To see the other types of publications on this topic, follow the link: Islamic believer.
Journal articles on the topic 'Islamic believer'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Islamic believer.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Leaman, Oliver. "Philosophy vs. Mysticism: an Islamic Controversy." Royal Institute of Philosophy Supplement 32 (March 1992): 177–87. http://dx.doi.org/10.1017/s1358246100005725.
Full textAbstract:
Islamic philosophy makes a sharp distinction between different categories of believers. Some, and indeed most, believers follow Islam in an unquestioning and natural manner. They adhere to the legal requirements of the religion, carry out the basic rules concerning worship, pilgrimage, charity and so on, and generally behave as orthodox and devout Muslims. Some are more devout than others, and some occasionally behave in ways reprehensible to the teachings of Islam, but on the whole for the ordinary believer Islam presents no serious theoretical problems. There may well be practical problems in reconciling what they wish to do with what Islam instructs them to do, but this for most people is not something which leads them to question their faith as such. It merely leads them to wonder how to reconcile in a practical way the rival demands of religion and their personal wishes.
2
Akhyar, Yundri, and Wilaela Wilaela. "THE PERSONALITY OF ‘IBADURRAHMAN IN QUR’AN (Character Education Construction in Building Civilization)." Jurnal Ushuluddin 26, no. 2 (December 13, 2018): 154. http://dx.doi.org/10.24014/jush.v26i2.4899.
Full textAbstract:
Education should lead to creating human beings who believe in the Divine. Here, their personality in the characteristics of ‘Ibadurrahman is to become true believers, as mentioned in the Holy Qur’an. Such characteristics as the faithful servants of God are necessarily taught in Islamic education. The word ‘Ibadurrahman as stated in the Qur’an (Surah al-Furqan, verse 63-77) is indeed the core of character education. This article describes what and how the character of ‘Ibadurrahman works and how it constructs the objectives of Islamic education. Methodically, this article is a library research considering the data examined and analyzed are based on library references. The result shows the Holy Qur’an has set an example of human personality, a true believer who owns the character of ‘Ibadurrahman, the loving servant of God. To this end, the millennial character education must refer to constructing the personality of ‘Ibadurrahman to build civilization
3
Chowdury, Saeyd Rashed Hasan, Prof Dr Md Shamsul Alam, Prof Dr Abu Jamal Md Qutubul Islam Numani, and Prof Dr Vahit Göktaş. "COVID-19 Pandemic: An Islamic Analysis." CenRaPS Journal of Social Sciences 3, no. 1 (September 13, 2021): 9–28. http://dx.doi.org/10.46291/cenraps.v3i1.57.
Full textAbstract:
The study's purpose is to analyse the prevention of the Covid-19 Pandemic in the light of the Holy-Qur'an and Prophet Muhammad (Pbuh)’s Sunnah. Just as a Pandemic, disaster, or calamity in the world has some external causes, it also has some internal and subtle reasons. Islam considers the plague as a punishment in a natural and broad sense; simultaneously, Islam believes this epidemic to be a test and a warning for the believer. Besides, Islam thinks that dangers and calamities happen according to Almighty Allah's judgment. Islam always gives the idea of a healthy-capable human group. There are 'Kitabut Tib' or medical chapters in almost all Hadith texts regarding the importance of health and treatment. The golden branch of Islam was the development of a particular scripture called the Prophet in Tibet. If there is a Pandemic in a specific area, Islam prescribes quarantine and lockdown. Modern medical systems embraced this warning fourteen hundred years ago as the only way out. In this context, Muhammad (pbuh) said people would not enter the area affected by the pandemic. Besides, people will not go out of where the epidemic has spread [1]. The damage caused by the outbreak could have been drastically reduced if the hadith teachings had been implemented at this critical time in the Coronavirus's presence. To survive the Coronavirus, the World Health Organization (WHO) always says to stay clean. Islamic law orders a Muslim who believes that he is immaculate at every stage of his life. The Prophet Muhammad (pbuh) said: Cleanliness is a part of faith [2]. There are various dispositions of the Shari'a that have been prescribed as a means of attaining holiness. According to medical science's advice, Islam advises taking treatment and taking precautionary measures in a Pandemic of any disease.
4
Hasbullah, Hasbullah, Muntasir Muntasir, Saiful Bahri, Riska Zahara, and Zulfia Zulfia. "Messages Communication in the Al-Qur’an (Study of Messages in the Al-Qur'an for Believers)." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, no. 4 (November 6, 2019): 125–31. http://dx.doi.org/10.33258/birci.v2i4.569.
Full textAbstract:
Not all of the verses in the Al-Quran that are historical and normative can be understood only textually, because many of the verses in the Al-Quran still have broad (universal) meanings and need to be interpreted deeper, so that a law or wisdom that can be understood and practiced by all humans in general and Muslims in particular. From the peel of this verse several conclusions can be drawn, including namely; Al-Quran is the source of Islamic communication. Because all the elements of Islamic communication are contained in the Al-Quran, among these elements are misage or message. There are so many terms in the Al-Quran that relate to misage of communication. Among them as contained in Surat At-Tahrim verse 6; where the message of Islamic communication in the verse is, Allah reminds the believers to protect themselves, their families from the fires of hell. In addition, the message of Islamic communication contained in Surat Al-Baqarah verse 208; the Al-Quran orders every believer to practice the teachings of Islam perfectly. In other words, Muslims must apply Islamic law in every aspect of their lives.
5
Guerrero, Jefferson Garcia. "Nurses’ Care Approach (NCAp): Connecting Differences to Islamic Believer Patients in the Arab World." Open Journal of Nursing 09, no. 03 (2019): 221–30. http://dx.doi.org/10.4236/ojn.2019.93022.
Full text
6
Hasmad, Nurjannah. "Reviewing The Literature on Multiple Themes of Islamic Attire Practice Among Muslim Women." Journal of Fatwa Management and Research 24, no. 1 (April 4, 2021): 78–93. http://dx.doi.org/10.33102/jfatwa.vol24no1.314.
Full textAbstract:
Islam calls upon its men and women believer to preserve their chastity, in which one of the ways to achieve it is through proper clothing that covers their aurah. Various Quranic verses and prophetic traditions provide guidelines about how one should cover their aurah. Nevertheless, Islam does not specify the type of clothing to be worn, affirming that that any clothes are permissible, as long as it follows the guidelines of aurah covering. Even though it is undisputable that it is a religious commandment in Islam for its believer to dress in a manner that their aurah is not revealed, the fact is that nowadays, many other themes other than religion are layering Islamic attire practice among Muslim women whether it is hijab, jibab, abaya, or any other Islamic apparel. This article aims to review literatures related to the practice of Islamic attire among Muslim women within the last 10 years, focusing on the themes accompanying it among Muslim women around the world. Official-based and academic-content literatures related to Muslim women attire from 2010 until 2020 are selected and analysed to discover the themes involved in the practice of Islamic attire among Muslim women. This article found several important themes behind the practice of Islamic attire among Muslim women, namely religion, culture, society, family, fashion and media. The finding in this article may be useful for academics and researchers to further undertake the topic of Muslim women attire, as well as to fill the gaps on aspects yet to be studied on the topic of Muslim women attire.
7
De La Puente, Cristina. "The Prayer Upon the Prophet Muhammad (Tasliya): a Manifestation of Islamic Religiosity." Medieval Encounters 5, no. 1 (1999): 121–29. http://dx.doi.org/10.1163/157006799x00303.
Full textAbstract:
AbstractThis article is a study of the supererogatory prayer called tasliya, uttered by the believer after the name of the Prophet and summarized in the expression salla allāh alay-hi wa-sallam. The topic is addressed from different perspectives: the meaning of the prayer upon the prophet; the various aims of the tasliya; and, finally, its significance for the traditionists. The recitation of the tasliya is linked with the evolution of Muslim veneration of the prophet. This practice must be considered a manifestation of Islamic religiosity and not only a religious characteristic of Sufi circles.
8
Fidiyawati, Alifa, and Ulya Ulya. "KERUKUNAN BERAGAMA PERSPEKTIF PARA PEMUKA AGAMA DAN KEPERCAYAAN DI KARANGROWO KUDUS." Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) 5, no. 2 (December 23, 2019): 173–86. http://dx.doi.org/10.18784/smart.v5i2.842.
Full textAbstract:
Religious diversity in plural society tends to have the potential for conflict over the differences they have. In several regions in Indonesia there have been also conflicts due to the diverse religions and beliefs. But in Karangrowo, Undaan-Kudus, people live in harmony. This article discusses the concept of harmony according to religious leaders (Muslim clerics/kyai & priests) and teachers of faith believers ‘Sedulur Sikep’ in Karangrowo, Undaan Kudus and its implementation. This study is a field research with a qualitative approach and data were collected from religious leaders, faith believer teachers and elements of village government through interviews, observation, and documentation. The results of the study found that religious leaders (Muslim clerics & priests) and faith believer teachers ‘Sedulur Sikep’ in Karangrowo Village serve as interpreters of religious teachings about harmony and make it easier to be understood by people. Muslim clerics emphasize the Islamic universal values of mercy (rahmah) and brotherhood (ukhuwah). Christian priests assert in the love of Jesus which must be spread to all people. While for the ‘Sedulur Sikep’ teachers, they stress on the attitudes in life such as living in fresh and healthy life (seger waras), peace and harmony (guyub rukun), and doing good in day and night (nglakoni apik sak rinane sak wengine). The teachings of those religious leaders are implemented by both religious communities and faith believers followers in behavior and religious and social activities.
9
Goldberg, Harvey E. "Josef W. Meri. The Cult of Saints Among Muslims and Jews in Medieval Syria. Oxford: Oxford University Press, 2002. viii, 327 pp." AJS Review 28, no. 2 (November 2004): 360–61. http://dx.doi.org/10.1017/s0364009404250218.
Full textAbstract:
This book discusses cults surrounding sainted figures in Islam, and secondarily in Judaism, from many points of view. It urges researchers to go beyond “the traditional methods of interpreting Jewish and Islamic texts,” and to probe the “human dimension of spirituality.” It maintains that studying the practices, beliefs, and idiosyncratic deeds directed to sainted personages—both alive and dead—allows us to explore spiritual paths along which we meet the poor as well as the powerful, and both the theologian and the unschooled believer.
10
Ben-Sasson, Hillel. "Representation and Presence: Divine Names in Judaism and Islam." Harvard Theological Review 114, no. 2 (April 2021): 219–40. http://dx.doi.org/10.1017/s0017816021000158.
Full textAbstract:
AbstractDivine names are linguistic objects that underlie the grammar of religious language. They serve as both representations and presentations of the divine. As representations, divine names carry information pertaining to God’s nature or actions, and his unique will, in a manner that adequately represents him. As presentations, divine names are believed to somehow effect divine presence in proximity to the believer, opening a path of direct connection to God. This paper seeks to analyze the interaction between presentation and representation concerning divine names in major trends within Judaism and Islam, from the Hebrew Bible and the Qur’an to medieval theological debates. It aims to demonstrate how central currents within both traditions shaped the intricate relation between divine presentation and representation through the prism of divine names. Whereas positions in philosophy of language focus on either the representational or the presentational functions of proper names, Jewish and Islamic theologies suggest ways to combine the two functions with regard to divine names.
11
Yusuf, Moh. "Prinsip Ikrâm al-Muslim Gerakan Dakwah Jamaah Tabligh dalam Membangun Masyarakat Religius di Temboro Magetan." ISLAMICA: Jurnal Studi Keislaman 10, no. 2 (March 29, 2017): 299. http://dx.doi.org/10.15642/islamica.2016.10.2.299-324.
Full textAbstract:
This article explores the Da‘wah Movement of Jamaah Tabligh in building religious community in Temboro Magetan. One one of the main teachings is the principle of ikrâm al-Muslim (honoring and respecting every Muslim). The principle makes the missionary movement acceptable to the Muslim community widely. This principle is really important for the creation of the unity of the Muslims in the name of ukhuwwah Islâmîyah (Islamic brotherhood). This principle prohibits a believer to guestion the religious stream, political choice, position, and social status and background of the individual community of individual Muslims. The principle eventually enables the tabligh community to adapt to different environments and preaching fileds in building religious community. Initially, people did not respond the tabligh mission in Temboro, but it did not dampen the spirit of tablighis to preach. They remain persistent and patient in fighting for the truth of Islam. Their goal is to liven the passion of high religiosity.
12
Karman, Karman. "Subversi Terhadap Pemerintah Indonesia Dalam Diskursus Demokrasi." Jurnal Penelitian Komunikasi 19, no. 1 (July 29, 2016): 1–14. http://dx.doi.org/10.20422/jpk.v19i1.57.
Full textAbstract:
Democratization in developing countries gets a challenge from Islamic fundamentalists. ICT provides an important opportunity for the rise of subversion against a democratic government. This article deals with construction of fundamentalists of Islamic groups in Indonesia towards democracy via the Internet. The goal of this study is to know their construction in the discourse of democracy. This research was using the method of discourse analysis with the model introduced by Leeuwen (2008). This research shows that the fundamentalists construct democracy on the basis of theology arguments (i.e.: democracy is a kufr system, idolatry, forbidden, and Islam-based invalid system) and bad effects of democracy. Democracy is a colonization tool of Western countries. It creates accompliceship between the rich and the powerful. Fundamentalists regard democracy as a “religion”. The Indonesian government is represented as “kafir (non-believer)/murtad(apostate)”, “colonialist’s accomplice”, “pharaoh”. Fundamentalist’s internet use becomes a challenge for the government with the subversion discourse emergence.
13
Tohidi, Nayereh. "ZIBA MIR-HOSSEINI, Islam and Gender: The Religious Debate in Contemporary Iran (Princeton, N.J.: Princeton University Press, 1999). Pp. 329." International Journal of Middle East Studies 34, no. 1 (February 2002): 170–71. http://dx.doi.org/10.1017/s0020743802401067.
Full textAbstract:
This book is unique in several ways. It is the product of unprecedented research collaboration between a Muslim feminist female anthropologist (Ziba Mir-Hosseini), based and educated in the West, and a Muslim feminist male cleric (Hujjat al-Islam Sayyid Muhsin Sa[ayin]id Zadih), based and educated in Islamic seminaries in Iran. For the first time, the Qom seminary (Hawzih)—the center of religious and political power of Shi[ayin]i clerics—opened its doors to a feminist female scholar, letting her engage in a face-to-face encounter on gender issues with several prominent Islamic ulema (clerical scholars). Much of the book is a transcription of dialogues between Mir-Hosseini and eminent clerics in the Iranian religious seminaries in the city of Qom. The central concern of these dialogues is the way religious knowledge is produced in Shi[ayin]i Islam and the complex relationship among the believer, religious authority, and political action.
14
Lubs’ka, M. V. "The phenomenon of Muslim law in modern religious-legal systems." Ukrainian Religious Studies, no. 31-32 (November 9, 2004): 59–69. http://dx.doi.org/10.32420/2004.31-32.1527.
Full textAbstract:
Islam is not only a religious system that boils down to dogma and worship, but is a set of principles and norms that underpin the organization and activities of the authorities and regulate the behavior of Muslims. The status of a Muslim consists of two interconnected components: his rights and responsibilities as a believer and as a subject of civil relations. A special and main feature of Muslim law, as a part of Islam, is the interaction of religious and secular, rational and irrational, spiritual and material, mainly as a system of legal norms, which is an important element of the Islamic way of life.
15
Fadhilah, Yunan, and Irham Zaki. "Implementasi Peran Koperasi dalam Pemberdayaan dan Kemandirian Pondok (Studi Kasus pada Pondok Pesantren Mukmin Mandiri Sidoarjo)." Jurnal Ekonomi Syariah Teori dan Terapan 6, no. 2 (January 22, 2020): 305. http://dx.doi.org/10.20473/vol6iss20192pp305-318.
Full textAbstract:
The purpose of the study was to find out the title role of Pesantren believer Cooperative Mandiri Sidoarjo towards economic empowerment and independence employee boarding schools. The research method used is a descriptive qualitative approach to the case study method. Data collection was carried out by interviews and direct observation to informants, namely those in charge of pesantren, cooperative and cooperative employees (santri). And secondary data collection comes from journals, text books and other literature. The result of this study is the Mukmin Mandiri Pesantren Cooperative plays a major role in enhancing the empowerment of cooperative employees (santri) and playing an optimal role in supporting the independence of the cottage. The economic empowerment of pesantren employees conducted by the Mukmin Mandiri Pesantren Cooperative is by making the Cooperative a work field, a place to apply knowledge and a place to increase income. As for the independence of the cottage, that is to become the main source of funding for Islamic boarding schools in carrying out operations and the sustainability of Islamic boarding schools. Going forward, the Cooperative will further optimize the empowerment of union employees (santri) to print better students in the field of entrepreneurship and religion.Keywords: Cooperative Boarding School, Economic Empowerment, Independence of Islamic Boarding Schools
16
Irawan, Irawan. "Revisiting Interreligious Relationship and Minority Groups in Indonesia." Edugama: Jurnal Kependidikan dan Sosial Keagamaan 4, no. 1 (July 31, 2018): 1–16. http://dx.doi.org/10.32923/edugama.v4i1.640.
Full textAbstract:
Indonesia is a democratic country. Every believer is free to worship according to their beliefs. But in fact, it is still found disharmonious relationship and violence acts between Islamic minority groups or other minority adherents and Islamic majority groups. Based on Setara Institute, there are still 201 violations (2017) and 208 (2016) in this country. Then, bom terrors to minorities groups still happen (On May 13, 2018 in Surabaya). This article aims to describe the meaning of interreligious relationship, the portrait of interreligious relationship in Indonesia, and how to foster tolerance and defend minority groups in the context of Indonesian Islam. This article is analyzed by using “the theory of interreligious relationship perspective”. This paper concluded that: the first, to avoid religious conflict and violent acts, everyone must return to the motto Bhinneka Tunggal Ika (Unity in Diversity). The second, Islamic minority groups or minority religious adherents are not allowed to be oppressed by any other groups because of different belief. The violent acts are contrary to the 1945 Constitution and Pancasila. Everyone has right to live in the Unitary State of the Republic of Indonesia (NKRI). The third, imams, ulamas, and religious leaders can function to be deterrent in religion conflict and violent acts by doing dialogue or win-win solution while referring to Islamic traditions. This study is hoped to be researched and explored more comprehensive in the future in order harmonious religious life in Indonesia will be better.
17
أسماء بنت داود بن أحمد العلواني, أسماء بنت داود بن أحمد العلواني. "The Effects of Surrendering to The Islamic Texet, in The Integrity of Belief." journal of King Abdulaziz University Arts And Humanities 28, no. 13 (May 1, 2020): 1–45. http://dx.doi.org/10.4197/art.28-13.1.
Full textAbstract:
Praise be to Allah, and may blessings and peace be upon his Messenger The book of Allah and the Sunnah of his prophet are the two main source of the Islamic creed. That is why the submission to them is very important in Islam and had been confirmed by their texts and called for in more than one place, hence the importance of the subject of the research, as well as the following reasons: Greatest importance of the integrity of the faith to survive in this world and the hereafter. That many matters of islamic creed are unseen, and there must be a solid evidence for faith in them. The guidance and the way to it is an objective for every believer to win the approval of Allah and to enter his paradise, and that the majority of delusion of those who have gone astray in matters of belief is due to the non-surrender of the Islamic texts. What happens from time to time in some Islamic societies, outright calls aim to rebel against the Islamic texts. This research includes in an introduction in it a statement of terms for the title of the topic. Then the first chapter: Which Include the referee to the submission for the Islamic texts, and texts evidence for that. Then the second chapter: Which include the results of surrender to the legal texts in the integrity of belief, and in it talk about what results from surrender of moderation of human belief and rightness, and the validity of his faith, and his mediation in the section of belief between the dear and the dural, his safety and his escape from delusion and transgressing the limits of Allah.
18
Stillman, Yedida K., and Nancy Micklewright. "Costume in the Middle East." Middle East Studies Association Bulletin 26, no. 1 (July 1992): 13–38. http://dx.doi.org/10.1017/s0026318400025025.
Full textAbstract:
Clothing constitutes a cultural statement. It is a manifestation of culture, no less than art, architecture, literature, and music. Like all cultural phenomena, it communicates a great deal of information both on the physical and symbolic level about the society in which it is found. Fashions, or modes of dress, reflect not only the æsthetics of a particular society (what might be called the “adornment factor”), but also its social mores and values (the “modesty/immodesty factor,” or “reveal/conceal factor”). Furthermore, dress is often a clear economic indicator. The fabric, quality of cut, and ornamentation of a garment are commonly badges of socioeconomic status. More subtly and often symbolically, clothing reflects religious and political norms. In Islamic society, clothing has historically been intimately connected with notions of purity and impurity (tahāra and najas), ritual behavior (sunna), and the differentiation of the believer from the unbeliever (ghiyār), as well as the separation of the genders (hijāb). Thus, within Islamic society clothing constitutes a cultural complex, or what Roland Barthes has dubbed a “vestimentary system.” (Barthes 1957).
19
Karishma W, Yogiswara, and Tika Widiastuti. "Etika Bisnis Islam Dalam Pengelolaan Bisnis di Pesantren Mukmin Mandiri." Jurnal Ekonomi Syariah Teori dan Terapan 4, no. 6 (December 15, 2017): 464. http://dx.doi.org/10.20473/vol4iss20176pp464-477.
Full textAbstract:
This research is aimed to determine the Islamic Business Ethics in business management at Pesantren Mukmin Mandiri Sidoarjo. Pesantren Mukmin Mandiri is one of pesantren based on agrobusiness and agro-industry which graduates entrepreneurs every year. This research used the qualitative research method and case study as the strategy. Data collection was done by interviewing and observing the research object directly. The qualitative explanatory was used as the technique of analysis by explaining the results of the interviews and of the direct observations.The results of The analysis showed that the business ethics of Islam are in some way and going well in business management in schools independent believer, it can be seen from the implementation of restrictions on the business that is concerned with the students.
20
Azty, Alnida, Fitriah Fitriah, Lufita Sari Sitorus, Muhammad Sidik, Muhammad Arizki, Mohd Najmi Adlani Siregar, Nur Aisyah Siregar, Rahayu Budianti, Sodri Sodri, and Ira Suryani. "Hubungan antara Aqidah dan Akhlak dalam Islam." Journal of Education, Humaniora and Social Sciences (JEHSS) 1, no. 2 (December 30, 2018): 122–26. http://dx.doi.org/10.34007/jehss.v1i2.23.
Full textAbstract:
This article discusses the relationship between aqidah and morals in Islamic teachings. Aqidah as a belief system that contains the basic elements of belief, describes the source and nature of the existence of religion. Whereas morality as an ethical system describes the direction and purpose of religion. Morals in the view of Islam must rest on faith. Faith is not enough to only be kept in the heart, but it must be practiced in daily life in the form of good morals. Aqidah is closely related to morals, because morals are extracted from aqidah and emanation of themselves. Therefore if a person is a true believer, then his character will be right, good and straight. Vice versa, if aqidah is wrong, then the morals will be wrong.
21
Fuad, Ahmad Masfuful. "Practicing Ihsan with Tasawuf Amaliyah." Al-Albab 7, no. 1 (June 1, 2018): 131. http://dx.doi.org/10.24260/alalbab.v7i1.959.
Full textAbstract:
Moch. Djamaluddin Ahmad, Tasawuf Amaliyah, Jombang: Februari, 2018Practicing Ihsan with Tasawuf AmaliyahAs Islam is spread out by the Prophet of Muhammad (Peace be Upon Him: PbUH) for the seeks of becoming the blessing for the universe (raḥmatan lil ‘ālamīn), Islam offers three main pillars namely iman, islam, and ihsan. The first pillar of iman consisting of its principles (rukun) is the manifestation of the belief of a believer which is known as theology (akidah). The second pillar of Islam together with its five principles is the manifestation of the practice of Islamic teaching (syariat). And the third pillar of ikhsan is the essence of the practicing of the values of Allah the almighty God and the values of the worshipers as later known as hakikat.
22
Fauziah, Mira. "Janji dan Ancaman Sebagai Metode Dakwah Alquran." Jurnal Ilmiah Al-Mu'ashirah 15, no. 1 (January 1, 2018): 12. http://dx.doi.org/10.22373/jim.v15i1.5454.
Full textAbstract:
Al-Quran is a reference book of Islamic propagation. The Qur'an has its own way of conveying propaganda to man. There are several methods of da'wah submitted by the Qur'an, among them with methods of promise and threats. The terms promises and threats have been discussed by experts among the Mu'tazila with the concept of wa'ad and wa'id. In the book of al-Milal wa al-Nihal by AsySyahrastani mentions what is meant by wa'ad and wa'id according to ahlussunnah including the original Kalam Allah. Allah promises rewards for those who carry out His commands and threaten with torment for everyone who transgresses. Everyone who carries out his command is entitled to reward according to the promise of goodness and every wretched person has the right to be tortured for doing a prohibited act. It has nothing to do with reason. Meanwhile the Mu'tazila argue that wa'ad and wa'id are not = Allah's kalam at the time of the Azaan but the command and the prohibition, the promise of reward and the threat of punishment based on the new kalam. Whoever survives because he executes the command and gets the reward. Whoever loses because he violates the threat. As a result he got the punishment and all that was obtained through reason. Many examples of verses about promises and threats are spreading in the Qur'an. The expression of promises and threats in the Qur'an has distinctive features and editorials. Each of the verse's editors has the following characteristics: the verse editorial of the promise is usually characterized by: First, expressed by the sentence of condition, with the custom of the word man and the answer with the word fa. Secondly, the editorial of the appointment is also expressed with the sentence ististna (exceptions). Thirdly, the wording of the promise is expressed in the word wabasysyiri. Meanwhile, the verse about the threat usually has the following characteristics: First, expressed in the word wail. There are 27 times the word wail in the Qur'an. Second, expressed by the terms of condition. Third, expressed by the phrase wabasysyiri (convey the good news). Da'wah method through promise gives a very big influence to people who believe in Allah SWT. that is, first, the method of promise can motivate the believers to worship sincerely and multiply doing good. Second, people of faith and righteous deeds are more patient in facing the tough trials of life in the world. Third, it can show to the believer that how great grace is given by Allah SWT. to mankind. Fourth, giving awareness to the believer that if he has faith and works righteous the reward is not only obtained in the hereafter, but there is a reward given directly by Allah SWT. in a world of quiet, peaceful and well-off lives. The verse of the threat is also very influential to the person who believes in Allah SWT. Among these, first, people who believe in Allah SWT. and faith in the Day of Resurrection will be afraid of death and life after death. Therefore, he will be motivated to worship sincerely and multiply righteous deeds. Second, people who believe in Allah SWT. convinced that the threat of Allah SWT. against the person who rcommits the munk must be valid. Because the threat is something that is shown directly by Allah SWT. in this world.
23
Septiyani, Alfrida Dyah. "Pendidikan Tauhid Dalam Kisah Nabi Ibrahim." Jurnal Studia Insania 7, no. 2 (November 30, 2019): 135. http://dx.doi.org/10.18592/jsi.v7i2.3259.
Full textAbstract:
The results showed that: 1) Monotheism Education in Surat Al-An'am: 74-83 namely: 1) Monotheism Education Rubūbiyah, which is in verse 75 which explains that Allah SWT has shown signs of the greatness of Allah SWT in the sky and grounded to prophet Ibrahim as so that his soul is directed. Then the prophet Ibrahim (as) discovered the truth of the belief in a Godhead through observation and contemplation about the universe by using his fitrah, and this is following verses 76-78. 2) Education of Uluhiyah Tauhid is in verse 74, which explains that the father and the prophets of Abraham made the idols they made into gods. Moreover, verse 79, that is, the sincerity of the prophet Ibrahim as to surrender, confronts his view of Allah SWT. It does not follow his people to associate Allah by way of worshiping other than Him, such as worshiping the stars, the moon, and the idols that they made themselves.3) Implementation of Tauhid Education in Islamic Education: The faith taught by Islam to humans since childhood is critical. Because the goals of Islamic education itself are in harmony with religious goals: 1) To realize a believer who believes and is devoted to Allah SWT.2) Education in Islam seeks to develop and inculcate monotheistic education to humans as optimal as possible to be able to function as a driving force in daily practice. 3) Development and inculcation of monotheism education can be done with learning activities, namely through various institutions. 4) In the school environment, both elementary, middle, and for the development and planting of monotheism, education is carried out through multiple activities, both at the time of KBM and extracurricular. 5) Outside the school, the development and cultivation of human monotheism education start from the family environment
24
Soyal, Fikret. "Ebu Hanife’de Tekfirin Problematik Boyutu." Journal of The Near East University Faculty of Theology 6, no. 2 (December 15, 2020): 259–96. http://dx.doi.org/10.32955/neu.ilaf.2020.6.2.01.
Full textAbstract:
In the 2nd century of the Hijri calendar, when various believer groups emerged, the fact that Abu Hanifa, one of the first representatives of rational religious discourse, spoke about the subject of religious issues, means laying the foundations of the Sunni understanding of theology afterwards. Indeed, Selefîlik, Asaira and Maturidite maintained his views. During his lifetime, he drew attention with his different methodological approach to Islamic issues. The fact that Abu Hanifa is one of the prominent names in the rationale of religion and that he maintains his identity/stance in the face of ideas and opinions that can be evaluated as ‘taassup’ once again appears in the issue of “the takfir of the people of the Qiblah.” At this point, his position should be seen as standing in a rather moderate line as the name that first introduced the principle of “not declaring the people of the Qiblah,” which is a surrounding principle for believers. In the context of the debates on the Iman-Amel relationship, the examination of the issue of ‘takfir’ in the center of the ‘takfir of the people of the Qiblah’ obliges the researchers to evaluate it in a separate position. The main purpose of the article is to reveal the identity of the people of Qibla with reference to Abu Hanifa and to discuss who this refers to while focusing on the subject of “Takfir.”
25
Van Der Veer, Peter. "Playing or Praying: A Sufi Saint's Day in Surat." Journal of Asian Studies 51, no. 3 (August 1992): 545–64. http://dx.doi.org/10.2307/2057949.
Full textAbstract:
In surat, an industrial city in Gujarat, a multiplicity of meanings is attached to the cult of the Rifa'i saint by different groups of Muslims, such as the holy man (pir) and his family, his lay followers, the Rifa'i faqirs, and the Tablighis (Reform Muslims who are the main opponents of the cult), as well as by Hindus. It is argued that none of these meanings have come to dominate and entirely marginalize the others. This article will describe a local arena in which debate about Muslim ritual practice is largely an “internal” one among Muslims about such Islamic issues as the relation between God and believer and the sources of authoritative knowledge and behavior. The concept of hereditary, saintly power is paramount in shaping the Rifa'i forms of celebration or “playing” on the saint's day. In discourse about Rifa'i ritual, it is contrasted with “praying” to God.
26
Kandiri, Kandiri, Arfandi Arfandi, Moh Zamili, and Masykuri Masykuri. "Building Students’ Moral Through Uswatun Hasanah Principles: A Systematic Literature Review." Nadwa: Jurnal Pendidikan Islam 15, no. 1 (September 22, 2021): 109–28. http://dx.doi.org/10.21580/nw.2021.15.2.8179.
Full textAbstract:
School or madrasah needs to instill good attitudes in the form of speech and behavior in daily activities. The prophet taught Muslims a good example (uswatun hasanah) for students when they gathered and interacted with different communities. Uswatun hasanah, or excellent conduct, is an Islamic religious value born from training and habitual action by providing a good example. Religious and moral education is essential as the root of forming a believer-pious person. This study seeks to understand uswatun hasanah through systematic literature by exploring knowledge patterns in the national database. The results indicate that good moral guidance (uswah) is not based on theoretical teaching but necessitates concrete examples through the role and responsibility of educators in the context of learning and learning processes. As such, educators should be an example (uswatun hasanah) (a good example) for students through excellent conduct in day-to-day activities.
27
Aylarova, Svetlana A. "Invitation to Dialogue (about S.I. Gabiev’s book “Arabs, Islam and Arab-Muslim Culture”)." Vestnik of North-Ossetian State University, no. 4(2020) (December 25, 2020): 12–20. http://dx.doi.org/10.29025/10.29025/1994-7720-2020-4-12-20.
Full textAbstract:
The article is devoted to the analysis of the book of the Dagestani educator Said Gabiev “Arabs, Islam and Arab-Muslim culture” (1915). Its relevance is due to the fact that many of its provisions can be used in the modern process of spiritual and moral education. This work has practically not been studied since its publication, the events that followed after 1915 did not contribute to this. The article states that S.I. Gabiev is a European educated intellectual who has absorbed the democratic values of Russian culture, and at the same time is a Muslim believer, an expert on Islam. The book is the first experience of Islamic-Christian dialogue in public thought in Russia at the beginning of the 20th century, where the task is to acquaint the reader with the history and culture of Islam, to overcome negative stereotypes, prejudices and prejudices about Islam characteristic of the public consciousness of Europe and Russia. Ignorance of Islam, a prejudiced attitude towards it was, according to the author, especially destructive for Russia, which included a multimillion Muslim population. S.I. Gabiev analyzes the Islamic dogma of predestination (fate), which, in his opinion, was the cause of the stagnation that reigned in contemporary Muslim society. The author insists on the need for modernizing transformations in society, for cleansing Islam from historical social and cultural “stratifications” that contradict Islam. Pointing to the exceptional vitality of Islam, the author is confident in the revival of Muslim culture and thought, in the political independence of the Arab-Muslim states. S.I. Gabiev proceeded from the fundamental possibility of mutual understanding of the country’s two religious and cultural universes: Christian and Muslim, in the process of which a new Russian culture would be created. The author believes that, taking into account the above material, an interreligious and intercultural dialogue is necessary in Russia, which should become its original civilizational idea.
28
Aylarova, Svetlana A. "Invitation to Dialogue (about S.I. Gabiev’s book “Arabs, Islam and Arab-Muslim Culture”)." Vestnik of North-Ossetian State University, no. 4(2020) (December 25, 2020): 12–20. http://dx.doi.org/10.29025/10.29025/1994-7720-2020-4-12-20.
Full textAbstract:
The article is devoted to the analysis of the book of the Dagestani educator Said Gabiev “Arabs, Islam and Arab-Muslim culture” (1915). Its relevance is due to the fact that many of its provisions can be used in the modern process of spiritual and moral education. This work has practically not been studied since its publication, the events that followed after 1915 did not contribute to this. The article states that S.I. Gabiev is a European educated intellectual who has absorbed the democratic values of Russian culture, and at the same time is a Muslim believer, an expert on Islam. The book is the first experience of Islamic-Christian dialogue in public thought in Russia at the beginning of the 20th century, where the task is to acquaint the reader with the history and culture of Islam, to overcome negative stereotypes, prejudices and prejudices about Islam characteristic of the public consciousness of Europe and Russia. Ignorance of Islam, a prejudiced attitude towards it was, according to the author, especially destructive for Russia, which included a multimillion Muslim population. S.I. Gabiev analyzes the Islamic dogma of predestination (fate), which, in his opinion, was the cause of the stagnation that reigned in contemporary Muslim society. The author insists on the need for modernizing transformations in society, for cleansing Islam from historical social and cultural “stratifications” that contradict Islam. Pointing to the exceptional vitality of Islam, the author is confident in the revival of Muslim culture and thought, in the political independence of the Arab-Muslim states. S.I. Gabiev proceeded from the fundamental possibility of mutual understanding of the country’s two religious and cultural universes: Christian and Muslim, in the process of which a new Russian culture would be created. The author believes that, taking into account the above material, an interreligious and intercultural dialogue is necessary in Russia, which should become its original civilizational idea.
29
Sabet, Amr G. E. "Islam and the Secular State." American Journal of Islam and Society 27, no. 2 (April 1, 2010): 96–98. http://dx.doi.org/10.35632/ajis.v27i2.1326.
Full textAbstract:
An-Naim’s book is an addition to the genre of studies that apply the toolsand mechanisms of secular liberal change and social engineering to Muslimsocieties behind a benign façade of Islamic concern. His opening wordsemphasize the necessity of a secular state for a Muslim to be a believer byconviction. He claims a different perspective of the term, which really is notthat distinct from common understandings of what constitutes a secularstate, namely, neutrality regarding religious doctrine (p. 1). According to thisorganizational principle Islam does not need to be separated from politics orpublic life, but rather from the state, so as not to allow for its manipulation.At first glance this sounds like a perfectly sensible premise, as manyMuslim countries do, in fact, suffer from such a predicament. The problem isthat in the process of suggesting the means and methods of how to do so, An-Naim contests Islamic values as relative, infusing them with ambiguity, as aprelude to essentializing western values and structures of state, constitutionalism,human rights, and citizenship as universal and deterministic. This way,he sets the hierarchy of privilege in favor of the latter. Consequently adaptation,if not clearly succumbing to instead of challenging, the “reality” of aEurocentric postcolonial world (pp. 31-32) should be accepted as a startingpoint. This is the contextual fact to which Islam and Muslims have to reconcilethemselves, and thus any notions of applying the Shari`ah should be forsakenand is, in fact, “impossible” (p. 18) ...
30
Savitri, Karen. "Why Are Indonesians Prone to Support the Islamic State of Iraq And Syria?" Verity: Jurnal Ilmiah Hubungan Internasional (International Relations Journal) 10, no. 20 (March 11, 2019): 27. http://dx.doi.org/10.19166/verity.v10i20.1457.
Full textAbstract:
<p>ISIS declared itself a caliphate, or Islamic state, with Abu Bakar al-Baghdadi as Caliph, claiming himself the successor of Prophet Muhammad and the leader of all Muslims in 2014. They wreak havoc in the Middle East and all the way to Southeast Asia, causing great damages to infrastructure and livelihood of people. ISIS’ violence is all around the media, in the internet, both offline and online news article, and discussed about in social media. Although the information regarding their atrocities is available only one click away, but why are there Indonesians who still do measures to support ISIS? What fuels so much malice towards the non-believer? What motivate them so much to do all these lengths and for what? This study, using constructivism as theory, discuses underlying historical and societal factors to the reason Indonesians are prone to support ISIS. Applying qualitative method, data are collected through interviews and literature study from books and journals. The researcher discussed altogether six push and pull factors, ranging from Indonesia’s historical account, its homegrown radicalism, tendencies of Indonesian Muslims, and millennial generation.</p><p><strong>BAHASA INDONESIA ABSTRAK:</strong> Negara Islam Irak dan Syam, atau lebih dikenal sebagai ISIS, mendeklarasikan dirinya sebagai sebuah khilafah, atau negara Islam, dengan Abu Bakar Al-Baghdadi sebagai Khalifah atau pemimpin atas segala umat Muslim, pada tahun 2014. Dalam aksinya, mereka membunuh banyak orang, merugikan harta benda, serta membuat kerusakan infrastruktur dari wilayah kekuasaannya di Timur Tengah sampai dengan Asia Tenggara. Kabar kekerasan ISIS terdengar melalui media massa, dari internet, dalam artikel berita, dan didiskusikan di media sosial. Namun, dengan segala informasi mengenai kekejaman ISIS, mengapa masih ada orang Indonesia yang mendukung ISIS? Apa yang membuat mereka membenci orang-orang kafir? Apa yang memotivasi mereka untuk berjuang demi ISIS, bahkan sampai rela untuk kehilangan nyawa? Penelitian ini, dengan mengaplikasikan teori konstruktivisme, mendiskusikan kisah sejarah Indonesia dan faktor sosial yang mendasari alasan orang Indonesia mendukung ISIS. Dengan metode penelitian kualitatif, data dikumpulkan melalui interview dan studi literatur dari buku dan artikel penelitian. Peneliti mendiskusikan total 6 (enam) faktor pendorong dan penarik, mulai dari kisah sejarah, radikalisme di Tanah Air, kecendrungan orang Muslim di Indonesia, dan generasi milenial.</p>
31
Andrew Fyodorovich, Polomoshnov, and Polomoshnov Platon Andreevich. "Three Images of Religious Obedience in Islam and Christianity." Islamovedenie 11, no. 3 (September 30, 2020): 48–56. http://dx.doi.org/10.21779/2077-8155-2020-11-3-48-56.
Full textAbstract:
The article provides a comparative analysis of the interpretations of religious obedience in Islam and Christianity. The topic of obedience as a religious virtue is being actualized in con-nection with the numerous destructive challenges and global problems of our time. Three sides of religious obedience are highlighted: humility, patience and loyalty. It has been established that the main differences in the interpretation of religious obedience between Islam and Christianity are associated with the understanding of the nature of the subject, object and method of obedi-ence. The subject of obedience in Islam: a person as the deputy of Allah on earth, an imperfect, but not god-like person with a mission prescribed or predetermined by the will of Allah. The ob-ject of obedience in Islam is the relatively perfect world created by God and the world order, which the believer must maintain. This is precisely the meaning of obedience in Islam. The sub-ject of obedience in Christianity: a fundamentally imperfect, weak, sinful person. The object of humility in Christianity: an imperfect, God-made world that should be accepted as it is without trying to transform it. The meaning of humility in Christianity: internal self-improvement, cor-rection of one's spiritual imperfection and acceptance of an imperfect world. Islamic submission is immanent, since oriented towards the earthly world, and Christian submission is transcenden-tal, for it is directed towards the other world, the spiritual world. Religious patience as one of the main virtues of the believer thus provides civic loyalty in different ways in Islam and Christiani-ty. In Islam, through the divine authorization of social reality, and in Christianity, through its de-valuation. Despite significant differences, both in Islam and in Christianity, religious obedience in all its three faces acts as a factor in the socio-political stability of the existing society.
32
Yusri, Diyan. "KEIMANAN ABU THALIB (Studi Komparatif Terhadap Tafsir Ibn Kasir dan Tafsir al-Mizan)." Jurnal At-Tibyan: Jurnal Ilmu Alquran dan Tafsir 2, no. 1 (October 17, 2017): 43. http://dx.doi.org/10.32505/tibyan.v2i1.251.
Full textAbstract:
Abu Talib's faith in the realm of Islamic thought still has a very long debate. Some scholars have claimed that he is an infidel, while others have claimed that he was a believer. Abu Talib was not uncommon also mixed up in political issues at the time of the power held by Mu'awiya sought to discredit Ali and his family. In the Koran, there are many verses that are considered by some scholars that the verses 113-114, al-Qasas verse 56, Surah al-An'am verse 26, and other letters relating to the faith of Abu Talib. The study was written as a reflection of the author's interest in knowing more about the subject by focusing Ibn Kathir's interpretation of the study as a Sunni interpretation and interpretation Tabataba'i as a homage to Shiite interpretation. The equation of these two interpreters is that Ibn Kathir explicitly says that these verses descend are addressed to Abu Talib (The Prophet's Uncle), who tells of Abu Talib's refusal to recite the two sentences of the shahadah at the end of his life, and still holds to his former religion Religion Abdul Mutallib. So also with T{abat{aba’i who said that Abu Talib died in a state of no faith and still hold on to the religion of his ancestors. While the location of the differences between them is contained in the interpretation of the letter al-An'am Ibn Kathir says the verse goes down with regard to Abu Talib who defends the Prophet to carry out his da'wah. T{abat{aba’i is different from Ibn Kathir in the explanation of his riwayah, namely the interpretation of 'Iyasi and Qumi's commentary, he says from the line of Ahl Bait that Abu Talib is a believer based on his evidence and his sayings. Essentially these two interpretations are the same, the most notable distinction lies only in the flow they profess, Ibn Kathir as a Sunni interpreter, T{abat{aba’i as a Shiite interpreter.
33
Alamsyah, Fahmi, Dadan Suherdiana, and Bahrudin Bahrudin. "Metode Dakwah Islam, Katolik dan Penghayat di Kelurahan Cigugur Kabupaten Kuningan." Prophetica : Scientific and Research Journal of Islamic Communication and Broadcasting 4, no. 1 (June 30, 2018): 61–76. http://dx.doi.org/10.15575/prophetica.v4i1.2233.
Full textAbstract:
This study aims to determine the method of Islamic da'wah, Catholic and Penghayat located in Cigugur Kuningan District. The theory used in this research is SWOT analysis theory and the comparison theory of da'wah to find the pros and cons of da'wah done in Cigugur District. The method of this research is qualitative method, in which researcher about the method of da'wah of the object studied. Technique of collecting data in this research is literature study, document study and interview. From the research results can be concluded that every teaching that lives in Cigugur have dynamics respectively. Even when viewed from the method and its system, the method of propagating the religion of Catholic is superior to other religions although the number is still lost by Islam. However, it can be understood also that in reality the believer has no special purpose of getting people into their beliefs. In fact, every year the believer continues to berkurng and adhere to the religion that call it "recognized" by the state.
Penelitian ini bertujuan untuk mengetahui metode dakwah Islam, Khatolik dan Penghayat yang berada di Kelurahan Cigugur Kabupaten Kuningan. Teori yang digunakan dalam penelitian ini adalah analisis SWOT dan teori perbandingan dakwah untuk menemukan kelebihan dan kekurangan dakwah di Kelurahan Cigugur. Metode penelitian ini adalah metode kualitatif, peneliti menulusuri mengenai metode dakwah dari objek yang diteliti. Teknik pengumpulan data dalam penelitian ini adalah studi kepustakaan, studi dokumen dan wawancara. Dari hasil penelitian dapat disimpulkan bahwa setiap ajaran yang hidup di cigugur memiliki dinamikanya masing-masing. Bahkan jika dilihat dari metode dan sistemnya, metode penyebaran agama Khatolik lebih unggul dari agama lainnya meskipun secara jumlah masih kalah oleh Islam. Akan tetapi, dapat dipahami juga bahwa ternyata penghayat tidak memiliki tujuan khusus mengajak orang-orang masuk kedalam kepercayaannya. Bahkan, setiap tahunnya penganut penghayat ini terus berkurng dan menganut pada agama yang sebut saja “diakui” oleh negara.
34
Estuningtiyas, Retna Dwi. "Rijal Dakwah: KH. Abdullah Syafi’ie (1910-1985)." International Journal of Pegon : Islam Nusantara civilization 5, no. 01 (May 2, 2021): 81–96. http://dx.doi.org/10.51925/inc.v5i01.45.
Full textAbstract:
داكواه أدالاه كيواجيبان سيتيياڤ مسليم دان ميروڤاكان بينتوك أكتوواليساسي كيبيناران إسلام دالام كيهيدوڤان سوسييال ڬونا ميۑيلاماتكان ميريكا دان ليڠكوڠانۑا داري كيروساكان (الفساد). سيتيياڤ زامان ڤاستي ميميليكي توكوهۑا سينديري, جوڬا دالام هال داكواه. سالاه ساتو توكوه داكواه ياڠ ميميليكي كونتريبوسي بيسار باڬي ڤيركيمباڠان داكواه إسلام ڤادا أيرا تاهون ٩٠-ان أدالاه كياهي الحاج عبد الله شافعى سيلإين كونسين دالام بيداڠ ڤينديديكان, بيلييأو جوڬا أكتيف دالام ميمڤيرجوواڠكان تيرووجودۑا شارعة إسلام دي إندونيسييا, إيني ديبوكتيكان ديڠان بيرڬابوڠۑا دي ڤارتإي مشـومى, سيلإين إيتو بيليأو كيمودييان أكتيف جوڬا دي م أو إي. دالام ڤانداڠان كياهي الحاج عبد الله شافعى داكواه تاك هاۑا بيرأرتي تابليڬ أتأو ڤيداتو أليياس كيڬيياتان ميۑامڤإيكان دان مينشيأركان إسلام كيڤادا حالاياك. داكواه سيباڬإي أوساها ڤيڠيمباڠان ماشاراكة إسلام, دان ڤانداڠان كياهي الحاج عبد الله شافعى تاك چوكوڤ ديلاكوكان هاۑا ديڠان ڤيداتو (تبليغ), تيتاڤي جوڬا ديڠان ڤينديديكان (التعليم والتربيّة), دان ڤيڠيمباڠان سوسييال أيكونومي. سيباڬإي داعي كياهي الحاج عبد الله شافعى بيرداكواه ديڠان تيڬا ڤيلار إيني. يإيتو چيراماه/ ڤيداتو, ڤينديديكان إسلام دان ديڠان ڤيمبيردايأن سوسييال أيكونومي.
Dakwah adalah kewajiban setiap muslim dan merupakan bentuk aktualisasi kebenaran Islam dalam kehidupan sosial guna menyelamatkan mereka dan lingkungannya dari kerusakan (al-fasad). Setiap zaman pasti memiliki tokohnya sendiri, juga dalam hal dakwah. Salah satu tokoh dakwah yang memiliki kontribusi besar bagi perkembangan dakwah Islam pada era tahun 90an adalah KH. Abdullah Syafi’ie. KH. Abdullah Syafe’i selain konsen dalam bidang pendidikan, beliau juga aktif dalam memperjuangkan terwujudnya syariat Islam di Indonesia, ini dibuktikan dengan bergabungnya di Partai Masyumi, selain itu beliau kemudian aktif juga di MUI. Dalam pandangan KH. Abdullah Syafi’ie dakwah tak hanya berarti tabligh atau pidato alias kegiatan menyampaikan dan mensyiarkan Islam kepada khalayak. Akan tetapi dakwah adalah usaha orang beriman untuk mewujudkan Islam dan masyarakat Islam. Dakwah sebagai usaha pengembangan masyarakat Islam, dan pandangan KH. Abdullah Syafi’ie tak cukup dilakukan hanya dengan pidato (tabligh), tetapi juga dengan pendidikan (al-ta’lim wa al-tarbiyah), dan pengembangan sosial ekonomi. Sebagai da’i KH. Abdullah Syafi’ie berdakwah dengan tiga pilar ini, yaitu ceramah/pidato, pendidikan Islam dan dengan pemberdayaan sosial ekonomi.
Da'wah is the duty of every Muslim and is a form of actualization of Islamic truth in social life in order to save them and their environment from damage (al-fasad). Every era must have its own character, also in terms of preaching. One of the da'wah figures who had a major contribution to the development of Islamic da'wah in the 90s was KH. Abdullah Syafi'ie. KH. Abdullah Syafe'i in addition to his concern in the field of education, he was also active in fighting for the realization of Islamic law in Indonesia, this was proven by joining the Masyumi Party, besides that he was later also active in MUI. In KH. Abdullah Syafi'ie da'wah does not only mean tabligh or speech, aka the activity of conveying and broadcasting Islam to the public. However, da'wah is the effort of a believer to realize Islam and Islamic society. Da'wah as an effort to develop Islamic society, and the views of KH. Abdullah Syafi'ie was not only done with speech (tabligh), but also with education (al-ta'lim wa al-tarbiyah), and socio-economic development. As da'i KH. Abdullah Syafi'ie preached with these three pillars, namely lectures / speeches, Islamic education and socio-economic empowerment.
35
Nasr, Seyyed Vali Reza. "Islamic Opposition to the Islamic State: The Jamaʿat-i Islami, 1977–88." International Journal of Middle East Studies 25, no. 2 (May 1993): 261–83. http://dx.doi.org/10.1017/s0020743800058529.
Full textAbstract:
Islamic revivalism is often believed to be solely committed to the Islamization of society, viewing politics as merely an instrument in the struggle to realize its aim. The record of Islamic revivalist movements—as exemplified by one of the oldest and most influential of them, the Jamaʿat-i Islami, or Islamic party of Pakistan—however, brings this presumption into question. The nature of the linkage between Islamic revivalism as a particular interpretive reading of Islam and politics is more complicated than is generally believed. Political interests, albeit still within an Islamic framework, play a more important and central role in the unfolding of revivalism—even overriding the commitment to Islamization—than is often ac knowledged. Participation in the political process eschews a blind commitment to Islamization and encourages adherence to organizational interests, and as is evi dent in the case of Pakistan, to the democratic process, characteristics that are not usually associated with Islamic movements. The dynamics and pace of this pro cess are controlled by the struggles for power within an Islamic movement as well as vis-à-vis the state. It is through grappling with these struggles that the commit ment to Islamization is weighed against the need to adhere to organizational and political interests; this is the process that governs the development of Islamic re vivalism. Beyond this general assertion, the manner in which the struggle for power unfolds, the variables that influence it, and the nature of its impact on the development of revivalism need to be explored further.
36
Zubaida, Sami. "Human Rights and Cultural Difference: Middle Eastern Perspectives." New Perspectives on Turkey 10 (1994): 1–12. http://dx.doi.org/10.1017/s0896634600000819.
Full textAbstract:
The idea of a universal doctrine of human rights is currently under attack in the name of cultural particularism and difference. Political leaders in China, Indonesia and Singapore have rejected Western expressions of concern about violations of human rights by their governments, with the argument that Western conceptions of human rights are not universal but culturally specific to the West, and the effort to impose these ideas on others is no less than arrogant cultural imperialism and interference in the affairs of sovereign states. In the Muslim world, too, we hear rejections of Western notions of human rights as culturally specific and the assertion that Islam has its own concepts of rights (which, for a believer, are universal). In this essay I shall explore some of the issues raised in this regard, with examples drawn mainly from Egypt and the Arab world, but which have obvious implications for current concerns in Turkey. I should make it clear at the outset that there is no one Islamic position on this issue, but many. In the Arab world, but more specially in Turkey, there are many Muslim thinkers and activists who have produced Muslim formulations of rights which are not different from the universal ideals.
37
Chakim, Sulkhan. "STRATEGI DAKWAH DAN KEMAJEMUKAN MASYARAKAT." KOMUNIKA: Jurnal Dakwah dan Komunikasi 1, no. 1 (November 18, 2016): 137–47. http://dx.doi.org/10.24090/komunika.v1i1.785.
Full textAbstract:
Da ’wa is one of the essential parts of religiosity. According to Islam, every believer has the duty to preach Islamic teachings according to his capability. In the real life, this duty is actualized individually or in group. Da’wa includes inviting people to apply religious values and it is not merely done by Muslims. Followers of other religions also have such activity so that they should hcrve the same chance too. However, we should also realize that there are some contradictory doctrines such as tauhid, prophecy, and humanity.Every religion has an important role in human life which has dijferent culture. In spite of the true reasons, cultural diversity, including tribe, religion, and race, is often used to raise conflicts among people. Many conflicts in Indonesia, which seem to be religious conflicts, need to be viewed in relation to politics, economy, and socio- culture of the people. If religious conflicts really exist, it is necessary to build the spirit of togetherness based on the values of justice, freedom, and human rights. It is expected that the deeper the religious spirit, the deeper the sense of justice and humanity. As a result, in developing harmonious society, universal value-oriented da’wa is needed to create the spirit of togetherness and social solidarity.
38
Kesuma, Arsyad Sobby. "RE-INTERPRETASI PEMIKIRAN UKHUWWAH SAYYID QUTHB." MIQOT: Jurnal Ilmu-ilmu Keislaman 42, no. 1 (August 25, 2018): 79. http://dx.doi.org/10.30821/miqot.v42i1.536.
Full textAbstract:
<p><strong>Abstrak:</strong> Penelitian ini memotret kembali karakteristik pemikiran Sayyid Quthb yang diklaim sebagai seorang tokoh fundamentalis, radikal dan ekstrimis. Akan tetapi berdasarkan penelitian dengan mengambil sampel pemikirannya tentang konsep ukhuwah, klaim di atas tidaklah benar seluruhnya. Ketika mengkaji pemikirannya tentang ukhuwwah, Sayyid Quthb adalah seorang tokoh pemikir Islam yang toleran dan cinta perdamaian. Hal ini terlihat dari beberapa bentuk pemikirannya yang dianggap cukup terbuka. Pertama, menurutnya toleransi adalah unsur yang paling penting bagi terwujudnya perdamaian. Kedua, seorang mukmin apabila berpaling mereka melakukannya dengan beradab, penuh wibawa, dan penuh harga diri. Ketiga, kebebasan beragama merupakan hak asasi manusia yang karena iktikadnya itulah ia layak disebut manusia. Keempat, masalah akidah, sebagaimana dibawa oleh Islam, adalah masalah kerelaan hati setelah mendapatkan keterangan dan penjelasan, bukan pemaksaan dan tekanan. Kelima, setiap orang mukmin adalah bersaudara apapun kelompok, manhâj, atau alirannya, mereka adalah bersaudara.</p><p><strong>Abstract: The Reinterpretation of Ukhuwwah Thought of Sayyid Quthb</strong>. This research attempts to depict the thoughts of Sayyid Quthb who has always been claimed to be a fundamentalist, radical and extremist. However, based on research by taking samples of his thoughts about the concept of ukhuwah, the above claims are not entirely true. While reviewing his thoughts on ukhuwwah, he is a tolerant Islamic thinker, and a love of peace. This can be seen from some of his thoughts that are considered quite open among them. First, according to him tolerance is the most important element for the realization of peace. Second, a believer when turned away they do it with civilized self-responsibility. Thirdly, freedom of religion is a human right in which creed, one deserves to be called human. Fourth, the problem of faith, as tought in Islam, is a matter of willingness after receiving information and explanation, rather than coercion and pressure. Fifth, every believer is in a bond of brotherhood regardless of their group and mainstreams.</p><p><strong>Kata Kunci:</strong> Sayyid Quthb, fundamentalisme, radikal, ukhuwwah</p>
39
Murtiningsih, Murtiningsih. "Teologi Perkataan: Perkataan-perkataan Yang Dicintai dan Dibenci Oleh Allah Menurut Pandangan Hamka." Jurnal Studi Agama 2, no. 2 (December 31, 2018): 98–119. http://dx.doi.org/10.19109/jsa.v2i2.3056.
Full textAbstract:
One of the bad habits that has developed in the community for a long time until now is talking dirty, rude, which contains utterances of hatred or the term now known as hate speech. This is due to a lack of public understanding of Islamic communication ethics that is manifested in quranic speech acts. Our Prophet Muhammad SAW said that one of the characteristics of a believer is someone who says good or just keep silent. Hamka in his interpretation gave the concept of theology of speech. Therefore, in this study, it is important to know the theology of love that God loves and hates according to Hamka. There are two things to be studied, First, what are the words that are loved by God? Second, what are some words that God hates? The method used in this study is qualitative, the type of library research, and the approach used is normative and sociological theology. While the data collection techniques used are horticulture with descriptive data analysis techniques. The purpose of this study is to find out what words are loved and hated by Allah according to Hamka. Given the culture of saying dirty and rough in Indonesia needs great attention, given that if these traits are left unchecked, it will become a disease rooted in the general public environment.
40
Taranovska, A. O. "THE FUNDAMENTAL ASPECTS FOR UNDERSTANDING CONCEPT OF THE RELIGIOUS LEGAL SYSTEM." Actual problems of native jurisprudence 1, no. 1 (March 5, 2021): 27–30. http://dx.doi.org/10.15421/392106.
Full textAbstract:
The author considers a number of issues concerning the content component of such a fundamental category of legal science as the legal system, and the variety of its classifications offered within the subject of comparative jurisprudence (legal comparative studies). The article argues that the legal system is a multifaceted phenomenon belonging to the social plane; it is the embodiment of the legal evolution of society; namely, the result of the civilization development of mankind, which is characterized by a dynamic and objective nature. The conclusions of prominent foreign and domestic legal scholars on the content of the concept of “legal system” are considered. In addition, the author explores the general principles of the interaction of law and religion in today’s globalization. Particular attention is paid to the disclosure of the regulatory nature of law and religion, common and distinctive features of legal and religious norms. The article also discusses the main goals of law – the regulation of human relations and practical conflicts, and religion – the provision of guidelines for the functioning of society. The unique place of religious and legal systems on the legal map of the world is determined. In addition, on the example of the current Islamic religious and legal system, the characteristic features of a legal system with a religious dominant are noted: the undeniable divine nature of legal sources and their conservatism, the will of the Almighty is an undoubted authority for the believer; in addition to the above, there is an impossibility of a full-fledged settlement of modern social relations exclusively within religious norms, without resorting to analogies, interpretations, etc. The lively interest in the Islamic religious and legal system (or, as it is sometimes noted in the scientific literature, “Muslim law”) is due primarily to the powerful influence that Islam has on the social life of the faithful and the demographic growth of the Muslim population. The author emphasizes the relevance of the research topic today, as social processes in the socio-cultural space of Europe and the world are rapidly evolving and changing, and it is religion and law that play a decisive role in such reforms.
41
Nanninga, Pieter. "“Among the Believers Are Men”." Numen 65, no. 2-3 (March 15, 2018): 165–84. http://dx.doi.org/10.1163/15685276-12341493.
Full textAbstract:
Abstract This article examines how the Islamic State has framed its extraordinary losses of manpower by analyzing the role of early-Islamic traditions in the martyr biographies included in its magazines Dabiq and Rumiyah. After exploring how is has composed these biographies, by focusing on their narrative structure and central themes, the article demonstrates that early-Islamic traditions about jihad and martyrdom form an important subtext of these articles. They contain many implicit references to stories about Muḥammad and his companions, by means of which is attempts to define and authorize the status of its killed operatives as martyrs and therefore as potentially powerful witnesses of its cause. Yet, the article subsequently argues, the martyrs as portrayed in the magazines are also thoroughly modern characters reflecting contemporary processes such as globalization, individualization, and deculturation. is thus invests classical Islamic traditions with new meanings by employing them in new contexts. Hence, the article concludes that understanding the dynamic role of Islamic scriptures in is’s discourse is crucial if we are to grasp the composition and appeal of is’s biographies and therefore also how is frames its losses and motivates actions of self-sacrifice among its operatives and supporters.
42
A- Jarrar, Assist prof Dr Abd Al-Raouf. "Safariya Revolutions in the Maghreb Countries 122 AH - 143 AH / 740-760 Ad))." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 223, no. 1 (December 1, 2017): 325–50. http://dx.doi.org/10.36473/ujhss.v223i1.330.
Full textAbstract:
This research deals with the revolutions of the Safariya in the Maghreb from the year 122 AH - 143 AH / 740-760 Ad . it presents the beginning of the emergence of the Safarian group, and its beliefs in the Arab Orient countries, then the research discusses the transfer of the principles of Safariya to the Maghreb countries, escaping the Umayyad state after Bloody revolutions which failed to achieve their goals in changing the regime, or control of a territory. Al-Safriya had chosen the Arab Maghreb countries for its distance from the centre of the Islamic Caliphate, and its knowledge of the acceptance of principles and ideas hostile to the Umayyad state. He also reviewed the revolutions of Al-Safriya during the reign of Abdullah bin Habab, and the battles fought by their adversaries, as well as the role of Hanthalah bin Safwan in resisting the Safriya, and victory over them, as well as the role of Abdulrahman bin Habib Fahri in suppressing the Safriya, and victory over them, and the role of Abu Al- Ibadi in addressing the Safriya , highlighting himself as the Imam who is Zahed, believer and defender of blood of Muslims, and their money, after committing Safriya violent crimes when they took control of Kairouan. And then the death of Abu al-Khatab by Muhammad ibn al-Ash'ath al-Khuza'i, which was approved by al-Mansur on the mandate of Morocco to eliminate the sedition and revolutions that emerged in the Maghreb. And finally the establishment of the safriyan state, which was later known as the state of Bani Madrar or Bani Wasul, and had taken from Sigalmassa as its capital
43
Ishak, Ishak. "KARAKTERISTIK PENDIDIKAN AGAMA ISLAM PADA LEMBAGA PENDIDIKAN." FiTUA: Jurnal Studi Islam 2, no. 2 (July 8, 2021): 52–63. http://dx.doi.org/10.47625/fitua.v2i2.316.
Full textAbstract:
Islamic Religious Education is also a conscious and planned effort in preparing students to recognize, understand, live, to believe, be pious, and have noble character. As for the basis of Islamic Religious Education is the Qur'an and Hadith. The purpose of Islamic Religious Education is to foster religious people, which means humans who are able to carry out the teachings of the Islamic religion properly and perfectly, so that they are reflected in attitudes and actions in all their lives. The characteristics of Islamic religious education are those that refer to definite rules, consider two sides of life, namely the world and the hereafter, have the mission of moral formation, are believed to be sacred tasks and serve as worship.
44
Heryadi, Heryadi. "TINJAUAN AL-QUR’AN TERHADAP GODAAN IBLIS DAN SETAN MENURUT HAMKA DALAM TAFSIR AL-AZHAR." Medina-Te : Jurnal Studi Islam 13, no. 1 (October 18, 2017): 91–104. http://dx.doi.org/10.19109/medinate.v13i1.1539.
Full textAbstract:
The Qur'an as the main source of Islamic teachings clearly states that believing in the unseen is a characteristic of a believer. Hamka in Tafsir Al-Azhar states that, faith to the unseen is the basic belief in Islam. Satan as the main enemy of man constantly directs temptations to prevent man from God's straight path with various means of aberrations. Taking into account the interpretation of Hamka in the Al-Azhar Tafsir associated with verses that speak of Satan, is closely related to Satan. Therefore, a special study is needed to examine: The concept of Satan and Satan according to Hamka. And what are the ways of Satan and Satan in seducing men according to Hamka in Tafsir Al-Azhar ?. Because the discussion is the book of interpretation of the approach to the problem is the science of interpretation with a theoretical basis that is: Tafsir type, style of interpretation and methods of interpretation. The method used in this research is maudhu'i method. That is the method of interpretation that seeks to answer the Qur'an about the problem with thematic way. From the research that has been done can be concluded that: According to Hamka Satan is from the group of disobedient Jin to Allah swt. Satan is more than anything that is evil that plunges a person in a danger, both danger in the world and danger in the afterlife. Satan can be a negative passion that stimulates a person to behave evil and deviate from the truth. As for the manner and kind of temptation of Satan or Satan's many and varied tricks, among them, by derailing man, being deceived by far-reaching apostasy, whispering evil thoughts to deviate from the way of Allah swt. The straight and the other.
45
Hakim, Lukman, and Ahmad Sunawari Long. "The Tradition of Tulak Breuh as a Fidyah of Prayer in Aceh Besar Society: A Study of Law Theology." Samarah: Jurnal Hukum Keluarga dan Hukum Islam 5, no. 1 (June 30, 2021): 191. http://dx.doi.org/10.22373/sjhk.v5i1.8817.
Full textAbstract:
Tulak Breuh is a customary practice related to Islamic law and theology in the social life of the Acehnese people. This article discusses the discourse on fidyah of prayer in fiqh, the practice of the tulak breuh tradition, and the analysis of law theology on the practice of tulak breuh tradition. The methods of study combine library research and field research simultaneously. Data collection techniques were conducted through interviews and literature studies. From the results of research conducted, it is found that there are two opinions of ulema regarding the fidyah of prayer. The first is the Hanafi madhab and some of the Shafi'iyah ulema who allow the practice of fidyah of prayer. The second is Maliki, Hanbali, and Shafi'i madhab (a strong mu'tamad) do not allow the practice of fidyah of prayer. The opinion that allows fidyah of prayer is based on the qiyas of the existence of fidyah for people who leave fasting and the fact that everyone must have left his prayer during his lifetime. Meanwhile, those who claim there is no fidyah for prayer are due to the strict prohibition against leaving prayer and there is unacceptable for a Muslim to leave a prayer. A special team, who is intentionally invited to pay fidyah when someone dies, organizes the implementation of tulak breuh tradition. The implementation of tulak breuh is done by handing over the amount of rice in turn as a substitute for the missed prayers by the deceased. However, theologically, the tulak breuh tradition can have implications for the emergence of a permissive attitude towards prayer as one of the pillars of Islam. Because this tradition provides opportunities and concerns, a lay believer can quickly leave prayer because he is sure that his heirs will redeem his missed prayers with fidyah when he dies.
46
Rehman, Scheherazade S., and Hossein Askari. "How Islamic are Islamic Countries?" Global Economy Journal 10, no. 2 (May 21, 2010): 1850198. http://dx.doi.org/10.2202/1524-5861.1614.
Full textAbstract:
In the post 9/11 era, there is growing interest in the complex relationship between religion, economics, finance, politics, law, and social behavior. This has brought with it a disagreement on how to investigate the impact of religiosity, whether religion affects the economic, political, and social outlook of countries or whether these factors affect religiosity? In other words, should religion be viewed as a dependent or an independent variable? In this paper we ask what we believe to be the precursor question to such linkages, namely, do self-declared Islamic countries, as attested by membership in the OIC (Organization of Islamic Conference), embrace policies that are founded on Islamic teachings? We believe that only once this question is addressed can one begin to estimate how Islam adherence to Islam may affect economic, political and social behavior. In the first part of the paper we present what we believe should be the characteristics and scaffolding of an “Islamic" country. We base our depiction on the Quran, and the life, practices and sayings of the Prophet Mohammad -- the two principal channels that provide Muslims with the road map. In the second part, we develop an index to measure the “Islamicity" of Islamic and non-Islamic countries. This IslamicityIndex (or I2) measures 208 countries adherence to Islamic principles using four sub-indices related to economics, legal and governance, human and political rights, and international relations.
47
Basori, Basori. "Pengaruh Teologi Terhadap Perbuatan Dan Sikap Hidup Manusia." ULUL ALBAB Jurnal Studi Islam 4, no. 2 (December 26, 2018): 27–41. http://dx.doi.org/10.18860/ua.v4i2.6123.
Full textAbstract:
In Islamic studies, theology is put in a central position as it not only clarifies the basic Islam concepts, but also has a significant role in determining Moslem attitude. The great advanced of Moslem civilization among others, was supported by the strong influence of rational theology initiated by Mutazillah. For this reason, Nasution believes that civilization of Moslem world is determined by the theology thought they believe. If modern people believe in a rational way of life, then, traditional theology becomes a significant pre- requisite.
48
Kahfi, Agus Sofyandi, and Dewi Rosiana. "“Religiousness Islami” dan “Self Regulation” Para Pengguna Narkoba." MIMBAR, Jurnal Sosial dan Pembangunan 29, no. 1 (June 20, 2013): 77. http://dx.doi.org/10.29313/mimbar.v29i1.372.
Full textAbstract:
This article aims to get empirical datas about corelation between religiousness Islami and self regulation in drug users who have relapse tendencies. Mooreover, this research aims to comprehend the influence of Islamic religiousness and its many dimensions to self-regulation, self-regulation and the influence of individuals who have tendency to drugs relapse. Subjects in this research are 30 people, that is resident in an intensive rehabilitation program. Instrument used was questionnaires of Islamic religiousness and self-regulation which compiled based on Zimmermann theory. It was concluded that the Islamic Religiousness which consists of religious believe, religious and religious practic has significant effect and very close relationship (.782) with self regulation.
49
Aziz, Moh Ali. "Signifikansi Ilmu-ilmu Al-Qur’an untuk Pengembangan Ilmu Dakwah." ISLAMICA: Jurnal Studi Keislaman 3, no. 2 (January 22, 2014): 60. http://dx.doi.org/10.15642/islamica.2009.3.2.60-68.
Full textAbstract:
This paper first of all believes that the concept and theories of the science of the Qur’an may be appropriated to develop the science and method of dakwah. The old method of dakwah –as it were- is concerned primarily with how the teachings of Islam and its tenets are to be propagated. The new method in the meantime –one that we prefer- should rather focus on how these teachings may be understood by the objects of the dakwah. Hence understanding is the key. The paper further holds that these two methods –old and new- are in fact interrelated and that their foundational legitimacies are to be found in the Qur’an. This paper will slightly touch on this. But a great portion of it will pay attention to the idea of the appropriation of the science of the Qur’an by the science of dakwah, one that we believe may open up a new horizon in dakwah activities and lead to a moderate, realistic and idealistic –as opposed to liberalistic and fundamentalistform of dakwah.
50
Rajabi-Ardeshiri, Masoud. "The Rights of the Child in the Islamic Context: The Challenges of the Local and the Global." International Journal of Children's Rights 17, no. 3 (2009): 475–89. http://dx.doi.org/10.1163/157181809x445331.
Full textAbstract:
AbstractWithin the Islamic context, it is strongly believed that Islamic principles are fully compatible with the international concepts of human rights. Nevertheless, Islamic Shariah law has been condemned by the widespread secular discourse on universal human rights as a blatant violation of human rights. Carrying out a thematic analysis of the main Islamic Conventions/Declarations on Human Rights and the Rights of the Child, issued and ratified by the largest Islamic inter-governmental body, the Organization of the Islamic Conference (OIC), this paper reveals that although the first Islamic Conventions/Declaration on the Rights of the Child (during 1980s) largely reiterated the religious rhetoric of Islam's commitment to children's rights, since then the Islamic states have begun to internalize a more universal understanding of human rights which reflects a change from a mainly ideological, conservative monologue into a more universal dialogue.