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Relevant bibliographies by topics / Islamic preaching

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Academic literature on the topic 'Islamic preaching'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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Journal articles on the topic "Islamic preaching"

1

Jabbar, Abdul. "Pesantren." TASAMUH: Jurnal Studi Islam 10, no. 1 (April 2, 2018): 125–48. http://dx.doi.org/10.47945/tasamuh.v10i1.68.

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Islamic school is an education institutional of Islam that functions as center of education and transmission of Islam (preaching). There are five elements of Islamic school, among one and another cannot be separated. The five of this element include an Islamic religious teacher, religious pupil, Islamic boarding school, mosque, and teaching of classical holy book, or it can be mentioned as yellow’s holy book. The process of inherent preaching in education is conducted in Islamic school environment. The problematic of preaching is the challenge and the preaching’s future for the Islamic boarding school that is required to be an institutional of preaching and Islam education but also following as the development. Thus, Islamic school is not only recognized as traditional, but it is able to be institutional modern of preaching and education that has three transmission functions of Islamic knowledge, maintenance of Islamic tradition and development of Islamic Teacher.

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Jabbar, Abdul. "PESANTREN: TANTANGAN DAN MASA DEPAN DAKWAH." Tasamuh: Jurnal Studi Islam 10, no. 1 (November 7, 2018): 125–48. http://dx.doi.org/10.32489/tasamuh.50.

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Islamic school is an education institutional of Islam that functions as center of education and transmission of Islam (preaching). There are five elements of Islamic school, among one and another cannot be separated. The five of this element include an Islamic religious teacher, religious pupil, Islamic boarding school, mosque, and teaching of classical holy book, or it can be mentioned as yellow’s holy book. The process of inherent preaching in education is conducted in Islamic school environment. The problematic of preaching is the challenge and the preaching’s future for the Islamic boarding school that is required to be an institutional of preaching and Islam education but also following as the development. Thus, Islamic school is not only recognized as traditional, but it is able to be institutional modern of preaching and education that has three transmission functions of Islamic knowledge, maintenance of Islamic tradition and development of Islamic Teacher.

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Maliki, Noval. "Generasi Rabbani." TASAMUH: Jurnal Studi Islam 10, no. 1 (April 2, 2018): 189–214. http://dx.doi.org/10.47945/tasamuh.v10i1.70.

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The obligation of preaching is essential for all the Muslim that is appropriated by the capability and proficiency every Muslim because the meaning of religious preacher generally is every Muslim or Muslim women of Mukallaf, the obligation attaches and does not separate from the mission as the Muslim. Moreover, for special meaning are they taking special proficiency (mutakhassis) in Islam religion recognized as Islamic teacher. Then, in conveying the preaching, the religious preacher wants the preaching material that was message conveyed by the religious preacher to mad’u that includes the truth and kindness for the people that source from al-Quran and Prophet Muhammad (Hadis) covered faith, Islamic law, and behavior with kinds of knowledge that achieved by him. Nevertheless, in conveying the preaching material, a religious preacher must determine the media to be used; it is able in oral, written, portrayal, audio visual and behavior. The awareness will be importance of media of preaching in conveying the preaching material to get the preaching’s goal. So that, many religious teachers have taken advantage the media of television as the facility in distributing the preaching. One of the religious teachers is Jefri al-Bukhori. He introduces as massive message of preaching in Rabbani generation through television. The Rabbani generation is the generation who believes and Islamic theology, and between of those trusting in God, patience, and positive thinking. To get this matter, it is needed the role and active parents and family’s role to be always train, giving guiding and presenting the environment for the children that always full of Islamic condition

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Satria, Eri, and Roslan Mohamed. "ANALISIS TERHADAP PERANAN NASYID DALAM DAKWAH." Jurnal Ilmiah Islam Futura 16, no. 2 (July 18, 2017): 227. http://dx.doi.org/10.22373/jiif.v16i2.1329.

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Islamic preaching (dakwa) and nasyid are two elements that have different meaning, but have similarities in purpose, that is to convey the message of Islamic preaching (dakwa). At this time nasyid becomes one of alternatives chosen as a medium to spread propagation through the lyrics of a song presented by a murshid. Thus, nasyid has conveyed messages of Islamic preaching through lyrics of a song indirectly. In this study the authors collected data from several referral sources related to Islamic preaching and nasyid derived from books, journals, and other referral sources related to the title of the study. The study found a relationship between Islamic preaching and nasyid that can be seen in terms of goals. In addition, nasyid also becomes a connection between Islamic preaching and society. It can serve as a medium in conveying Islamic preaching. It cannot be denied that Islamic preaching activities must use various media as a means of delivery Islamic messages. Hence, this study is expected to be input to use nasyid as a medium in conveying Islamic preaching.

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Hulwana Rosyidah and Mohammad Riza Zainuddin. "PERAN GURU PAI MENJADIKAN MASJID SEBAGAI PUSAT DAKWAH DAN EDUKASI ISLAM DI ERA KOTEMPORER (STUDI KASUS DI PONDOK PESANTREN AR-ROSYID TULUNGAGUNG)." AL-MUADDIB: Jurnal Kajian Ilmu Kependidikan 6, no. 1 (March 30, 2024): 142–53. http://dx.doi.org/10.46773/muaddib.v6i1.1074.

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The research is motivated by the lack of Islamic preaching in the contemporary era, both in non-Islamic environments and in Islamic boarding school (pesantren) and other dormitory-based Islamic schools, especially within the structures of mosque in these Islamic institutions. From this issue, educators, particularly Islamic Studies teachers (PAI), pla a crucial role in making the mosque a center for Islamic preaching and education in the contemporary era. The research problem formulation is as follows: (1) What is the role of PAI teachers in making mosque a center for Islamic preaching and education in the contemporary era (2) What challenges must a PAI teacher face in fullfilling the role of making the mosque a center for Islamic preaching and education in the contemporary era? (3) What are the factors hindering the success of PAI teachers in making mosque a center for Islamic preaching and education in the contemporary era? (4) What are the solutions to overcome the obstacles to the success of PAI teachers in making mosque a center for Islamic preaching and education in the contemporary era?

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Ibrahim, Muhammad Tijjani. "Linguistic Interface: Nature of Hausa-English Code-Switching in Hausa Islamic Preaching." British Journal of Multidisciplinary and Advanced Studies 4, no. 2 (April 8, 2023): 46–55. http://dx.doi.org/10.37745/bjmas.2022.0151.

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This paper investigates the use of Hausa-English Code-switching in Hausa Islamic preachings in Northern Nigeria. The objectives of this research are to identify instances of code-switching in Hausa Islamic preachings and to analyze its type. The study employs functionalist view of Discourse analysis as the theoretical frame work in the analysis of data and ethnography of communication method for the data collection. The findings of the research show that, code-switching in Islamic preaching is a conscious and unconscious behavior and intra-sentential switching is more commonly used than any other type of switching. It also reveals that the preachers switch to the two codes for different functions such as: clarification, situational, attraction of attention and addressing audience, similarly the research showed the existence of inter-sentential, intra-sentential and tag-(types of code-switching) in the Islamic preachings.

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Jamallius, Rido, Darni Yusna, and Andri Ashadi. "Moderation in Islamic Da'wah and Christian Mission." Hanifiya: Jurnal Studi Agama-Agama 7, no. 1 (April 24, 2024): 27–40. http://dx.doi.org/10.15575/hanifiya.v7i1.33193.

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This research aims to comprehend the concept of moderation in Islamic preaching and Christian missions. The research has three objectives: firstly, to uncover the practice of moderation in Islamic preaching; secondly, to elucidate the manifestation of moderation in Christian missions; and thirdly, to analyze the similarities and differences between moderation in Islamic preaching and Christian missions. Employing a qualitative text-based research method with a literature review approach, the study is conducted on social media platforms by searching for articles from relevant journals. The data sources consist of secondary data collected from literature obtained from journals related to the research problem. Data collection involves searching for journals browsed on portals such as Garuda, Moraref, DOAJ, Google Scholar, and the National Library. Data analysis encompasses data reduction, data classification, data presentation, and data interpretation. The results reveal that the concept of moderation in Islamic preaching facilitates the peaceful and tolerant delivery of preaching invitations with openness to all religious differences. Essentially, moderation in Christian missions aims to prevent extreme, radical, and excessive attitudes in practicing Christian teachings. Additionally, it embraces all religious diversity within Christianity. This research concludes that moderation in Islamic preaching promotes balanced preaching delivery, fostering mutual respect among Muslims. Meanwhile, moderation in Christian missions requires an open-minded approach that embraces all religious differences within Christianity.

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Usman, Abur Hamdi, Mohd Farid Ravi Abdullah, Syarul Azman Shaharuddin, and Azwar Iskandar. "Dispersion of Islamic Preaching: some Quranic Viewpoints on the Idea of Tourism." IJISH (International Journal of Islamic Studies and Humanities) 5, no. 1 (October 17, 2022): 13–24. http://dx.doi.org/10.26555/ijish.v5i1.3858.

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The spread of Islamic preaching and all efforts towards this direction should be done in their entirety because this represents the nature of Islam itself. As a result, Islamic preaching should be a part of everyday life as a human being, which is not limited to a person's lifestyle. Islamic preaching requires a great deal of man's power of quality and quantity, excellent in spiritual strength, open-mindedness and professionalism. This article seeks to analyze the factors of how the Islamic preaching spread across the globe while making tourism one of the most common mediums for preaching. Using a descriptive qualitative approach and evidence of history, this article reveals the impact of Islamic tourism on the spread of religion on a global scale, as it is crucial to take this result seriously and pay close attention to making Islam the centre of attraction.

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Huda, Sokhi. "Pemikiran dan Praksis Dakwah Sufistik M. Fethullah Gülen." ISLAMICA: Jurnal Studi Keislaman 11, no. 2 (March 13, 2017): 311. http://dx.doi.org/10.15642/islamica.2017.11.2.311-338.

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This article discusses a study of the existence of Sufism of the contemporary Islamic preaching of M. Fethullah Gülen. The thought of Gülen’s Islamic preaching originates from his view of Sufism as the spiritual life and the journey of a human life to achieve happiness in this world and hereafter. This thinking evolves and can be accepted by the global community in the contemporary era. This thought disseminates the ideas of love, tolerance, and pluralism and receives attention from over 160 countries. Then, the praxis of the Gülen’s Islamic sufi preaching manifestes into Islamic preaching practices with a methodical system that emphasizes the hizmet movement with the philanthropist and contemporary media tactics. This praxis exists in its role of producing the golden generation progressively, contributing to an increase in the positive image of Islam and Muslims and moral development of the world community.

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Harahap, Asrul. "Strategi Pondok Pesantren dalam Membina Kader Da’i di Kabupaten Padang Lawas Sumatera Utara." Alhadharah: Jurnal Ilmu Dakwah 21, no. 2 (December 26, 2022): 19. http://dx.doi.org/10.18592/alhadharah.v21i2.6832.

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The purpose of this research is to find out: 1) the strategy of Islamic boarding schools in building the substantive competence of students in preaching, 2) the strategy of Islamic boarding schools in building the methodological competence of students in preaching. To find out how the results of this research were carried out with descriptive qualitative research with data collection techniques through interviews, observation and documentation. From the results of this study, it can be concluded that the strategy of Islamic boarding schools in building the substantive competence of students in preaching includes coaching that leads to strengthening Islamic values, so that these Islamic values will be seen from their breadth of knowledge and morals. While the development of the methodological competence of students in preaching includes building the abilities that exist in students in preaching, so that they are able to make good da'wah plans, as well as being able to carry out these plans and master the capability of da'wah.

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Dissertations / Theses on the topic "Islamic preaching"

1

Soliman, Abdelmeneim. "The changing role of Arabic in religious discourse a sociolinguistic study of Egyptian Arabic /." Open access to IUP's electronic theses and dissertations, 2008. http://hdl.handle.net/2069/110.

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Brisville-Fertin, Olivier. "Le discours aljamiado et sa communauté." Thesis, Lyon, 2020. http://www.theses.fr/2020LYSEN034.

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Les manuscrits aljamiados ont essentiellement été perçus comme un moyen de résistance des minorités crypto-musulmanes face à l’évangélisation et à l’Inquisition du XVIe siècle hispanique. Or l’émergence de ce phénomène dès la période mudéjare implique un contexte distinct et incite à considérer cette romancisation comme le produit d’une évolution socioculturelle longue et comme un processus de renégociation et de réaffirmation des cadres de l’aljama. Notre hypothèse initiale est ainsi d’envisager la production aljamiada comme un discours régulateur et configurateur des communautés tagarines en tant que matrice ethnoculturelle de leur identité. Il s’agit dès lors d’appréhender les motivations, les usages et les effets escomptés de cette production discursive au sein d’une minorité religieuse en évolution. Comment le discours aljamiado permettait-il aux communautés islamiques de se configurer et de perdurer dans l’Aragon des XIVIe-XVIIe siècles ? Comment contribuait-il à « faire communauté » ? Notre approche sociale, linguistique et pragmatique impose une contextualisation approfondie : l’aljamiado émerge parce qu’il y a une aljama et pour que cette communauté se perpétue en conservant les préceptes et normes de l’islam, comme tradition discursive relayée, appliquée et adaptée par les alfaquis. L’aljamiado, produit de l’activité de la communauté de pratique et de discours de ces lettrés, est l’élaboration d’un canon islamique traditionnel en roman qui continue à être diffusé et donc (ré)élaboré durant la clandestinité morisque. Fondé sur la traduction littérale, l’aljamiado est une variété de la scripturalité au cœur des domaines cultu(r)els. Actualisé en discours lors d’activités communautaires, il modelait les cadres de la communauté tout en transmettant les valeurs de l’identité ethnique, comme ressources signifiantes pour ses membres
The Aljamiado manuscripts have essentially been regarded as a means to thwart evangelisation and to resist Inquisition in the hands of the Hispanic 16th century’s crypto-Muslim. However, the emergence of that writing phenomenon as early as the Mudéjar period implies a distinct context: as the resulting product of a long socio-cultural evolution, this romancisation is a process of renegotiation and reaffirmation of the frameworks of the aljama. Our initial hypothesis is thus to consider Aljamiado production both as a discourse that regulates and configures the Tagarine communities and as an ethnocultural matrix of their identity. It is therefore a question of understanding the motives, uses, and expected effects of this discursive production within an evolving religious minority. How did the Aljamiado discourse allow Islamic communities to form and survive in Aragon from the fourteenth to the seventeenth century? How did it contribute to form a community? This social, linguistic, and pragmatic approach requires a thorough contextualization: Aljamiado emerges because an aljama does exist and so that this community can perpetuate itself by keeping the precepts and norms of Islam, as a discursive tradition relayed, applied, and adapted by the alfaquís. As the product of these scholars’ community of practice and of discourse, Aljamiado texts are the elaboration of a traditional Islamic canon in Romance that continued to be spread and therefore (re)elaborated during the Morisco clandestine period. Based on literal translation process, Aljamiado is a variety of scripturality at the heart of the cultural domains. Actualized or enacted as a discourse in communal literacy-events, it shaped the community frameworks, transmitting the values of ethnic identity as a meaningful resource for its members

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McCarthy, Rory. "Between politics and preaching : the Tunisian al-Nahda movement in the city of Sousse, 1973-2014." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:26910db3-2e6f-4a74-b258-6f04a38a93dc.

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Research on Islamist movements in the Middle East and North Africa has tended to focus on leaders and ideologues to explain transformation over time. This thesis, however, is a political ethnography of the Tunisian al-Nahda movement that focuses on one city to present a fine-grained micro-study of the shifting trajectories of an Islamist organisation. The main original finding is that the relationship between politics and preaching in the practice of Islamism can be conflicting and irreconcilable, rather than cohesive and interdependent. By privileging the experiences of non-elite activists, this thesis also identifies informal networks, an individual reimagining of the Islamist project, and peripheral activism as explaining resilience under repression. It argues that al-Nahda has undergone strategic and intellectual adaptations, which have incurred costs, culminating in a decision in 2016 to separate the political party from social, religious, and cultural work. This thesis is based on fourteen months of fieldwork among current and former al-Nahda activists in the city of Sousse. It addresses the origins of the movement in Sousse to ask why the movement first emerged in the city and what mechanisms of mobilisation were deployed. It rethinks the politicisation of the movement in the 1980s to challenge previous assumptions that suggested the movement grew away from its preaching origins. The thesis addresses the effect of two decades of repression, excavating the prison experience and the period of social exclusion which followed and which disaggregated the movement into its constituent parts. It explains why the movement fragmented after 2011 even as activists rebuilt and redefined their project. In conclusion, the thesis accounts for the tension between politics and preaching within the movement, interrogates the party-movement separation of 2016, and asks what lessons similar Islamist experiences in the region might offer al-Nahda.

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Davis, Kimberley. "Preaching to the converted : charismatic leaders, performances and electronic media in contemporary Islamic communities." Thesis, 2002. http://spectrum.library.concordia.ca/1887/1/MQ72873.pdf.

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In the early 1990s multi-party elections were held in Mali for the first time replacing the decades-old dictatorship of Moussa Troare. The result was a dramatic shift in Malian society including: the opening of the economy, a proliferation of religious expression, and the development of an independent and private media. This shift, I believe, has resulted in the popularization of charismatic religious leaders through their appropriation of electronic media, to which the authorities have responded. This thesis explores this phenomenon in Mali through the religious performances of one such Islamic leader, Cheikh Cherif Ousmane Madani Haidara. Like other Islamic charismatic leaders, Haidara's performances are disseminated through electronic media, including radio, audio-and videocassettes, and television. Using these media, along with the force of his message among certain groups within Mali, Haidara has been able to wield extensive amounts of educational, economic, material and spiritual power. In response to Haidara's impact, the secular government and the religious authorities in Mali have become increasingly involved in the leader's activities and his following, including censorship of the organization through which he operates, Ancar Dine . (Abstract shortened by UMI.)

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Books on the topic "Islamic preaching"

1

Ahmed, Abdallah Chanfi. Preaching Islamic revival in East Africa. Newcastle upon Tyne, UK: Cambridge Scholars Publishing, 2018.

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Gündüz, Muharrem. Vaaz: Etkin söz hizmeti. Topkapı, İstanbul: Gerçeğe Doğru Kitapları, 2018.

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al-Maqṣūd, Ḥātim Muḥammad ʻAbd. Āliyāt tafʻīl al-khiṭāb al-dīnī al-Islāmī. Miṣr al-Jadīdah, al-Qāhirah: al-Maktab al-ʻArabī lil-Maʻārif, 2016.

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al-Rijāl, Asmāʼ Farīd. Talaqqī al-khiṭāb al-dīnī: Al-qanawāt.. al-siyāq.. al-athar. al-Qāhirah: al-ʻArabī lil-Nashr wa-al-Tawzīʻ, 2020.

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Ḥammādī, ʻAlī Muḥammad al-Shurafāʼ. al-Muslimūn bayna al-khiṭāb al-dīnī wa-al-khiṭāb al-ilāhī. al-Jīzah: al-Nukhbah lil-Nashr wa-al-Ṭibāʻah wa-al-Tawzīʻ, 2017.

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Raslān, ʻĀṭif. Iṣlāḥ al-khiṭāb al-dīnī: Mustaḥīl illā idhā...!! [Cairo?]: Kutubunā, 2022.

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Fahdāwī, Mājid Sulaymān Ḥumūd. Dawr al-khiṭāb al-Islāmī baʻda nāzilat iḥtilāl al-ʻIrāq 2003. Baghdād: Jumhūrīyat al-ʻIrāq, Dīwān al-Waqf al-Sunnī, Dāʼirat al-Buḥūth wa-al-Dirāsāt, 2015.

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al-Bāsiṭ, Aḥmad Ismāʻīl ʻAbd. Tajdīd al-khiṭāb al-dīnī. al-Qāhirah: [Publisher not identified], 2019.

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Haykal, ʻAbd al-Bāsiṭ. al-Maskūt ʻanhu min maqālāt tajdīd al-khiṭāb al-dīnī. al-Qahirah: Niyū Būk lil-Nashr wa-al-Tawzīʻ, 2020.

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Dimirdāsh, al-Shaymāʼ. Tajdīd al-khiṭāb al-dīnī ḍarūrah ḥatmīyah: Warshat ʻamal ʻuqidat bi-Maktabat al-Iskandarīyah fī 15 Māyū 2019 M. [al-Iskandarīyah]: Maktabat al-Iskandarīyah, 2021.

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Book chapters on the topic "Islamic preaching"

1

Millie, Julian. "Preaching over Borders: Constructing Publics for Islamic Oratory in Indonesia." In Flows of Faith, 87–103. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-2932-2_6.

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Garba, Ahmed Salisu. "Islamic Preaching Board Laws of Kano, Borno, and Niger States." In Religious Freedom and the Law, 155–71. Abingdon, Oxon [UK]; New York: Routledge, 2018. | Series: ICLARS series on law and religion: Routledge, 2018. http://dx.doi.org/10.4324/9781315149707-13.

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Jones, Linda G. "Prophetic Performances: Reproducing the Charisma of the Prophet in Medieval Islamic Preaching." In Charisma and Religious Authority, 19–47. Turnhout: Brepols Publishers, 2010. http://dx.doi.org/10.1484/m.es-eb.3.3332.

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Garba, Ahmed Salisu. "Government Regulation of Freedom of Religion in a Democratic Society: Islamic Preaching Board Laws and Boko Haram in Nigeria." In Boko Haram and International Law, 237–55. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-74957-0_11.

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Khroul, Victor. "Digitalization of Religion in Russia: Adjusting Preaching to New Formats, Channels and Platforms." In The Palgrave Handbook of Digital Russia Studies, 187–204. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42855-6_11.

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AbstractExamining the “digital” as a challenge to one of the most traditional spheres of private and public life of Russians, the chapter is focused on institutional aspects of the religion digitalization in the theoretical frame of mediatization. Normatively, digitalization as such does not contradict the dogmatic teaching of any traditional for Russia religion, in Christianity, Judaism, Islam and Buddhism theologically it is being considered as a neutral process with good or bad consequences depending on human will. Therefore, functionally digital technologies are seen by religious institutions as a shaping force, one more facility (channel, tool, space, network) for effective preaching while the core of religious practices still remains based on non-mediated interpersonal communication.

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Huq, Samia. "Religious Learning Circles and Da`wa: The Modalities of Educated Bangladeshi Women Preaching Islam." In Proselytizing and the Limits of Religious Pluralism in Contemporary Asia, 81–101. Singapore: Springer Singapore, 2013. http://dx.doi.org/10.1007/978-981-4451-18-5_5.

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Sisler, Vit. "Preaching Islam to the Video Game Generation: New Media Literacies and Religious Edutainment in the Arab World." In Media Evolution on the Eve of the Arab Spring, 103–25. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137403155_6.

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Delgado, Josep Hernando. "From Islam to Christianity: Preaching, Conversion, and the Religious Practices of Muslim Slaves from the Fourth Lateran Council through the Fifteenth Century." In Religion and law in Medieval Christian and Muslim Societies, 199–221. Turnhout, Belgium: Brepols Publishers, 2019. http://dx.doi.org/10.1484/m.relmin-eb.5.116743.

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"Acknowledgments." In Preaching Islamic Renewal, ix—x. University of California Press, 2019. http://dx.doi.org/10.1525/9780520963214-001.

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"Note on Transliterations and Translations." In Preaching Islamic Renewal, xi—xii. University of California Press, 2019. http://dx.doi.org/10.1525/9780520963214-002.

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Conference papers on the topic "Islamic preaching"

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Barton, Greg. "PREACHING BY EXAMPLE AND LEARNING FOR LIFE: UNDERSTANDING THE GÜLEN HIZMET IN THE GLOBAL CONTEXT OF RELIGIOUS PHILANTHROPY AND CIVIL RELIGION." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/exer7443.

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The Gülen movement, or hizmet, is often misunderstood, and this is in large measure because it is unlike anything else in the Muslim world, though the Muhammadiyah and Nahdlatul Ulama mass-based organisations of Indonesia do bear some resemblance. However, there is no good reason to limit comparisons to the Muslim world. As a social movement motivated by religious values and the ideals of selfless service, engaged in philan- thropic endeavour and active in the civil sphere, the Gülen hizmet deserves comparison with other such movements around the globe. This paper looks outside the geographic and cultural context of the Muslim world to demon- strate that the Gülen hizmet shares much in common with many Western, Christian, philan- thropic initiatives in education and public discourse of the past three centuries, particularly in North America. The utility of this comparison is that it helps us to understand better aspects of the Gülen hizmet that cannot be easily understood in the limited context of the Muslim world. It also helps break down some of the ‘us and them’ barriers that divide Christians and Muslims, and east and west, by allowing us to recognise common concerns, values and shared experiences. The paper also explores the concept of civil religion in the twenty-first century, examines ways in which religious philanthropic activity can contribute to the development of non- exclusivist civil religion and apply these insights to the Gülen hizmet to argue that the hizmet models an interesting modern Islamic alternative to Islamism.

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Leiliyanti, E., and A. Larasati. "The Religious Praxis of Women’s Body, Sexuality and Domestication: The Discourse Analysis of Salafi Preaching Videos on Instagram." In Proceedings of the 19th Annual International Conference on Islamic Studies, AICIS 2019, 1-4 October 2019, Jakarta, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.1-10-2019.2291733.

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