dikumpulkan berupa kata-kata, gambar, dokumentasi dan bukan angka-angka yang diperoleh dari hasil observasi, wawancara yang mendalam dengan narasumber dan dokumentasi yang akan menghasilkan penafsiran bagi peneliti. Dari penelitan tersebut dapat disimpulkan bahwa metode dakwah yang diterapkan oleh Dr. KH. Asep Saifuddin Chalim, MA di Pondok Pesantren Amanatul Ummah Pacet-Mojokerto yakni dengan akhlak dan ilmu agama serta selau istiqomah dalam menjalankan amalan-amalan sunnah dan selalu mengingat tujuh kunci kesuksesan maka akan tercapai apa yang dicita-citakan olrh para mad’ū.
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Hamdi, Saipul. "Dakwah Jamaah Tabligh di Asia Tenggara; Negosiasi Mazhab, Transformasi Pendidikan dan Fasilitator Konflik Politik-Keagamaan." JRP (Jurnal Review Politik) 11, no. 1 (June 1, 2021): 105–39. http://dx.doi.org/10.15642/jrp.2021.11.1.105-139.
Full textAbstract:
Mazhab was not the fundamental and central discourse in Tablighi Jamaat (TJ) communities. It is in the opposite position where mazhab discourses have been isolated and marginalized within the TJ broader dawah material context. TJ figures accused and claimed mazhab as the primary source of conflict and division that hindered progression and global interaction among Muslim groups. Thus, mazhab was fluid and negotiable in JT dawah and ritual activities, particularly when the members of TJ in a dawah camp program (khuruj). As a result, TJ has a good position and image in the community and less rejection and resistance by other communities than Ikhwanul Muslimin or Hizbut Tahrir. However, the choice of ignoring mazhab discourses emerges a social stigma and judgment to Tabligi as the group that does not fully understand Islam. The article aims to understand the phenomena of practicing mazhab in the TJ community in Southeast Asia, particularly in Thailand, Malaysia, and Indonesia. The article also investigates the mazhab negotiation between TJ members and local people where the dawah occurs in a specific context. The article also looks at changes in religious educational program developed by TJ members that tend to be informal religious education. The majority of informal religious education surrounding JT communities is tahfiz school (memorizing the Quran). TJ members are more interested in sending their children to tahfiz school than informal school and later become Islamic priests (kyai). They are not interested to see their children take the university level. Besides, the article also concerns exploring another role of TJ in a socio-political context where they become facilitators to overcome the Pattani Muslim conflict with the Thai government.
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Bn Ghaleb Hassan, Muhammad. "Examples of the Most Prominent Contemporary Challenges in the Science of Da’wah." AL-HIKMAH: INTERNATIONAL JOURNAL OF ISLAMIC STUDIES AND HUMAN SCIENCES 4 (June 28, 2021): 191–207. http://dx.doi.org/10.46722/hikmah.v4i.131.
Full textAbstract:
تعرض الباحث في بحثه إلى بيان تعاريف الدعوة وأهميتها، ومنزلتها في الشريعة الإسلامية. وتحدث في البحث عن أبرز التحديات التي تواجه الدعوة المعاصرة والتي تتمثل في المطالب الثلاثة وهي: المطلب الأول: التحديات في الساحة الدعوية. المطلب الثاني: التحديات في المؤلفات الدعوية. المطلب الثالث: التحديات في تأهيل الدعاة. تطرق في المطلب الأول إلى أبرز التحديات في الميدان الدعوي، ومن ذلك تعدد وجود المناهج المخالفة والتي تخالف المنهج العلمي والوسطي الذي جاء به الإسلام. واقترح الباحث عدة حلول في ذلك، منها: أولا: قيام الجهات الحكومية الدينية بدورها الفعال في مراقبة الأنشطة الدعوية والتوعية بخطر الحزبيات الدعوية. وفي المطلب الثاني بيّن الباحث أهمية التأليف في علم الدعوة ، وبيّن الخلل الواقع في هذا الباب والمتمثل في: التأليف المتكرر لنفس المسائل، والمؤلفات التي تحمل نصرة المناهج الباطلة، وذكر جملة من الاقتراحات في ذلك. وفي الثالث: تحدث الباحث عن أهمية تأهيل الدعاة التأهيل العلمي والتقني والمعرفي، لمواكبة تطورات العصر، وتقدم العلوم. ثم ختم بحثه بالنتائج التي توصل إليها، سائلا الله للجميع التوفيق والسداد.
الكلمات المفتاحية: الدعوة، التحديات، المناهج المخالفة
Abstract
In his research, the researcher discussed the definitions of Dawah (calling to Allah), its importance, and its status in Islamic legislation. He spoke in his research about the most prominent challenges that face modern-day Dawah, which are represented by three issues, and they are: The first issue: Challenges in the field of Dawah. The second issue: Challenges in authored books concerning Dawah. The third issue: Challenges in preparing callers to Allah. In his discussion of the first issue, he touched upon the most prominent challenges in the field of Dawah, from which is the multiplicity and presence of opposing Manahij (the way groups of people choose to practice religion, and their beliefs) that are against the scholastic and moderate Manhaj that Islam came with. The researcher also suggested several solutions for that, from amongst them is: Firstly: Governmental religious authorities should play an active role in monitoring religious activities and raising awareness of the dangers of dawah partisans. In his discussion of the second issue, the researcher clarified the importance of authoring books in the science of Dawah, and clarified the flaw present in this field, which is: Repetitive authorship of the same issues and books that aid false manahij, and presented a group of suggestions concerning that. And in the discussion of the third issue: The researcher spoke about the importance of preparing and qualifying callers to Allah, a scholastic preparation, a technical preparation, and a knowledge-related preparation, and that is to enable them to keep pace with the developments of the time, and the advancement of sciences. And finally, he ended his research with the conclusions he reached, asking Allah tawfeeq and correctness for all
Keywords: Dawah, Challenges, Multiplicity
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Suroyo, Suroyo, Bima Maulana Putra, Ni Luh Nyoman Seri Malini, Antonia Soriente, Robert Sibarani, and Bedriati Ibrahim. "Influence of Hindu Tradition on Petang Megang Ritual and Its Significance to the Indigenous Muslim Community in Pekanbaru Riau." Heritage of Nusantara: International Journal of Religious Literature and Heritage 11, no. 1 (June 28, 2022): 62–83. http://dx.doi.org/10.31291/hn.v11i1.641.
Full textAbstract:
The aim of this study is to examine the practice of Petang Megang tradition on indigenous Muslim Malay people in Pekanbaru Riau in welcoming the holy month of Ramadhan, and to investigate the influence of Hinduism on this annual tradition. Petang Megang ritual does not only function as a passed-on tradition, but also reflects the acculturation of Hindu and Islam, social interaction, and community culture. This research is a descriptive study, in which data obtained are presented, analyzed, and explained. This study found that Petang Megang tradition reflects a strong relationship between the two beliefs, Hindu and Islam. The relationship can be seen in the similar concepts of purification in Petang Megang which is similar to tirtayatra in Hindu and wudhu (ablution) in Islam. Despite bringing similarity to Hindu tradition, Petang Megang serves as a medium of Islamic dawah (propagation) where it introduces a cultural practice in its relation to religious event (Ramadan). This study suggests that Petang Megang is a symbol of longstanding harmonious co-existence between Hindu and Islam in the region.
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Yasin, Nur Yasin, and Siti Aminah. "Dakwah Multikultural Islami Menuju Masyakarat Qur’aniala Islam Nusantara." Dakwatuna: Jurnal Dakwah dan Komunikasi Islam 9, no. 2 (August 31, 2023): 169–80. http://dx.doi.org/10.54471/dakwatuna.v9i2.2545.
Full textAbstract:
Abstract:
Da'wah of Islam must be continued and strengthened. Da'wah should not stop before there is an order to stop preaching. However, this da'wah should not become legitimacy and motivation to act as he pleases without censorship. Da'wah cannot be separated from the spirit of preaching. Such as Islamic da'wah. It has a clear basis. He leaned on the preaching spirit of his predecessors who were polite, full of impressive invitations.
Polite preaching, one of which has given birth to Islam Nusantara, a glorious gift from Allah. It is a very distinctive variant. Friendly and peaceful Islam. This da'wah is now being continued by Islam Nusantara as its heir. Dakwah that is thick with the spirit of da'wah, upholds the noble values of al-akhlaq al-karimah to create an Islamic Qur'anic society.
Abstrak
Dakwah Islam harus terus dilanjutkan dan dikuatkan. Dakwah tidak boleh berhenti sebelum ada komando untuk mengentikan dakwah. Namun dakwah tersebut jangan menjadi legitimasi dan motivasi untuk bersikap sesukanya tanpa sensor. Dakwah tidak bisa dipisahkan dari ruh dakwahnya. Semisal dakwah Islam. Ia memiliki dasar yang gamblang. Ia bersandar pada ruh dakwah para pendahulu yang santun, penuh ajakan yang mengesankan.
Dakwah yang santun, salah satunya telah melahirkan Islam Nusantara, anugerah Allah yang gemilang. Ia menjadi varian tersendiri yang sangat khas. Islam yang ramah dan damai. Dakwah tersebut kini diteruskan oleh Islam Nusantara sebagai pewarisnya. Dakwah yang kental dengan ruh dakwah, menjunjung tinggi nilai-nilai agung al-akhlaq al-karimah untuk mewujudkan masyarakat yang Islami Qur’ani.
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Huda, Muhammad Misbahul, and Khoirul Muslimin. "DAKWAH MELALUI MEDIA TULIS OLEH AFRIZAL LUTHFI LISDIANTA DALAM NOVEL DZIKIR HATI SANG ROCKER." An-Nida : Jurnal Komunikasi Islam 13, no. 1 (June 24, 2021): 1–13. http://dx.doi.org/10.34001/an-nida.v13i1.2168.
Full textAbstract:
In facing the dynamics of life that are happening, preachers need to upgrade themselves, elaborate,
and use all their capabilities for Islamic da'wah activities. Da'i are required to use the media and
messages from al-Qur'an and al-Hadith, in the form of faith, sharia, and morals. Da'i in this
case is not only aimed at ustaz, kiai, or religious leaders. However, every Muslim and Muslimah
is actually a da'i, whether for himself, others, or society in general. One concrete example was
carried out by a young Muslim named Afrizal Luthfi Lisdianta, with a work in the form of the
novel Dzikir Hati Sang Rocker as a medium for his preaching. This study aims to reveal the
message of da'wah in the novel Dzikir Hati Sang Rocker through discourse analysis. The research
method uses descriptive qualitative research. This means, as the main source in the form of a novel,
it will be narrated by the researcher and adjusted to the theory and analysis used. The analysis in
this study uses a discourse analysis model of Teun A. Van Dijk, with its various elements. The
results of the study indicate that there is a correspondence between the study of da'wah, novels,
and discourse analysis. So that there are two important points, namely: 1) In the sub-chapter
of The Jabberwocky, it is found that da'wah messages in the form of husnuzan to fellow human
beings, including messages in the moral category and maintaining mahdhah worship, including
messages of the category of sharia. 2) In the turning point sub-chapter, a message of preaching
is found in the form of believing in the destiny of Allah SWT and creed, which is included in the
message of preaching in the category of faith, and not being vindictive, which is included in the
message of the moral category.
Keywords: Dawah, Writing Media, Novels, Discourse Analysis
Dalam menghadapi dinamika kehidupan yang sedang terjadi, dai perlu untuk meng-
-upgrade diri, mengelaborasi, dan menggunakan segala kemampuan yang dimiliki
untuk kegiatan dakwah Islam. Dai dituntut untuk menggunakan media dan pesanpesan dari al-Quran dan al-Hadits, berupa akidah, syariah, dan akhlak. Dai dalam hal
ini bukan hanya tertuju pada ustaz, kiai, atau pemuka agama. Akan tetapi, setiap muslim
dan muslimah sejatinya adalah dai, baik untuk dirinya, orang lain, atau masyarakat
secara umum. Salah satu contoh konkrit dilakukan oleh pemuda Islam bernama Afrizal
Luthfi Lisdianta, dengan karya berupa novel Dzikir Hati Sang Rocker sebagai media
dakwahnya. Penelitian ini bertujuan untuk mengungkap pesan dakwah di dalam novel
Dzikir Hati Sang Rocker melalui analisis wacana. Metode penelitiannya menggunakan
jenis penelitian kualitatif bersifat deskriptif. Artinya, sebagai sumber utama dalam
bentuk novel, akan dinarasikan oleh peneliti dan disesuaikan dengan teori dan analisis
yang digunakan. Analisis pada penelitian ini menggunakan analisis wacana model Teun
A. Van Dijk, dengan berbagai elemennya. Hasil dari penelitian menunjukkan bahwa
ada kesesuaian antara kajian dakwah, novel, dan analisis wacana. Sehingga terdapat
dua poin penting, yakni: 1) Pada sub-bab The Jabberwocky ditemukan pesan dakwah
berupa husnuzan kepada sesama manusia termasuk pesan dakwah kategori akhlak
dan menjaga ibadah mahdhah termasuk pesan dakwah kategori syariat.2) Pada subbab Titik Balik ditemukan pesan dakwah berupapercaya terhadap takdir Allah SWT
dan akidah yang termasuk pesan dakwah kategori akidah, serta tidak pendendam yang
termasuk pesan dakwah kategori akhlak.
Kata Kunci: Dakwah, Media Tulis, Novel, Analisis Wacana
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Kaarsholm, Preben. "TRANSNATIONAL ISLAM AND PUBLIC SPHERE DYNAMICS IN KWAZULU-NATAL: RETHINKING SOUTH AFRICA'S PLACE IN THE INDIAN OCEAN WORLD." Africa 81, no. 1 (January 24, 2011): 108–31. http://dx.doi.org/10.1017/s0001972010000069.
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ABSTRACTIslam in KwaZulu-Natal has typically been seen as an Indian preserve and as closely linked with contestations around South African Indian identities. Against this background, dedication to Islam among Africans has appeared as exceptional, represented by groupings with particular histories of immigration from Mozambique, Malawi or Zambia. Since the 1970s, strong efforts have been made to extend the call of Islam to Africans in the province, as demonstrated in the mobilization efforts of the Islamic Propagation Centre International and the Muslim Youth Movement, and in the dawah projects of transnational Islamic NGOs like the World Assembly of Muslim Youth. Following the transition to democracy in 1994, Islam played an important role in establishing contacts between South Africans and the thousands of immigrants from other African countries – many of them with an Islamic background – who have been coming into KwaZulu-Natal. The essay discusses two different examples of Islamic practice in an African informal settlement on the outskirts of Durban, and demonstrates their different understandings of the relationship between Islam and African cultural ‘custom’. It places these differences of local theology and politics in the context of propagations of Islam as manifested in the writings of Ahmed Deedat and recent examples of pamphlet literature by African Muslims. It argues that understandings of Islam in KwaZulu-Natal as an African religion relate the area to the Indian Ocean world not only though links across the sea to South Asia, but also along the coast – bridging the gap between the Swahili continuum to the north and transnational Islam in the Cape.
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Rakai Hino Galeswangi. "URGENSI STILASI BUDAYA DALAM PENDIDIKAN ISLAM DI AMPEL DENTA ABAD XV." Batuthah: Jurnal Sejarah Padaban Islam 1, no. 2 (October 23, 2022): 100–121. http://dx.doi.org/10.38073/batuthah.v1i2.734.
Full textAbstract:
This research contains about how islam spreads widely from Surabaya City. The spread of Islam has been done by learning way. The founding teacher built a hermitage as the facility to support the learning process. This research has purpose to analyze and interpret an invention at 15th century in East Java, more precisely in the region of Surabaya. The object of this research is The Hermitage of Ampel Denta with the influential figure named Mohammad Ali Rahmatullah or well known as Sunan Ampel. The method of this research is library research with historical study. The data collection was carried out with library study with secondary data review. This research uses structural analysis on written sources, especially sources in foreign language. The result of this analysis is finding the existence of stylization proofs which has been done by Sunan Ampel for doing dawah and learning process in The Hermitage of Ampel Denta. By finding this interpret, this research may be useful for the next researches, especially in Islamic Religion field, education, and history.
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Alimin, Alimin, Fahmi Gunawan, Muslihin Sultan, and Muh Subair. "Gurutta Junaid Sulaeman’s Political Hijrah: From Fundamental to Moderate Islam." Buletin Al-Turas 27, no. 2 (July 31, 2021): 229–48. http://dx.doi.org/10.15408/bat.v27i2.18895.
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Albeit the research into Junaid Sulaeman as the most famous Islamic Cleric in South Sulawesi was extensively undertaken, little empirical research addressed his political biography. This research aimed to explore his political Hijrah from Islamic fundamentalism to Islamic moderate. This research adopted a biography study design. To collect data, a documentary analysis based on Junaid Sulaeman’s diary and in-depth interview were conducted. The data analysis was carried out thematically using Azra’s and Al-Jauhari’s concept of fundamental and moderate Islam. The research revealed three findings. First, Junaid Sulaeman’s political Hijrah was conducted from Darul Islam toward Golongan Karya party. Second, the factors that drove Junaid Sulaeman’s participation in the political movement included the changing of socio-political context, the breadth and depth of his religious knowledge, the need to get Allah's guidance, and the consideration of dawah. Third, the implications of Junaid Sulaeman's political movement were known from the expansion of his local and national network, as well as the development of socio-religious institutions in Bone. The research concluded that a good cooperation between the ulama and the government could provide more benefits and blessings to the community.
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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.
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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.
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Imam, Amr Mohamed Sayed, and Mohamed Ebrahim El-Sherbiny Sakr. "Sufism in Malaysia and its impact on the revival of the Islamic Dawah." Al Hikmah International Journal of Islamic Studies and Human Sciences 5, no. 1 (February 28, 2022): 124–53. http://dx.doi.org/10.46722/hkmh.5.1.22f.
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There is no doubt that the science of Sufism became an essential part of our Islamic heritage, although it was not popularized as a term and concept until the third century AH.The science of Sufism focused on the spiritual aspect of the heart. The purification of the soul and the soul is the basis of the science of Sufism. Therefore, this aspect had a great impact on Islamic societies, especially Malaysian society. Who was affected by some mystical manifestations, such as wirds and remembrances, and other Islamic rituals, and passed on from generation to generation, and the persistence of it had an effect on the survival of Islam on the souls of the youth and the young, men and women, and it also had an evident effect on non-Muslims, who are many. They are destined to live among Muslims.Therefore, the primary objective of this study was: An observation of some Sufi manifestations that had a good effect in Malaysian society, and the preservation of these aspects that are the piety of hearts, as well as the rooting of these manifestations from the legal point of view and responding to the suspicions that were raised about them.
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Hashim, Nor Syahida, and Nadiyah Hashim. "TEACHING ISLAM SUBJECT TO NON-MUSLIM STUDENTS AT UiTM PERLIS." International Journal of Modern Education 5, no. 17 (June 27, 2023): 385–406. http://dx.doi.org/10.35631/ijmoe.517030.
Full textAbstract:
The teaching of Islam subject at the higher education system in this country does not solely focus on Muslim students as it been long exposed to non-Muslim students in the form of a compulsory university subject at UiTM which previously known as the MARA Institute of Technology (ITM). After enroll and undergo the subject, it turns out that non-Muslim students are at a significant level of acceptance of Islam, especially when talking with Muslim students at UiTM. Understanding the subject of Islam for non-Muslim students is not easy even if at the beginning level. There are various questions, doubts, and uncertainties among non-Muslim students about Islam before they enroll to the subject of Islam. In addition, the reality is more challenging when there are many negative perceptions and misunderstandings about Islam in the mass media that they perceive from the wrong perspectives. Therefore, this study aims to explore the experience and teaching methods of two subject codes, namely IDA 202 (Islamic Society and State) and IDA 102 (Man and Religion) at UITM Perlis in order to identify the level of acceptance of non-Muslim students for the subject of Islam. The analysis of non-Muslim students intake semester one and three in October 2022 to February 2023. The data was retrieved from the commitment of teaching staff during teaching and learning process throughout the semester. Furthermore, the study will present the results of the SUFO (Student Feedback Online Survey) and the final test scores to analyze the effectiveness of teaching the subject of Islam to non-Muslim students at UiTM Perlis. The results of the study found that the IDA subject content was able to explain the negative perception of non-Muslim students toward the knowledge of Islam. They respond positively, understood and respects the practices of Muslim friends. This study also suggests there should be more efforts be executed for IDA teaching staff in UiTM, to enable apply the techniques or methods of dawah bil hal in treating non-Muslim students who enroll the IDA subject code that able to form high morals, ethics, and shaping good character.
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Martín-Sáiz, Guillermo. "El islam del Raval: sus oratorios y organizaciones." Revista Internacional de Organizaciones, no. 22 (July 3, 2019): 109–28. http://dx.doi.org/10.17345/rio22.109-128.
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Dada la larga y controvertida relación entre España y Marruecos, la in- vestigación sobre islam en España ha abordado de manera abundante y notable la presencia de mezquitas controladas por marroquíes en todo el país. Por consiguiente, espacios similares controlados por paquistaníes y bangladeshíes, dos comunidades que en las últimas décadas han crecido rápidamente en varios puntos del país, han que- dado poco explorados. Con ello, el modo en que esos espacios sirven a organizaciones islámicas de origen paquistaní y bangladeshí para hacer proselitismo (dawah) entre musulmanes de esos orígenes ha quedado por explorar también. Partiendo de Catalu- ña y, concretamente, de Barcelona y el barrio de El Raval, donde en los últimos años dichos espacios, organizaciones y comunidades han proliferado más y de forma más rápida, este artículo quiere contribuir a ese (relativamente) nuevo terreno de investi- gación. Por supuesto, en países como el Reino Unido, donde, por motivos históricos y políticos obvios, dichos espacios, organizaciones y comunidades tienen un largo recorri- do, muchos han desarrollado dicho terreno de investigación. No obstante, el hecho de que en España, Cataluña, Barcelona y El Raval tal recorrido se halle todavía en sus primeros pasos nos permite observar y analizar de manera privilegiada, precisamente, el modo en que se establece el vínculo entre determinados espacios, organizaciones y comunidades. Así pues, partiendo de una etnografía en el barrio de El Raval, tratando de evitar generalizaciones para introducir matices, este artículo quiere contribuir tam- bién a comprender la naturaleza de dicho vínculo, por supuesto, sin darla por sentada.
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Poston, Larry. "The Future of Da’wah in North America." American Journal of Islam and Society 8, no. 3 (December 1, 1991): 501–11. http://dx.doi.org/10.35632/ajis.v8i3.2608.
Full textAbstract:
In recent years, the subject of dawah has become a topic of considerableinterest among Muslims in North America. A plethora of articles and bookshave appeared, both in English and Arabic, that deal with this subject froma variety of angles? Western writers, both scholarly and popular, have notedthe steady increase in the number of converts to the Muslim faith. An articlein the Wall Street Jouml proclaims in its headline that “Islam is GrowingFast in the U.S., Fighting Fear and Stereotypes.” US. News and World Reporthas observed that “Islamic worship and lifestyles are becoming an increasinglyfamiliar part of the American tableau. It is said to be the nation’s fastestgrowing religion . . .”But what may be said of the future of Islamic dawah in North America?Will Muslim dii ’is become increasingly successful in their missionary work,or do the reports mentioned above represent only a temporary advance?As we attempt to answer these questions, it is important to note at theoutset the differences in orientation and focus of Muslims living in the West.In seeking to classify the five million Muslims currently resident in the UnitedStates and Canada with respect to their beliefs as to how Muslim missionaryactivity should proceed, two general philosophies of dabuh can bedistinguished. These may be called, respectively, the “defensive-pacifist’’ and“offensive-activist’’ approaches. The first characterizes the attitude of thoseMuslims who are concerned solely or primarily with the retention andmaintenance of their own Islamicity and not with the extension of that Islamicityto the non-Muslims around them. The second applies to those who are desirousof converting non-Muslims to Islam and of transforming the surrounding non-Muslim society so that it will reflect Islamic values and beliefs.The defensive-pacifist orientation is a consequence of the factors whichspurred the early waves of Muslim immigration to the United States andCanada. The ideological and theological hindrances to the residence of aMuslim in dar al kufr were mitigated by pragmatic considerations such asthe need to escape the increasingly chaotic conditions of Eastern Europeand the Middle East. Muslim immigrants quickly adopted the spirit ofAmerican individualism, and this enabled them to blend into the communitiesin which they chose to reside. Organizations were established which mainlyreflected the various national origins, ethnic backgrounds, and sectarian beliefsof the different Muslim populations. There have been few concerted effortsto subsume these differences under a larger Islamic umbrella ...
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Helmy, Muhammad Irfan, Ahmad Darojat Jumadil Kubro, and Muhamad Ali. "The Understanding of Islamic Moderation (wasatiyyah al-Islam) and the Hadiths on Inter-religious relations in the Javanese Pesantrens." Indonesian Journal of Islam and Muslim Societies 11, no. 2 (December 8, 2021): 351–76. http://dx.doi.org/10.18326/ijims.v11i2.351-376.
Full textAbstract:
The Wasatiyyah of Islam has been described as the value of moderation in Islam, emphasizing justice, balance, and tolerance. The Quran and al-Hadith contain these values, but they are often misunderstood and misapplied. The pesantren or Islamic boarding school, is an educational institution close to the community and it plays a key role in instilling the moderate values of Islam. This article aims at discussing the moderation of Islam in relation to other religions and religious communities as taught through the hadith and as understood among the teachers and students of three pesantrens in central Java. It investigates the teachers’ and students’ views of Islam as a religion among other religions, and their attitudes as the pesantren community toward other religious believers. It combines textual research employing a mukhtalif al-hadiṡ approach and living or lived hadith research. It argues that the hadiths on inter-religious relationship are understood as a necessity to be just towards faith, which means that one should believe that his own faith is correct but should keep tolerant towards other faiths. This means giving others the right to choose and implement their own faiths, behaving in a balanced way, and conducting healthy competition in various fields, especially the proselytization or dawah. With this textual understanding, the students have generally been quite well informed about the values of Islamic moderation and they seek to apply it in their religious and social life. The students have learned about the hadiths on interreligious relations and the moderate values primarily from their teachers although they have read directly from books and sometimes from social media. Wasatiyyah Islam digambarkan sebagai nilai moderasi dalam Islam, menekankan keadilan, keseimbangan, dan toleransi. Al-Qur'an dan al-Hadis mengandung nilai-nilai ini, tetapi sering disalahpahami dan diterapkan secara salah. Pesantren merupakan lembaga pendidikan yang dekat dengan masyarakat dan berperan penting dalam menanamkan nilai-nilai moderat Islam. Artikel ini bertujuan membahas moderasi Islam dalam kaitannya dengan agama dan umat beragama lain sebagaimana diajarkan melalui hadis dan sebagaimana dipahami para guru dan santri di tiga pesantren di Jawa Tengah. Artikel ini menyelidiki pandangan siswa tentang Islam sebagai agama di antara agama-agama lain, dan sikap mereka sebagai komunitas pesantren terhadap pemeluk agama lain. Ini menggabungkan penelitian tekstual yang menggunakan pendekatan mukhtalif al-hadiṡ dan penelitian hadits hidup (living or lived hadith). Artikel ini berargumen bahwa hadis-hadis tentang hubungan antarumat beragama dipahami sebagai keharusan untuk bersikap adil terhadap keimanan, yang berarti bahwa seseorang harus percaya bahwa imannya sendiri benar tetapi harus tetap toleran terhadap agama lain. Ini artinya memberikan hak kepada orang lain untuk memilih dan menjalankan keyakinannya sendiri, berperilaku seimbang, dan melakukan persaingan yang sehat di berbagai bidang, terutama dakwah. Dengan pemahaman tekstual ini, para santri secara umum telah terinformasi dengan baik tentang nilai-nilai moderasi Islam dan mereka terus menerapkannya dalam kehidupan keagamaan dan sosial mereka. Para siswa telah belajar tentang hadits tentang hubungan antaragama dan nilai-nilai moderat terutama dari guru mereka meskipun mereka telah membaca langsung dari buku dan kadang-kadang dari media sosial.
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Musa, Afiz Oladimeji, and Hassan Ahmad Ibrahim. "Jalabi Practice: a Critical Appraisal of a Socio-Religious Phenomenon in Yorubaland, Nigeria." European Journal of Social Sciences Education and Research 5, no. 1 (December 30, 2015): 120. http://dx.doi.org/10.26417/ejser.v5i1.p120-132.
Full textAbstract:
Jalabi is an extant historical phenomenon with strong socio-religious impacts in Yorubaland, south-western part of Nigeria. It is among the preparatory Dawah strategies devised by the Yoruba Ulama following the general mainstream Africa to condition the minds of the indigenous people for the acceptance of Islam. This strategy is reflected in certain socio-religious services rendered to the clients, which include, but not limited to, spiritual consultation and healing, such as petitionary Dua (prayer), divination through sand-cutting, rosary selection, charm-making, and an act of officiating at various religious functions. In view of its historicity, the framework of this research paper revolves around three stages identified to have been aligned with the evolution of Jalabi, viz. Dawah, which marked its initial stage, livelihood into which it had evolved over the course of time, and which, in turn, had predisposed it to the third stage, namely syncretism. Triangulation method will be adopted for qualitative data collection, such as interviews, personal observation, and classified manuscript collections, and will be interpretively and critically analyzed to enhance the veracity of the research findings. The orality of the Yoruba culture has greatly influenced the researcher’s decision to seek data beyond the written words in order to give this long-standing phenomenon its due of study and to help understand the many dimensions it has assumed over time, as well as its both positive and adverse effects on the socio-religious live of the Yoruba people of Nigeria.
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Avivi, Yamil. "Latina Muslim Producers of Online and Literary Countermedia." American Journal of Islamic Social Sciences 36, no. 4 (October 1, 2019): 132–55. http://dx.doi.org/10.35632/ajiss.v36i4.668.
Full textAbstract:
Since 9/11, US English and Spanish language media have reported on the rise in Latino/a conversion to Islam. Western(ized) media images I examined for this essay about Latinas converting to Islam raise suspicions overpossible forced conversions, brainwashing, or abuse. What is evident and salient in these media portrayals, whether deliberately or unintentionally created, are the binaries (Western vs. non-Western, Christian vs. Muslim, and Arab vs. Latino) that limit understandings of how these women are self-empowered and make choices for themselves in their everyday lives as Latina Muslim converts. In effect, Western imperial ideologies and discourses in these media portrayals reinforce and normalize rigid state identitarian notions of Christian/Catholic Latinas living in Union City, New Jersey, a traditionally Catholic/Christian-majority and urban Cuban-majority/Latino immigrant enclave since the 1940s-1950s. Now more alarming is this post-9/11 moment when “the Latino American Dawah Organization (LADO) estimated that Latina women outnumbered their male counterparts and reached 60 per cent,” as part of a changing religious and ethnic demographic that includes Muslim Arab and South Asian populations amidst Latino/a populations. In my research, it soon became evident that a variety of media sources perceived Union City as a prime site of Latino/a Muslim conversion post-9/11. This essay offers a specific look at the way newsmedia has portrayed Latina Muslims in Union City and how the cultural productions of these women challenge simplistic and Islamophobic views of Latinas who have converted to Islam post-9/11.
To download full review, click on PDF.
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Avivi, Yamil. "Latina Muslim Producers of Online and Literary Countermedia." American Journal of Islam and Society 36, no. 4 (October 1, 2019): 132–55. http://dx.doi.org/10.35632/ajis.v36i4.668.
Full textAbstract:
Since 9/11, US English and Spanish language media have reported on the rise in Latino/a conversion to Islam. Western(ized) media images I examined for this essay about Latinas converting to Islam raise suspicions overpossible forced conversions, brainwashing, or abuse. What is evident and salient in these media portrayals, whether deliberately or unintentionally created, are the binaries (Western vs. non-Western, Christian vs. Muslim, and Arab vs. Latino) that limit understandings of how these women are self-empowered and make choices for themselves in their everyday lives as Latina Muslim converts. In effect, Western imperial ideologies and discourses in these media portrayals reinforce and normalize rigid state identitarian notions of Christian/Catholic Latinas living in Union City, New Jersey, a traditionally Catholic/Christian-majority and urban Cuban-majority/Latino immigrant enclave since the 1940s-1950s. Now more alarming is this post-9/11 moment when “the Latino American Dawah Organization (LADO) estimated that Latina women outnumbered their male counterparts and reached 60 per cent,” as part of a changing religious and ethnic demographic that includes Muslim Arab and South Asian populations amidst Latino/a populations. In my research, it soon became evident that a variety of media sources perceived Union City as a prime site of Latino/a Muslim conversion post-9/11. This essay offers a specific look at the way newsmedia has portrayed Latina Muslims in Union City and how the cultural productions of these women challenge simplistic and Islamophobic views of Latinas who have converted to Islam post-9/11.
To download full review, click on PDF.
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Fikar, Zulfikar. "Dakwah Ulama Dayah Aceh di Masa Pandemi." Panangkaran: Jurnal Penelitian Agama dan Masyarakat 6, no. 1 (July 15, 2022): 132–46. http://dx.doi.org/10.14421/panangkaran.v6i1.2788.
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This study features the da'wah movement of the Acehnese dayah ulama during the quarantine period. Tasauf Tauhid and Fiqh (Tastafi) is a da'wah movement for Acehnese dayah clerics in the midst of limited movement during the Covid-19 pandemic. This research is a phenomenological study with a descriptive-analytical approach to the Tastafi da'wah movement during the Covid-19 pandemic in Aceh. The data collection techniques were carried out through observation, documentation, and in-depth interviews. The data analysis technique is descriptive-qualitative, which aims to explain the strategy of the Acehnese dayah ulama movement in Tastafi da'wah during the quarantine period. This study found that during the pandemic, the Tastafi da'wah movement conducts the preaching through limited offline meetings, and take social media and live streaming to reach the widest possible audience, hence all levels of Acehnese society could access it anywhere. The purpose of the Tatstafi da'wah movement is to protect the dayah or pesantren, study halls, taklim assemblies, remembrance councils, and the Acehnese people from heretical teachings, and the negative impacts of liberalism, secularism, radicalism, modernism, and all forms of understanding that are contrary to Islamic teachings, as well as to sustain a civil society order. [Penelitian ini bertujuan untuk memahami gerakan dakwah ulama dayah Aceh di masa karantina. Tasauf Tauhid dan Fikih (Tastafi) merupakan sebuah gerakan dakwah para ulama dayah Aceh di tengah keterbatasan gerak di masa pandemi Covid-19. Penelitian ini merupakan sebuah kajian fenomenologis dengan pendekatan deskriptif-analisis terhadap gerakan dakwah Tastafi di masa pandemi Covid-19 di Aceh. Adapun teknik pengumpulan data dilakukan melalui observasi, dokumentasi, dan wawancara mendalam (in-depth interview). Teknik analisis data bersifat diskriptif-kualitatif, yang bertujuan untuk menjelaskan strategi gerakan ulama dayah Aceh dalam dakwah Tastafi di masa karantina. Penelitian ini menemukan bahwa pada masa pandemi, gerakan dakwah Tastafi berdakwah melalui pertemuan luring terbatas, dan memanfaatkan media sosial dan live streaming untuk menjangkau seluas-luasnya jamaah, sehingga semua lapisan masyarakat Aceh dapat mengaksesnya di mana saja. Tujuan dari gerakan dakwah Tatstafi adalah untuk melindungi dayah atau pesantren, balai pengajian, majelis taklim, majelis zikir, dan masyarakat Aceh dari ajaran sesat, dampak negatif liberalisme, sekularisme, radikalisme, modernisme, dan segala bentuk paham yang bertengangan dengan ajaran Islam, serta untuk mewujudkan tata kehidupan masyarakat yang madani.]
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Yazid Ahmad, Md, Sofiyyah Mohd Suhaimin, Anwar Fakhri Omar, Mohd Hafiz Safiai, Anwar Muttaqin, Mohamad Zulfazdlee Abul Hassan Ashari, and Ezad Azraai Jamsari. "BAITULMAL INTERACTIONS IN RESOLVING CONVERTS INHERITANCE CLAIMS IN MALAYSIA." International Journal of Advanced Research 11, no. 01 (January 31, 2023): 1767–72. http://dx.doi.org/10.21474/ijar01/16204.
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Baitulmal is a national treasury institution that is responsible for ensuring that the welfare of Muslims is taken care of without sidelining other citizens who live in an Islamic country. Therefore, its management needs to be carried out with full trust, integrity and accountability so that its aim can be achieved which can be used as a platform to raise the message of Islam. However, in the Islamic inheritance system, non-Muslimsareprevented from receiving Muslim inheritance even if they have family ties. Inheritance without Muslim heirs causes this inheritance to be handed over to Baitulmal. In light of that, the objective of this study is to identify baitulmal interaction with regards to the claims of non-Muslim family memberson the estate of deceased converts. This qualitative study via content analysis gathered data and information through document analysis and interviews. The collected data were then analyzed using a descriptive approach. The results of the study found that Baitulmal applied harmonious interaction in meeting the claim of a converts inheritance by non-Muslim heirsin Malaysia. Thus, in the context of being used as a reference, this study can contribute to unravel the misunderstanding among non-Muslim heirsregarding the role of Baitulmal in meeting their demands on the inheritance left by converts and can also be used as a form of dawah to them to understand Islam.
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Fauzi, Syarif, and Afief Abd Latief. "Model Radio Dakwah dalam Meningkatkan Pemahaman Keagamaan Masyarakat." Tabligh: Jurnal Komunikasi dan Penyiaran Islam 1, no. 2 (June 30, 2016): 89–110. http://dx.doi.org/10.15575/tabligh.v1i2.27.
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This paper discusses the radio model of da'wah and the characteristics of radio da'wah seen from da’wah unit and its role in increasing religious understanding of audience. The object of research is Radio Fajri 99.3 FM Bogor. This research uses descriptive method with qualitative approach. Radio Fajri as a propagation radio is very important role in the development of da'wah and with the aim of improving the religious understanding of society in Bogor. Radio Fajri from its inception was influenced by technological developments, quality broadcast programs, and public interest in Islamic broadcasting. Radio Fajri is instrumental in the da'wah of Islam and the progress of religious understanding of society in Bogor. The propagation of da'wah can be successful because this radio departs from the consciousness of its founders who want the community to easily obtain information about Islam.
Tulisan ini menggambarkan model dan karakteristik radio dakwah dilihat dari unsur dakwah dalam program siarannya dan peranannya dalam meningkatkan pemahaman keagamaan masyarakat. Objek penelitian Radio Fajri 99,3 FM Bogor. Penelitian ini menggunakan metode deskriptif dengan pendekatan kualitatif. Radio Fajri sebagai radio dakwah sangat berperan penting dalam perkembangan dakwah dan dengan tujuan meningkatkan pemahaman keagamaan masyarakat di Bogor. Radio Fajri dari awal didirikan ikut dipengaruhi oleh perkembangan teknologi, program siaran yang berkualitas, dan minat masyarakat pada siaran Islami. Radio Fajri sangat berperan dalam dakwah Islam dan kemajuan perkembangan pemahaman keagamaan masyarakat di Bogor. Penyebaran dakwah bisa sukses karena radio ini berangkat dari kesadaran pendirinya yang menginginkan agar masyarakat mudah dalam mendapatkan informasi tentang Islam.
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Hasanah, Ulfatun. "Dakwah Bil-Hikmah: Membangun Etos Kerja Islami Dalam Masyarakat Priyayi Jawa (Analisis Pegawai Pemerintahan Kelurahan Bangetayu Kulon, Kecamatan Genuk)." Al-I'lam: Jurnal Komunikasi dan Penyiaran Islam 1, no. 2 (March 3, 2018): 81. http://dx.doi.org/10.31764/jail.v1i2.233.
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Abstrak: Dakwah adalah bagian yang pasti ada dalam kehidupan umat beragama. Salah satu ajaran Islam, dakwah merupakan kewajiban yang dibebankan agama kepada pemeluknya. Dakwah intinya mengajak kepada kebaikan (amar makruf). Salah satu metode dakwah yang dipakai adalah dakwah bil-hikmah. Dakwah bil-hikmah berarti dakwah bijak, dengan memperhatikan kadar pemikiran dan intelektual, suasana psikologis, serta situasi sosial kultural mad’u. Sebagaimana yang dikemukakan oleh Clifford Geertz dengan tiga varian, santri, abangan, dan priyayi. Mula-mula, priyayi adalah mereka yang memiliki garis keturunan dengan raja atau adipati (dalam bahasa Jawa, priyayi adalah para yayi atau para adik raja), namun dengan perkembangan zaman lahirlah priyayi baru. Tujuan penelitian untuk melihat gambaran dakwah bil-hikmah: membangun etos kerja Islami dalam masyarakat priyayi, penelitian pada pegawai pemerintahan di Kelurahan Bangetayu Kulon, Kecamatan Genuk. Dengan adanya etos kerja Islami pada masyarakat priyayi di Kelurahan Bangetayu Kulon, Kecamatan Genuk diharapkan dapat berdampak positif terhadap kinerja pegawai pemerintahan. Selain itu, hasil penelitian ini diharapkann juga mendapatkan gambaran model dakwah yang lebih inovatif untuk masyarakat priyayi Jawa. Abstract : Da'wah is something that must exist in the life of religious people. One of the teachings of Islam, da'wah is a duty that is charged to the followers of islam. Its main mission invites people do good things (amar makruf). One of the da'wah method used is da'wah bil-hikmah (da’wah wisdomly). Da'wah bil-hikmah means dakwah full of wisdom, with attention to the level of thought and intellectual, psychological aura, and cultural social situation of mad'u (listener). As Clifford Geertz puts it with three variants, santri, abangan, and priyayi. Firstly, priyayi are those who have a lineage with Kings or Dukes (in Javanese, priyayi are Yayis or sibling of Kings), but with the era development, new priyayi appears. So, the purpose of the research is to see the description of da'wah bil-hikmah: to build islamic work ethos in priyayi society, research on government officials in Bangetayu Kulon District, Genuk Sub-district. With the Islamic work ethos in the priyayi community in Bangetayu Kulon district, Genuk District is expected to have a positive impact on the performance of government employees. In addition, the results of this study are expected to also get more innovative model of dakwah for the Javanese priyayi society.
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Husni, Zainul Muin, and Iftaqur Rahman. "ISLAM, KEARIFAN LOKAL, KOMUNIKASI DAKWAH; MENAKAR KONSEP ISLAM NUSANTARA." JURNAL ISLAM NUSANTARA 4, no. 1 (October 10, 2020): 92. http://dx.doi.org/10.33852/jurnalin.v4i1.211.
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This paper explains about Nusantara Islam from the correlation between Islam and local culture and then about its relation to dakwah communication therein. This research uses library research, while the existing data is obtained from printed and non-printed books, magazines or articles. Nusantara Islam is an Islamic understanding that was born based on the Nusantara (Indonesian) culture, which later became a characteristic of Islam in Indonesia. Apart from this understanding, Nusantara Islam is defined as a method of da'wah Islam. Da'wah in Islam Nusantara is categorized into Syu'ubiyah Qabailiyah da'wah. The dakwah communication contained in it is illustrated based on three communication functions, namely, the monitoring function, the bridging function, and the value socialization function.
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Yeni Yasyah Sinaga. "PROBLEM DAKWAH DI DAERAH MINORITAS MUSLIM." Dakwatul Islam 8, no. 2 (June 28, 2024): 91–110. http://dx.doi.org/10.46781/dakwatulislam.v8i2.1025.
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Abstrak Adapun tujuan penelitian ini untuk mengetahui problem dakwah di daerah minoritas muslim khususnya di Porsea Kabupaten Toba Samosir dan solusi nya. Dengan harapan penelitian ini bisa memberikan Wawasan bagi para pelaku dakwah. Selain itu bermanfaat juga sebagai referensi dalam mengembangkan dakwah di lingkungan minoritas. Penelitian ini menggunakan metode kualitatatif deskriptif. Teknik pengumpulan data yang dilakukan adalah observasi dan wawancara. Berdasarkan metode yang digunakan telah ditemukan bahwa problem dakwah di daerah minoritas muslim Kec.Porsea Kab. Toba Samosir yaitu masalah dari subjek dakwah minimnya da’I, objek dakwah yaitu pada kegiatan ceramah agama yang tidak terlaksana baik Disebabkan warga sibuk dengan pekerjaan, Media dakwah yaitu pada hari besar Islam terhambat kerana masalah anggaran dana sehingga menghambat pelaksanaan tepat waktu, materi dakwah yang hanya membahas Tauhid dan Fiqih dasar, masyarakat menginginkan materi menerapkan nilai Islam dalam kehidupan sehari-hari contoh menjadi petani yang Islami, metode dakwah masih ada da’I yang kurang menguasai sehingga seringnya terjadi ketidaksesuaian materi dakwah dengan metode yang digunakan. Kata kunci: Problem Dakwah, Minoritas Muslim Abstract The aim of this research is to find out the problem of da'wah in Muslim minority areas, especially in Porsea, Toba Samosir Regency and the solution. It is hoped that this research can provide insight for those who do da'wah. Apart from that, it is also useful as a reference in developing da'wah in minority environments. This research uses descriptive qualitative methods. The data collection techniques used were observation and interviews. Based on the method used, it was found that the Problem of Da'wah in Muslim Minority Areas, Porsea District, District. Toba Samosir, namely the problem of the subject of da'wah, the lack of da'I, the object of da'wah, namely religious lecture activities which are not carried out well, because people are busy with work, the medium of da'wah, namely on Islamic holidays, is hampered due to budget problems, which hinders timely implementation, the da'wah material is only discussing basic Tawhid and Fiqh, people want material to apply Islamic values in everyday life, for example being an Islamic farmer, there are still da'Is who don't master the da'wah method, so there is often a mismatch between the da'wah material and the method used. Keywords: Problem of Da'wah, Muslim Minority
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Suprapto, Rohmat, and Mufanaetty Mufanaetty. "Dakwah Qaryah Thayyibah’s (DQT) of Darul Ihsan Islamic Boarding School Muhammadiyah Sragen (DIMSA) as a Model of The Moderate Islam." INFERENSI: Jurnal Penelitian Sosial Keagamaan 15, no. 2 (February 13, 2022): 361–90. http://dx.doi.org/10.18326/infsl3.v15i2.361-390.
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This study aimed to examine (1) how the application of the Dawah Qaryah Thayyibah (DQT) method was, (2) whether the DQT method was effectivefor spreading moderate Islam, and (3) the obstacles in applying the method.This study used the qualitative method with the religious study approach, conducted at the Pondok Pesantren Darul Ihsan Muhammadiyah Sragenor DIMSA (the Darul Ihsan Muhammadiyah Islamic Boarding School of Sragen ~Eng.), Indonesia. The data were obtained based on open-ended question-based interviews with the key respondents. The data were then analyzed in three steps: reduction, presentation, and conclusion. The results showed the following: First, the DQT was carried out by sending the students to a community within a certain period to interact with the community, assisting both in religious and social activities in the community; therefore, there was an interaction between students and the wider community. Second, the DQT was effective for spreading moderateIslam, and the effectiveness was in two things: first, the students had a new awareness that there was diversity in society both in terms of religion, culture, and society, and thus the DQT method could reduce and minimize conflicts both in religious and social teachings and the weakness of humanity; second, there were some moderate values that could be developed using the DQT method, including tawazun (balance), ta’adul (justice), tasamuh (tolerance), and shura (deliberatio n ) to create an inclusive-participatory attitude. Third, the obstacle i n implementing the DQT method was the relatively short interaction time between studentsand the community; hence the results of internalizing moderate Islamic values had not been fully visible in real terms.
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Isma, Ismawati, RS Syamsuddin Syamsuddin, and Nase Sepudin Zuhri. "Model Dakwah Hizbiyah." Tabligh: Jurnal Komunikasi dan Penyiaran Islam 3, no. 4 (March 9, 2020): 370–88. http://dx.doi.org/10.15575/tabligh.v3i4.740.
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ABSTRAK
Penelitian ini bertujuan untuk mengetahui model dakwah di Pimpinan Cabang Pemudi Persatuan Islam Margaasih. Perihal kegiatan dakwah di Pimpinan Cabang Pemudi Persatuan Islam meliputi materi dakwah serta metode yang digunakan dalam menyampaikan pesan dakwah kemudian efek dari penerapan dari materi dakwah kepada anggota pemudi. Metode pada penelitian ini menggunakan metode deskriptif. Pengumpulan data peneliti menggunakan teknik observasi, wawancara dan dokumentasi. Analisis data dalam penelitian ini digunakan penafsiran logika yang dilakukan dengan kontek komunikasi dan penyiaran Islam.
Hasil penelitian ini menunjukan bahwa model dakwah Pimpinan Cabang Pemudi Persatuan Islam Margaasih adanya proses dakwah yang para mubaligh menyampaikan pesan dakwah kepada mad’u mempersiapakan penyampaian yang dapat direspon dengan baik. Model dakwah menjadi alat dan ciri khas tersendiri ketika dalam menyampaikan. Didalam konsep kajian dakwah menanamkan keilmuan yang berlandaskan dengan Al-Qur’an dan As-Sunnah.
Kata Kunci : Model Dakwah, Hizbiyah
ABSTRACT
This study aims to determine the model of da'wah in the Islamic Youth Branch Manager of Margaasih. Regarding the da'wah activities in the Branch Leader of the Islamic Unity Youth, including da'wah material as well as the methods used in delivering da'wah messages, then the effects of the application of da'wah material to young female members. The method in this study uses descriptive methods. Data collection researchers used observation, interview and documentation techniques. Analysis of the data in this study used logical interpretations conducted with the context of Islamic communication and broadcasting.
The results of this study indicate that the model of the Branch Leader of the Youth of Islamic Unity Margaasih preaching process that the preachers conveyed the message of da'wah to mad'u preparing the delivery that could be responded well. Da'wah models become their own tools and characteristics when conveying. In the concept of da'wah studies instill knowledge that is based on the Qur'an and the Sunnah.
Keywords: Model Da'wah, Hizbiyah
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Nur, Ma'mun Efendi. "DAKWAH SOSIAL EKONOMI DALAM PANDANGAN DAWAM RAHARDJO." Jurnal Ilmu Dakwah 37, no. 1 (July 23, 2018): 1. http://dx.doi.org/10.21580/jid.v37.1.2597.
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<p>Islam is a humanism, a religion that is very concerned with human being as a center destination. This characteristic of Islam brings the consequence that this perfect religion is very big role for human, not only regulate and contain messages that must be implemented in vertical line to God, even role to regulate social life - relative horizontal - as well as other fields such as social, economy, politics , health, culture and so on. Dawam Rahardjo, one of the leading figures of Islamic and Modern Economics, has a view and activity in the field of social economic transformation of dakwah focused on four points (Islamic Economy, Main Society, Zakat and Islamic Self-Help and Work Ethic in Islam), each peeled deeply and applicative, which is his view and experience. Nevertheless each view is inseparable from the advantages and disadvantages</p>
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Prihatiningtyas, Siti. "DAKWAH ISLAM DENGAN PENDEKATAN BIMBINGAN DAN KONSELING." Jurnal Ilmu Dakwah 38, no. 2 (July 30, 2019): 230. http://dx.doi.org/10.21580/jid.v38.2.3885.
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<p><em>Humans need the help of others in solving their life problems. Life problems always develop, along with the times. The problems faced by humans also change. This change provides a treatment from various parties, including da'wah as an alternative way to solve human problems. Da'wah with various elements has responsibility in solving human problems. Da'wah is carried out by various means, one of which is guidance and counseling, both of which are used as references in carrying out da'wah. Something that is needed now is to increase the role of da'wah with guidance and counseling, so as to be able to solve human problems. This article focuses on the elaboration of guidance and counseling in solving human problems within the framework of da'wah</em><em></em></p><p align="center"> </p><p align="center">****</p><p align="center"> </p>Manusia memerlukan bantuan orang lain dalam menyelesaikan persoalan hidupnya. Persoalan kehidupan selalu berkembang, seiring dengan perkembangan zaman. Persoalan yang dihadapi manusia juga mengalami perubahan. Perubahan ini memberikan sebuah perlakuan dari berbagai pihak, termasuk dakwah sebagai alternatif jalan menyelesaikan masalah manusia. Dakwah dengan berbagai unsurnya mempunyai tanggungjawab dalam menyelesaikan persoalan manusia. Dakwah dilakukan dengan berbagai jalan, salah satunya adalah bimbingan dan konseling, Kedua hal ini dijadikan sebagai referensi dalam melaksanakan dakwah. Sesuatu yang dibutuhkan saat ini adalah meningkatkan peran dakwah dengan bimbingan dan konseling, sehingga mampu menyelesaikan masalah manusia. Artikel ini fokus pada elaborasi bimbingan dan konseling dalam menyelesaikan persoalan manusia dalam kerangka dakwah.
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Sukayat, Tata. "Radikalisme Islam atas Nama Dakwah Hisbah Front Pembela Islam." Ilmu Dakwah: Academic Journal for Homiletic Studies 12, no. 1 (June 30, 2018): 1–22. http://dx.doi.org/10.15575/idajhs.v12i1.1886.
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Some violences in the name of Islam such as rally and sweeping to crime places, carried out by muslim vigilante group affiliated with one of radical Islamic organizations namely Islam Defenders Front (FPI) with its wing organization, Islam Defender Troops (Laskar Pembela Islam). The FPI claims that the action is a part of da'wah activity in the form of hisbah. The aim of this paper is to reveal the meaning of da'wah hisbah, the roots of radical da'wah in Indonesia and the conformity of FPI’s radical action with the concept of hisbah in term of Islam. The research approach used qualitative with case study method. Data were obtained through observation, in-depth interview and documentation study. The results show that the radical da’wah in Indonesia according to FPI’s opinion has begun since the early days of Islam coming in Indonesia and the claims that FPI’s da'wah activity under the term of hisbah actually differ from the original meaning of hisbah in Islam. This research impact on the understanding of hisbah meaning referred to Islam that muslim can not claim perform da’wah of hisbah when they commit violence in enforcing the law. Tindak kekerasan mengatasnamakan Islam seperti demonstrasi dan aksi sweeping tempat-tempat maksiat, dilakukan oleh kelompok muslim yang berafiliasi pada organisasi Islam radikal salah satunya Front Pembela Islam (FPI) dengan sayap organisasi Laskar Pembela Islam. FPI mengklaim bahwa aksi mereka merupakan kegiatan dakwah dalam bentuk hisbah. Tulisan ini mengungkapkan hakikat dakwah hisbah, akar dakwah radikal di Indonesia dan kesesuaian aksi radikal FPI dengan konsep dan norma hisbah dalam Islam. Pendekatan penelitian menggunakan kualitatif dengan metode studi kasus. Data diperoleh melalui pengamatan, observasi, wawancara mendalam dan studi dokumentasi. Hasil penelitian menunjukkan bahwa akar dakwah radikal di Indonesia menurut FPI sudah terjadi sejak masa awal kedatangan Islam di Indonesia dan klaim FPI bahwa aktivitas dakwah mereka sebagai bentuk hisbah tampaknya bukan makna hisbah dalam arti yang utuh seperti istilah dalam Islam. Penelitian ini berdampak pada pelurusan pemahaman tentang arti hisbah sebagaimana dimaksud ajaran Islam sehingga umat Islam tidak mengklaim hisbah ketika berdakwah menegakkan hukum dengan kekerasan.