Relevant bibliographies by topics / Islam Jamaʻah (Organization)

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Academic literature on the topic 'Islam Jamaʻah (Organization)'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2025

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Journal articles on the topic "Islam Jamaʻah (Organization)"

1

Muzakki, Akh. "Islamic Radicalism in Southeast Asia: With Special Reference to the Alleged Terrorist Organization, Jamā'ah Islāmiyah." Al-Jami'ah: Journal of Islamic Studies 42, no. 1 (2008): 61–87. http://dx.doi.org/10.14421/ajis.2004.421.61-87.

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Pemboman WTC 11 September 2001 telah melahirkan sebuah stigmaterhadap Islam, yaitu teroris dan al-Qaeda sebagai tertaduh. Di AsiaTenggara, kasus bom Bali juga mengidentifikasi adanya jaringan al-Qaedayang kemudian dikenal dengan nama Jama'ah Islamiyah. Banyak teori yangdikemukakan oleh ilmuwan-ilmuwan di berbagai belahan dunia tentangfenomena radikalisme Islam ini. Di antara teori tersebut mengatakanbahwa radikalisme agama yang terjadi di berbagai belahan duniamerupakan resistensi agama terhadap lsu modernisasi dunia. Di AsiaTenggara, munculnya radikalisme Islam lebib dipicu oleh sikap sikappe
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Arifin, Zainal, and Lailatu Rohmah. "THE CONCEPT OF LEADERSHIP OF THE TRANSNATIONAL ISLAMIC IDEOLOGY PERSPECTIVE AND RESPONSES TO DEMOCRACY PRACTICES IN INDONESIA." AKADEMIKA: Jurnal Pemikiran Islam 24, no. 1 (2019): 213. http://dx.doi.org/10.32332/akademika.v24i1.1474.

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This research analyses the concept of leadership within transnational Islam tradition in Indonesia and their response towards democracy, particularly within three largest transnational organizations of Jama’ah Tabligh, Jama’ah Tarbiyah, and Hizbut Tahrir Indonesia (HTI). Based on an extensive literature study and in depth interviews, this research found that: first, leadership concept in the tradition of (1) Jamaah Tabligh is called “Amir” which is appointed through a dialogue (musyawarah). The Amir is responsible to preach ‘the da’wah ‘ala> Minhaj an-Nubuwwah (proselytizing Islam using Pro
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Murdiana, Elfa, and Titut Sudiono. "SELF-AWARENESS MOVEMENT: DERADICALIZATION OF STUDENTS' RELIGION UNDERSTANDING IN LAMPUNG PROVINCE." AKADEMIKA: Jurnal Pemikiran Islam 24, no. 2 (2020): 411. http://dx.doi.org/10.32332/akademika.v24i2.1820.

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 This research analyses the concept of leadership within transnational Islam tradition in Indonesia and their response towards democracy, particularly within three largest transnational organizations of Jama’ah Tabligh, Jama’ah Tarbiyah, and Hizbut Tahrir Indonesia (HTI). Based on an extensive literature study and in depth interviews, this research found that: first, leadership concept in the tradition of (1) Jamaah Tabligh is called “Amir” which is appointed through a dialogue (musyawarah). The Amir is responsible to preach ‘the da’wah ‘ala> Minhaj an-Nubuwwah (proselytizing
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Aqil, Muhammad. "Konflik Kepemimpinan Jamaah Tabligh Di Kota Padang, Sumatera Barat." Indonesian Journal of Religion and Society 2, no. 1 (2020): 32–44. http://dx.doi.org/10.36256/ijrs.v2i1.85.

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n da’wah, the Jama'at Tabligh offers a more friendly and polite format of Islam, because in their da'wah they have the principle of ikram al-muslim or glorifying fellow Muslims. In addition they are also known as organizations that avoid the problem of khilafiyah. However, the stigma is violated because they internal conflicts. This study aims to examine the internal conflicts of Tablighi Jamaat. This study focuses on looking the background and the dynamic of conflict that occur in the internal of Jamaah Tabligh. This study uses qualitative methods and conflict triangle theory developed by Joh
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Rosyidi, Imron, and Encep Dulwahab. "Komunikasi Nonverbal Jamaah Tabligh." Communicatus: Jurnal Ilmu komunikasi 1, no. 2 (2019): 71–88. http://dx.doi.org/10.15575/cjik.v1i2.5023.

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One organization that is fast and has a large number of worshipers is the Tabligh worshipers. Tabligh congregation when communicating not only verbally, but also nonverbally is a characteristic and identity, both in the form of clothes, caps, beards and perfumes. It also includes ways to eat and shake hands that have their own characteristics and are different from other worshipers. This study uses a qualitative approach to the phenomenology tradition, and this study aims to find out how the Jama'at Tabligh nonverbal communication. The results of this study indicate that Jamaat Tabligh nonverb
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Lutful, Rifat Binte. "The Dynamics of Islamic Radicalization in Bangladesh: Confronting the Crisis." Religions 14, no. 10 (2023): 1244. http://dx.doi.org/10.3390/rel14101244.

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This article examines the implications of banning Bangladesh’s largest Islamist party, Bangladesh Jamaat-e-Islami, from running in elections and the effect of the Bangladesh government’s co-optation of the radical Islamic group Hefazat-e-Islam. The article contends that more Islamic radicalization occurs as the opportunity for moderate Islamist parties decreases. Using a variety of qualitative methods, the article finds that banning Bangladesh Jamaat-e-Islami led to a rise in perceptions of the Bangladesh government as anti-Islamic. To counter that sentiment, the Awami League (AL) government c
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Rahman, Bambang Arif. "Debating shura and democracy among British Muslim organizations." Indonesian Journal of Islam and Muslim Societies 1, no. 2 (2011): 229. http://dx.doi.org/10.18326/ijims.v1i2.229-252.

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<p>Shura as the system of representation of the Muslim’s voice in, typically, the<br />Islamic state is often confronted with the West representation system namely<br />Democracy. Some Islamic scholars believe that Shura is still the best system for<br />Muslims to vote for their need in the state. However, as Islam is not a monolithic<br />doctrine, some other Muslim groups have another alternative view to represent<br />their political opinion to the state by, surprisingly, practicing democracy. In brief,<br />Shura is still placed God instructions a
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HS, Muhammad Alwi, Iin Parninsih, and M. Riyan Hidayat. "The Dakwah Movement of Kiai Muda in Eastern Indonesia: Study of Islamic Application and Islamization Models of As’adiyah." Dialog 44, no. 2 (2021): 139–51. http://dx.doi.org/10.47655/dialog.v44i2.491.

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This article discusses the roles of kiai muda in offering the model of typical As'adiyah Islamic Boarding School and disseminating Islam to the Eastern part of Indonesia. Kiai muda are the descendants of ulama graduating from Ma'had Aly at Pesantren As'adiyah. The study aims to answer some fundamental queations as to what As'adiyah Islamic model and the process of Islamization conducted by kiai muda from As'adiyah. The results show that As'adiyah grounds itself on Ahlu Sunna wal Jama'ah school of thoughts that is brought by Imam Nawawi and other the proponents of Shafi'I school of thought. The
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Turmudi, Hamzah. "Perspektif Interaksionisme Simbolik tentang Ijtihad siyasi sebagai akar komunikasi politik Organisasi Persatuan Islam." Communicatus: Jurnal Ilmu komunikasi 4, no. 1 (2020): 105–30. http://dx.doi.org/10.15575/cjik.v4i1.8791.

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Islamic unity (Persatuan Islam) as an organization of Islamic society is seen as having its patterns and models of political communication that cannot be separated from the doctrine of understanding Islamic teachings with a vision of returning to the Qur'an and Sunnah. In some political momentum, Islamic Unity has the characteristics and mechanisms of political aspiration and participation as an effort to internalize fiqhiyyah puritanism. This refers to the nidzam jamiyyah (organizational rules) that have been agreed upon by the members of the Islamic Unity from the level of the Central Leader
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Rasyid, Abdur. "RADIKALISASI DAN MODERASI : STUDI GERAKAN ISLAM MAINSTREM JAMA’AH ISLAMIYAH DAN NAHDATUL ULAMA DI INDONESIA." Tamaddun: Jurnal Kebudayaan dan Sastra Islam 18, no. 1 (2018): 104–18. http://dx.doi.org/10.19109/tamaddun.v18i1.2321.

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This paper will parse and explain the moderation movement initiated and mobilized by the Islamic organization Nahdhatul Ulama and radical movements conducted by Jama'ah Islamiyah. The focus of this paper will look at the Islamic philosophy and vision (NU and JI) on religious and political relations. This research uses qualitative method with descriptive analysis, that is data used in research and supported by theme-related literatures. The NU moderation movement is a manifestation of ideology formed in many spaces, one of the most important being culture. Contextualization and internalization
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Books on the topic "Islam Jamaʻah (Organization)"

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Siradj, Said Aqiel. Ahlussunnah wal jamaah: Sebuah kritik historis. Pustaka Cendekiamuda, 2008.

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Siradj, Said Aqiel. Ahlussunnah wal jamaah: Sebuah kritik historis. Pustaka Cendekiamuda, 2008.

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Kristeva, Nur Sayyid Santoso. Sejarah teologi Islam dan akar pemikiran Ahlussunah wal Jama'ah. Pustaka Pelajar, 2014.

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Anshori, Ahmad Yani. Untuk negara Islam Indonesia: Perjuangan Darul Islam dan al-Jama'ah al-Islamiyah. Siyasat Press, 2008.

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Anshori, Ahmad Yani. Untuk negara Islam Indonesia: Perjuangan Darul Islam dan al-Jama'ah al-Islamiyah. Edited by Yusuf Edy and Zarkasyi Fuad. Siyasat Press, 2008.

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Anshori, Ahmad Yani. Untuk negara Islam Indonesia: Perjuangan Darul Islam dan al-Jama'ah al-Islamiyah. Edited by Yusuf Edy and Zarkasyi Fuad. Siyasat Press, 2008.

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Indonesia) Institute for Policy Analysis of Conflict (Jakarta. Extremists in Bandung: Darul Islam to ISIS-and back again? Institute for Policy Analysis of Conflict, 2018.

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Mahendra, Yusril Ihza. Modernisme dan fundamentalisme dalam politik Islam: Perbandingan Partai Masyumi (Indonesia) dan Partai Jama'at-i-Islami (Pakistan). Paramadina, 1999.

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Abdullah, Abdul Rahman Haji. Gerakan Islam tradisional di Malaysia: Sejarah dan pemikiran : Jamat Tabligh & Darul Arqum. Penerbitan Kintan, 1992.

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Abdullah, Abdul Rahman Haji. Gerakan Islam tradisional di Malaysia: Sejarah pemikiran Jama'at Tabligh dan Darul Arqam. Karisma Publications, 2007.

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Book chapters on the topic "Islam Jamaʻah (Organization)"

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Esposito, John L., and John O. Voll. "Khurshld Ahmad: Muslim Activist-Economist." In Makers of Contemporary Lslam. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195141276.003.0003.

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Abstract The Islamic resurgence has put Islam in the headlines and drawn a great deal of scholarly as well as media coverage. While one man, the Ayatollah Khomeini, has come to be equated with the resurgence of Islam in the popular mind and imagination, in fact the reassertion of Islam in Muslim life is a broad-based, complex, multifaceted phenomenon that has embraced Muslim societies from Sudan to Sumatra. Its leaders and organizations are as varied as its manifestations. Contemporary Islamic revivalism has included a greater emphasis on religious identity and values in private and public lif
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Kersten, Carool. "Islam and nation-building." In A History of Islam in Indonesia. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9780748681839.003.0004.

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Indonesia is home to the largest Muslim mass organizations in the world, which not only predate, but whose tens of millions of adherents also put more well-known movements such as the Egyptian Muslim Brotherhood and Pakistans Jamaat-e Islami in the shadow. Opting for less confrontational modes of emancipation of Indonesia’s Muslim population, the Islamic modernist Muhammadiyah (1912), the puritan reformist Persatuan Islam (1923), and traditionalist Nahdlatul Ulama (NU, 1926) all focused on Islamic education. Only the Sarekat Islam (1911) had a political agenda from the beginning, When opportun
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Ranjha, Tehmina Aslam. "Jamaat-e-Islami." In The Rule is for None but Allah. Oxford University Press, 2023. http://dx.doi.org/10.1093/oso/9780197690390.003.0014.

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Abstract In Chapter 13, Tehmina Aslam Ranjha looks at Jamaat-e-Islami (JI), one of the main religious parties actively involved in Pakistani national politics today, established by Maulana Sayyid Maududi in 1941. Examining their social welfare activism through interviews, Ranjha highlights how JI’s rationale for social welfare work is driven by four themes: as a religious duty; as a mode of engaging the public; as a method to influence ideology of the public; and as part of a political strategy. This chapter explores how JI adopted social welfare provisions as an organizational effort to secur
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Trimingham, J. Spencer. "The Organization of the Orders." In The Sufi Orders in Islam. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195120585.003.0006.

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Abstract The first stage of Sufi organization was the circle of pupils and adepts around a master. In Khurasan the location of such a group was a centre called a khanaqah. This was not a building designed specially for the purpose but simply a dwelling taken over to house a shaikh and his dervishes. Such a centre was still a circle even though it occupied a building in which rooms were set aside for assembly (jama’at-or samii’at-khana) and for prayer (m allii), and frequently the whole circle went on tour for a year or longer. Many such centres are recorded in the eleventh century in the life
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Esposito, John L., and John O. Voll. "Pakistan." In Islam and Democracy. Oxford University PressNew York, NY, 1996. http://dx.doi.org/10.1093/oso/9780195102963.003.0006.

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Abstract Since Pakistan’s creation as a Muslim homeland in 1947 and its designation in its first constitution in 1956 as an Islamic Republic, religion, identity, and democracy have been intertwined and manipulated. Military and non-military governments, religious and secular political parties, and movements with competing agendas and interests have appealed to Islam in order to enhance their legitimacy and to support a variety of political, economic, and class interests. Islam has been adopted in diverse ways to legitimate both government and opposition movements and to rationalize a range of
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Green, Nile. "3. Defending Islam from the secular world order." In Global Islam: A Very Short Introduction. Oxford University Press, 2020. http://dx.doi.org/10.1093/actrade/9780190917234.003.0004.

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Following the collapse of the Ottoman Empire, new hubs emerged in Egypt, Pakistan, and Saudi Arabia. “Defending Islam from the Secular World Order” compares the different approaches of these regions to protecting Islam during a period of worldwide secularism. Movements such as the Muslim Brotherhood and Tablighi Jamaat (Preaching Society) propagated activism and evangelism and, in some cases, the political idea of an Islamic state. Sufis had no equivalent organizations. International congresses and organizations promoted a combination of Salafi principles with the Wahhabism of Saudi Arabia. Th
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Biberman, Yelena. "Saving the House of Islam." In Gambling with Violence. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190929961.003.0003.

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This chapter describes the alliances between the Pakistani state and nonstate actors during the 1971 counterinsurgency campaign in the country’s eastern wing. The Pakistani army enlisted the help of nonstate allies to tilt the local balance of power in its favor, but only when it was able to satisfy their varied interests. Thousands of Razakars (civilian “volunteers”) joined the counterinsurgency because of the patronage and protection the state was able to offer once it regained some footing in the region. The activists, notably the members of the Jamaat-e-Islami’s youth wing comprising the a
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Balci, Bayram. "South Asia’s Influence on the Revival of Islam in Central Asia." In Islam in Central Asia and the Caucasus Since the Fall of the Soviet Union, translated by Gregory Elliott. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190917272.003.0006.

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Several centuries old, the relationships between contemporary Central Asia and South Asia—mainly the Indian subcontinent—have been consolidated through the Moghul dynasty, founded by Central Asian conquerors. After a long period of non-relations between the two regions, the collapse of the Soviet Union permitted new Islamic exchanges between Central Asia and India, Pakistan and Bangladesh. This new Islamic link is mainly the work of a very influential and transnational organization, called Jama’at al Tabligh. Its members work for the diffusion of faith and piety in their country, promoting an
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Poston, Larry. "Hasan al-Bannā‘ and Abul A‘lā Mawdūdī Pioneers of Modern Islamic Pietism." In Islamic Da‘wah in the West. Oxford University PressNew York, NY, 1992. http://dx.doi.org/10.1093/oso/9780195072273.003.0005.

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Abstract The offensive-activist Muslims resident in North America have not developed their missiological orientation in a vacuum. The majority of them adopted an internal-personal methodology traceable to two movements in the Muslim world which, despite the fact that they originated and evolved in different countries, display notable similarities in matters of ideology and praxis. The first of these movements was institutionalized in the organization known as al-Ikhwan al-Muslimun (the Muslim Brothers) and was founded by the Egyptian Hasan al-Banna’ (1906-1949). The second movement took form i
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Sanyal, Usha. "Al-Huda’s Intellectual Foundations." In Scholars of Faith. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190120801.003.0008.

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Chapter 7 explores the intellectual foundations of Farhat Hashmi and Idrees Zubair. Zubair was raised in a family with Ahl-i Hadith affiliations, while Hashmi’s father had ties with the Jama‘at-i Islami. However, Hashmi gradually became an Ahl-i Hadith follower as well. What distinguishes the Ahl-i Hadith from other South Asian Sunni maslaks? I trace its history from the nineteenth century to the present. Following the educational trajectories of Farhat Hashmi and Idrees Zubair, I look closely at their PhD research in Glasgow, Scotland, on aspects of hadith transmission as students of Islamic
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