Academic literature on the topic 'Islamic propagation'
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Journal articles on the topic "Islamic propagation"
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Irwansyah, Dedi. "Islamic Value Propagation in Literary Work." Millah 10, no. 1 (August 20, 2010): 87–99. http://dx.doi.org/10.20885/millah.vol10.iss1.art6.
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Musfah, Jejen. "The Continuity of Walisongo’s Islamic Propagation (Da’wah): Religious Faculties at The State Islamic Universities (UIN) in Indonesia." HIKMATUNA : Journal for Integrative Islamic Studies 3, no. 2 (January 27, 2018): 111. http://dx.doi.org/10.28918/hikmatuna.v3i2.1076.
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The decline in numbers of Muslims and the lack of interest in religious studies were ironic for the State Islamic Universities (Universitas Islam Negeri — UIN) which one of its universities uses the name Walisongo (i.e. nine medieval saints who spread Islam in Java). The Islamic propagation of Walisongo evidently aimed at the Islamization of the Javanese isle, production of ‘ulama cadres, and establishment of an Islamic society. The religious faculties at UINs which are the continuity of Walisongo's efforts in propagating the Islamic teachings have been lessening recently. The purpose of this research was to analyze the causes of students’ low interest towards the religious faculties at UINs, and to relate them to the spirit of Walisongo's undertakings. This research was a literature research with a qualitative approach which did not hold quantitative data calculation. This research concluded that the existence of religious faculties at UINs was in line with the goal of Walisongo that was the spread of Islam through educational institutions. The entity of religious faculties that could be said as a continuation of Walisongo’s struggle in propagating Islam comprised four faculties: Adab, Ushuluddin, Syarī’ah, and Da'wah. For a special case at UIN of Jakarta, there is the Faculty of Dirāsāt Islamiyyāh cooperating with Al-Azhar University in Cairo. Faculties of religiosity had their golden age during IAIN period, yet have been waning throughout UIN period. The decline was assessed by the indicator of the decreasing number of students, particularly, compared to the number of students enrolled in the secular faculties at UINs.
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Yahya, Zakaria, and Mohd Al Adib Samuri. "Punca Kuasa dan Bidang Kuasa Pegawai Penguatkuasa Agama Islam Berkaitan Enakmen Kawalan Pengembangan Agama Bukan Islam Kepada Orang Islam di Malaysia." UMRAN - International Journal of Islamic and Civilizational Studies 6, no. 1 (February 26, 2019): 79–101. http://dx.doi.org/10.11113/umran2019.6n1.257.
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According to the provision under Article 11(1) of Federal Constitution, those who professing non-Islamic Religion can practice their belief freely, subject to the restriction that they cannot propagate their belief to Muslims. Meanwhile, Article 11(4) of Federal Constitution gave the authorization to the state in Malaysia to control or restrict the propagation of any religious doctrine or belief among Muslims. In relation to both provisions stated above, triggered an enactment on Controlling and Restricting the Propagation of Non-Islamic Religion to Muslims, which has been legislated since 1980 by the state of Terengganu, and then followed by other states in Malaysia. To date, after 37 years of legislation and introduction of the enactment, all states in Malaysia have gazetted this except Federal Territories of Kuala Lumpur, Pulau Pinang, Sarawak, and Sabah. However, there were only seven out of ten states has gazetted the authority to their Islamic Enforcement Officers to execute the law. The purpose of this article is to give justification about the source of power and jurisdiction of the Islamic Enforcement Officer related to the said Enactment. From 2014 to 2017, twelve (12) Islamic Enforcement Officers has been interviewed structurally and non-structurally in order to obtain related information pertaining to this issue. This study revealed that the respondents (Islamic Enforcement Officers) were not aware about the existence of the said Enactment in their states as well as about the power and jurisdiction that are already in their possession, including when facing any cases in court against the non-Muslim accused. Therefore, the importance of this research is to empower the institution of justice in Malaysia in handling the issues of propagation of the non-Islamic Religion towards Muslims, in corresponding to limit the rights of propagating religion, as provided under the Federal Constitution.
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Sakai, Minako. "Establishing Social Justice Through Financial Inclusivity: Islamic Propagation by Islamic Savings and Credit Cooperatives in Indonesia." TRaNS: Trans -Regional and -National Studies of Southeast Asia 2, no. 2 (June 26, 2014): 201–22. http://dx.doi.org/10.1017/trn.2014.4.
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AbstractIslamic finance has been growing significantly across the globe. In Southeast Asia, interest in Islamic finance and its growth is significant in Malaysia. Compared with Malaysia, in Indonesia, however, the largest Muslim population country where an Islamic resurgence has been widely taking place, the growth of Islamic banks remains slower and on a smaller scale. Furthermore, recent research shows that Islamic piety does not systematically translate into the use of Islamic banks among middle-class Indonesians. Against these findings, this article highlights a relatively understudied Islamic finance institution, Islamic Savings and Credit Cooperatives, in Indonesia commonly known as Baitul Maal wat Tamwil (BMT). The BMT sector is separate from the banking sector and as such has received little scholarly attention as part of Islamic finance in Indonesia. The number of the BMTs in Indonesia has increased significantly since the 1990s and they are grass-roots Islamic financial institutions offering financial services to relatively small-scale traders in urban areas. Based on data from anthropological research in Central Java, this article argues that Islamic propagation is an important element among the BMT founders and workers. They perceive their economic activities as Islamic propagation by deeds (dakwah bil hal) to achieve social justice.
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Irrubai, Mohammad Liwa. "Dakwah and Awik Awik as Local Wisdom for Forest Preservation In a Muslim Community in West Lombok." Ulumuna 22, no. 2 (December 24, 2018): 301–18. http://dx.doi.org/10.20414/ujis.v22i2.283.
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This article aims to examine the Awik-awik originating from the local wisdom of a Muslim community in West Lombok and analyzes its interrelation to Islamic propagation (dakwah). This traditional village norms serve as a guide to the people to deal with the forest. Since Islam promotes the preservation of nature, it then aligns itself with such local wisdom. Based on an ethnogrpahic study in Sesaot village and built on the theory of local wisdom, this study attempts to describe the contain, structure and socialization of the awik-awik when it is reshaped from a traditional norm to a written rule agreed upon by the community members. Substantially, the stipulation of the awik-awik could reinforce Islamic doctrines on natural resource maintenance. Moreover, the ways in which the awik-awik is socialized before being implemented resemble the method of religious propagation. This indicat that Awik-awik could be an effective means of Islamic propagation to provide enlightenment to the community because the material arisen from the local wisdom of local communities reflect important Islamic message on the preservation of environment.
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Machmudi, Yon, and Putih Kusumah Ardhani. "The Role of Women in Islamic Propagation: A Case Study of Tablighi Jamaat’s Nyai of Pesantren Al-Fatah, East Java, Indonesia." Journal of Asian Social Science Research 2, no. 2 (December 27, 2020): 175–90. http://dx.doi.org/10.15575/jassr.v2i2.27.
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This article studies the role of women of the Tablighi Jamaat, a transnational Islamic propagation movement, in the process of Islamic propagation (da’wah) in Indonesia. It aims to analyze the role played by female followers of Tablighi Jamaat in developing da’wah by focusing on the role of nyai (female family members of a religious leader of traditional Islamic learning institution [pesantren]) in developing masturah da’wah in Pesantren Al-Fatah and Temboro Village. This study uses a qualitative approach to understand how nyai of Pesantren Al-Fatah were involved in da’wah activities in Temboro. The required data were collected through observation and interviews. The findings show that like their spouses who were obliged to go for da’wah in the form of khuruj, female followers of Tablighi Jamaat of Pesantren Temboro were assigned to conduct da’wah through masturah, a form of Islamic propagation which was only targeted on, organized and attended by the women of Tablighi Jamaah in Temboro with strict rules such the obligation of wearing face veils for all participants. Nyai of Pesantren Al-Fatah initiated, led, and developed masturah so that Tablighi Jamaat has attracted more followers and religious students and Temboro has experienced significant changes in social, religious, and economic aspects.
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Othman, Mohd Baharudin, and Mohd Nazif Badruddin. "ANALISIS MESEJ DAKWAH ISLAMIAH DALAM HALAMAN FACEBOOK." Asian People Journal (APJ) 3, SI1 (December 30, 2020): 41–51. http://dx.doi.org/10.37231/apj.2020.3.si1.237.
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The rapid development of new media gives an impact on almost every corner of people’s life. This development also opens the opportunity to the missionaries to use social media as a medium to deliver Islamic propagation. Hence, the transformation occurs in the method of Islamic propagation delivery among the missionaries who started using social media, especially Facebook. This is because social media is suitable as a compliment and an alternative medium to the da’wah medium of the existing. However, the use of social media in delivering the message of Islamic da’wah should be carried out prudently and wisely to different audiences. Accordingly, this research aims to identify the category of the message, the function of the messages, and the delivery strategy of Islamic propagation through the medium of Facebook of five elected missionaries. Five Facebook pages have been chosen and analyzed using the thematic analysis with NVivo software. The theme of this study has been prepared in advance because this research involves the knowledge related to the Islamic laws that have been established by the tenets of Islam. The theoretical framework of this study is built base on the Framing Theory. The results obtained showed that the majority of the messages displayed in the selected Facebook pages categorized as religious missionaries. The function to encourage charity is a message that often discussed in the analyzed entry. However, the strategy of choice for missionaries to be applied on their Facebook page is the writing that has the effect of information. The findings can be referred to the missionaries and also to the government agencies and NGOs in practicing and strategizing before the establishment of Islamic missionary message is disseminated to the public. Utilizing an accurate delivery strategy will be more appealing and provide a positive impact on society.
Keywords: Social media, Facebook, Islamic Da’wah, Framing Theory
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Ali, Jan A., and Faroque Amin. "Jamaat-e-Islami and Tabligh Jamaat: A Comparative Study of Islamic Revivalist Movements." ICR Journal 11, no. 1 (June 15, 2020): 75–94. http://dx.doi.org/10.52282/icr.v11i1.24.
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Since the turn of the 20th century, a broad range of Islamic revivalist movements have sprung up in Muslim societies around the globe, especially where Muslims have formerly experienced, primarily through European colonisation, a gradual decline in key Islamic institutions and threats to their identity. Islamic revivalist movements have consequently emerged to inculcate religious principles en masse in the Muslim World through institutional developments, socio-political activities, missionary preaching, and propagation. Movements such as Ilyas’s Tabligh Jama’at and Maududi’s Jama’at-e-Islami are at the forefront of this enterprise and have both demonstrated their potential for bringing about important spiritual and social changes, particularly in Muslim-majority societies. Having been initiated in the Indian subcontinent, both movements currently have global and transnational influence. These two movements, however, have some fundamental differences with regard to their attitude towards polity and social development. In this paper, we compare and contrast the major characteristics of the two movements. A comparative appraisal of these two significant revivalist movements is expected to contribute to an understanding of the socio-religious discourse surrounding the phenomenon of Islamic revivalism. With this comparison, we argue that the differences in their methods are complementary rather than antagonistic, and generally pursue a similar greater goal: reviving Islam and returning society to a stable and harmonious state.
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Hajam, Hajam, Muzaki Muzaki, Dedeh Nur Hamidah, Aah Syafaah, and Aditia Muara Padiatra. "The Contribution of Al-Ghazali in Promoting Islamic Moderate Thought in Indonesia." Sunan Kalijaga: International Journal of Islamic Civilization 3, no. 2 (September 10, 2020): 1. http://dx.doi.org/10.14421/skijic.v3i2.1894.
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The current paper is dedicated to investigate a moderate religious doctrine through the presence of Islamic mysticism (sufism) resulted from Imam al-Ghazali. We argue that al-Ghazali's teaching imparted balance between the world and the hereafter like body and spirit. Al-Ghazali’s thought influenced many Indonesian mystics across fifteenth to nineteenth century. We believed that Indonesian Moslems scholars who were influenced by Al-Ghazali’s teaching developed religious propagation through wisdom and moralilty. We found that by applying mysticism moderate Islamic propagation were accepted by most of Indonesian Moslems. As a result, they were succesful in undertaking social transformation without any negative impact
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Isbah, M. Falikul. "Public Fundraising for Financing Islamic Education and Dakwa Mission." DINIKA : Academic Journal of Islamic Studies 3, no. 1 (April 30, 2018): 55. http://dx.doi.org/10.22515/dinika.v3i1.1224.
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Studies on Islamic education and Islamic propagation (dakwa) have not addressed the aspect of how particular actors fund their missions in Islamic education and dakwa. Based on a case study at Hidayatullah Islamic boarding school or Pesantren Hidayatullah, this article tries to correlate the issue of public fundraising and the financing of Islamic education and dakwa mission in contemporary Indonesia. Pesantren Hidayatullah conducts public fundraising program by forming a charity organization, namely Baitul Maal Hidayatullah (BMH). The finding reveals that the majority of the fund raised from public is used to finance Hidayatullah’s schools and dakwa missions. This finding is in contrast to what have been suggested by other studies stating that charitable fund is supposed to be distributed back to the community based on the need criteria. Keywords:Public Fundrising, Islamic Education, Dakwa’
Dissertations / Theses on the topic "Islamic propagation"
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Carstens, Johan. "Kommunikasie deur konfrontasie : Christelike sending en die Islamic propagation Centre International." Diss., 1992. http://hdl.handle.net/10500/16346.
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Text in AfrikaansHierdie studie kom voort uit die groeiende behoefte onder Christene in Suid-Afrika om die evangelie aan Moslems te kommunikeer. Die vertrekpunt van die studie is in 'n charismaties-evangeliese teologie, 'n tradisie wat tot op hede nog nie ernstige teologiese aandag aan getuienis teenoor Moslems gegee het nie. Dit gee 'n oorsig oor die herkoms van Suid-Afrikaanse Moslems en konsentreer dan op die uitdaging wat aan Christene gestel word deur die aktiwiteite van Mnr. Ahmed Deedat en die Islamic Propagation Centre International (IPCI). Die ontstaan van die IPCI en die inhoud van hulle openbare debatte en publikasies word eerstens ontleed. Daarna word die programme van drie Christengroepe, wat pertinent op die aktiwiteite van die IPCI reageer, beskryf en geevalueer. In 'n slothoofstuk word riglyne neergele vir 'n alternatiewe benadering teenoor Moslems wat klem le op die plaaslike gemeente en op vriendskapevangelisasie
This study emerges from a growing desire of Christians in South Africa to communicate the gospel to Muslims. The starting point of the study is in a charismaticevangelical theology, a tradition which has not yet given serious theological attention to Christian witness to Muslims. It gives a survey of the origin of South African Muslims and then concentrates on the challenge presented to Christians by the activities of Mr. Ahmed Deedat and the Islamic Propagation Centre International (IPCI). First of all the development of the IPCI and the content of its public debates and publications are analysed. Then the programmes of three Christian groups that have have reacted pertinently to the IPCI are described and evaluated. In a closing chapter some guidelines are given for an alternative approach to Muslims which emphasises the local congregation and f~iendship evangelism
Christian Spirituality, Church History and Missiology
M. Th. (Sendingwetenskap)
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Jamal, Riaz Cassim. "The role and contribution of the Islamic Propagation Centre International in the field of Da'wah." Thesis, 1991. http://hdl.handle.net/10413/7549.
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Hosni, Meryem. "L’alternative de la participation politique chez le mouvement islamique de l’unicité et de la réforme au Maroc." Thèse, 2016. http://hdl.handle.net/1866/18721.
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Cette étude aborde l’un des plus importants enjeux auxquels font face les mouvements islamiques, entre autres, l’engagement et la participation politique. Elle enquête sur la nature et les références de ses mouvements, en particulier le Mouvement de l’Unicité et de la Réforme (MUR) et aussi analyse, en adoptant une approche neutre et objective, combinant le cadre théorique avec celui de la pratique, leurs résultats en tant que mouvements sociopolitiques dans des communautés musulmanes, visant à apporter un changement social et politique.
L’expérience de la participation politique des islamistes marocains à travers le Mouvement de l’Unicité et de la Réforme (actif politiquement, sous la couverture du Parti de la Justice et du Développement PJD) représente un modèle typique qui mérite toute attention de recherche et d’étude. En effet, le Maroc est parmi les premiers pays à autoriser aux mouvements islamiques modérés d’entrer officiellement dans le champ politique, et de s’y activer légalement. Aussi, ces derniers ont su se démarquer dans la scène politique et dépasser les thèses de coupures fondées sur une opposition radicale aux régimes gouvernants.
Compte tenu de l’importance de la présence et du poids dont jouissent actuellement les mouvements islamiques, il est maintenant évident pour un grand nombre d’observateurs spécialistes que l’on ne peut plus parler de l’avenir politique et social dans les pays du monde islamique sans parler ou prendre en compte le rôle considérable de ces mouvements dans le tissu social du monde musulman. La plupart des études entreprises dans le domaine se préoccupaient du côté fondamental et théorique des mouvements islamiques, cependant cette présente étude s’émerge du lot par sa focalisation sur les organisations islamiques et leurs participations politiques en prenant le MUR comme cas d'étude. Elle aborde le problème définitionnel et cognitif lié à la notion des mouvements islamiques, puis explique la propagation rapide de ces mouvements dans le monde islamique, et identifie les idéologies motrices de leur action pour comprendre leurs concepts et leurs comportements envers l’autorité et la société.This study addresses one of the most important issues facing Islamic movements, among others, engagement and political participation. It investigates the nature and references of these movements, particularly the Movement of Unification and Reform (MUR) and also analysis, adopting a neutral and objective approach, combining the theoretical framework with that of practice, their results as socio-political movements aiming to provide social and political change in Muslim communities. The experience of political participation of Moroccan Islamists across the Movement of Unification and Reform (active politically under the cover of the Justice and Development Party [PJD]) represents a typical model that deserves careful research and study. Indeed, Morocco is among the first countries to allow moderate Islamist movement, to officialy enter the political field and to activate in legally. Also, Islamists in Morocco have stood out in the political scene and overcame cuts theses based on a radical opposition to the governing regimes. Given the importance of the presence and weight currently enjoyed by Islamic movements, it is now clear to many observers and experts that we cannot talk about the political and social future in the countries of the Islamic world without mentioning or taking into account the important role of these movements. Most studies undertaken in the area were concerned with fundamental and theoretical aspects of Islamic movements; however, this study emerges from the batch by its focus on Islamic organizations and their political participation by taking MUR as a case study. It addresses the definitional and cognitive problem related to the notion of Islamic movements. Then explains the rapid spread of these movements in the Islamic world, and identifies the driving ideologies of their action to understand their concepts and attitudes toward authority and society.
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Amaechi, Kingsley Ekene. "Violence and political opportunities : a social movement study of the use of violence in the Nigerian Boko Haram." Thesis, 2019. http://hdl.handle.net/10500/25758.
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This study investigates the use of violence by Salafi-Oriented Movement Organisations. Drawing
mostly from Social Movement Theory’s “political opportunity” and “resource mobilisation”
thesis, it uses the Northern Nigerian-born Boko Haram (BH) to study how such organisation
evolved and used different forms of violent activisms for goal attainment. On that basis, three main
research questions were formulated: (1) What socio-political structures enabled the evolution of
the organisation in Northern Nigeria? (2) Under what conditions did BH begin to use armed
violence against the Nigerian State? (3) What specific forms of armed violence did BH use and
how were such forms of strategy sustained within the organisation? In answering these questions,
the study relied on data collected through one-on-one semi-structured interviews from religious
leaders in Northern Nigeria (particularly those within the Salafi networks); selected politicians in
the areas where the group operates; some Nigerian security personnel, and on focus group
interviews from victims of BH violence. In addition, the study also drew from other documentary
sources (videos and audio recordings from different leaders in the group), and from internal
correspondence between BH leaders and those of al-Qaeda in the Islamic Maghreb. Along the
primary data, these documentary sources showed a striking historical continuity about the
emergence and activities of BH from inception, up until they began using violence as a means for
goal attainment. The data showed that while the emergence of the group was dependent on specific
Northern Nigerian socio-political and mobilisatory structures, the adoption and sustenance of
different forms of violence in the group were re-enforced by the interactions between the group’s
leadership and the Borno state government; the violent response of the Nigerian government to the
group's initial anti-state rhetoric; the mobilisation of different material resources (accruing from
the organisation’s interactions and collaborations with similar international Salafi networks) and
the internal dynamics in the group (competition between the different factions in the organisation).
These inter-related conditions provided the windows of opportunity upon which both the
establishment of the group, as well as the internal logic for the development and justification of
different forms of violence were sustained within the organisation.Religious Studies and Arabic
D. Litt. et Phil. (Religious Studies)
Books on the topic "Islamic propagation"
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The preaching of Islam: A history of the propagation of the muslim faith. London: Darf, 1986.
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Anwar, Marzani. Islamic propagation on TV media: A report of the research results Center for Religious Research and Development Jakarta 2009. Cakung, Jakarta: Board for Religious Research and Development of Jakarta, 2010.
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Serrano Ruano, Delfina. Later Ashʿarism in the Islamic West. Edited by Sabine Schmidtke. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199696703.013.019.
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This chapter reviews the gradual adoption of Ashʿarism in the pre-modern Islamic west, from its introduction in Ifrīqiyā and parts of central Maghrib by the middle of the tenth century CE, passing through its subsequent propagation to and further development in al-Andalus until its dissemination in the Far Maghrib owing to the joint influence of Ifrīqī and Andalusī theologians. Special emphasis is put in the Almoravids’ contribution to this latter process and the challenges posed by Ibn Tūmart—the leader of the Almohad movement—to the local Mālikī-Ashʿarī establishment.
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Khwaja Hasan Nizami: Fann-o-shakhSiyat. Karachi, Pakistan: Urdu Academy Sindh, 1991.
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Moore, Kathleen M. Da‘wa in the United States. Edited by Jane I. Smith and Yvonne Yazbeck Haddad. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199862634.013.006.
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Da’wa (literally, "call") refers not only to missionary work (i.e., spreading the message of Islam to nonbelievers). It also means reinforcing greater piety on the part of Muslims, appealing to Muslims to renew their religious commitment. Influenced by Muslim scholar Isma’il al-Faruqi, contemporary da’wa activity in the American context has underscored that the role of the da’i (the one who calls) is to invite "reversion" to one's natural or innate state of being in relationship with the divine. Islam was readopted by many twentieth-century African Americans due to da’wa work of the Ahmadis, the Nation of Islam, and others. Digital da’wa, using new social media and the Internet, and visual da’wa (e.g., satellite television and YouTube videos) add innovative means to propagating the faith and increasing Islamic literacy.
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Alijah, Gordon, and Malaysian Sociological Research Institute, eds. The propagation of Islam in the Indonesian-Malay archipelago. Kuala Lumpur: Malaysian Sociological Research Institute, 2001.
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Dudoignon, Stéphane A. The Baluch, Sunnism and the State in Iran. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190655914.001.0001.
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Since 2002, Sunni jihadi groups have been active in Iranian Baluchistan without managing to plunge the region into chaos. This book suggests that a reason for this, besides Tehran’s military responses, has been the quality of Khomeini and Khamenei’s relationship with a network of South-Asia-educated Sunni ulama (mawlawis) originating from the Sarbaz oasis area, in the south of Baluchistan. Educated in the religiously reformist, socially conservative South Asian Deoband School, which puts the madrasa at the centre of social life, the Sarbazi ulama had taken advantage, in Iranian territory, of the eclipse of Baluch tribal might under the Pahlavi monarchy (1925-79). They emerged then as a bulwark against Soviet influence and progressive ideologies, before rallying to Khomeini in 1979. Since the turn of the twenty-first century, they have been playing the role of a rampart against Salafi propaganda and Saudi intrigues. The book shows that, through their alliance with an Iranian Kurdish-born Muslim-Brother movement and through the promotion of a distinct ‘Sunni vote’, they have since the early 2000s contributed towards – and benefitted from – the defence by the Reformist presidents Khatami (1997-2005) and Ruhani (since 2013) of local democracy and of the minorities’ rights. They endeavoured to help, at the same time, preventing the propagation of jihadism and Sunni radicalisation to Iran – at least until the ISIS/Daesh-claimed attacks of June 2017, in Tehran, shed light on the limits of the Islamic Republic’s strategy of reliance on Deobandi ulama and Muslim-Brother preachers in the country’s Sunni-peopled peripheries.
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Helfont, Samuel. Continuity and Change in the Gulf War. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190843311.003.0007.
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This chapter discusses the Ba’thist regime’s use of religion during the Gulf Crisis in 1990 and the Gulf War in 1991. In 1990, Saddam invaded Kuwait and then Saddam again raised eyebrows in 1991 by delivering what became known as his first and second “jihad speeches,” which highlighted long-held Ba’thist ideas about Islam. Saddam was able to integrate the regime’s political instrumentalization of religion into its broader strategies for the war. Those ideas were then echoed throughout Iraq’s religious landscape and in its official and unofficial propaganda during the war. As this chapter shows, the increase in regime’s propagation of religious propaganda during the conflict reflected an increase in its institutional capacity to organize and present its views on religion rather than a shift in ideology away from Ba’thism toward Political Islam.
Book chapters on the topic "Islamic propagation"
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Farquhar, Mike. "The Islamic University of Medina since 1961: The Politics of Religious Mission and the Making of a Modern Salafi Pedagogy1." In Shaping Global Islamic Discourses. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748696857.003.0002.
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This chapter offers an analysis of how the Islamic University of Medina (IUM) was from its very inception meant to function as a Saudi state-backed Salafi missionary project with global reach. The goal was for students to return to their home countries or to travel on elsewhere after graduation for du'a, or as missionaries, to promote spiritual commitment and “correct” religious knowledge and practice. As the university president and future Grand Mufti Abd al Aziz bin Baz wrote in a prospectus published in 1971, emphasising the sacred geography of Medina and suggesting a parallel between this Saudi-backed project and the Prophet's own mission, the university was to operate as a source of modern Islamic propagation from the source of the first Islamic propagation.
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Borck, Tobias, and Jonathan Githens-Mazer. "Countering Islamic State’s Propaganda." In ISIS Propaganda, 219–41. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190932459.003.0008.
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This chapter reflects on the challenge of countering the Islamic State (IS) in the information environment. National and international efforts to counter the group must—and must continue to—go beyond military operations and political initiatives and include a range of counterpropaganda activities. This chapter combines a scholarly approach with the view of practitioners in order to identify and discuss the challenges brought about by two types of counterpropaganda. First, it examines the issues associated with efforts to deny IS access to the information environment, especially online, by shutting down accounts and deleting content. Second, it addresses the possibilities and pitfalls of various approaches to directly engage and compete with IS propaganda in the information environment, including through the propagation of counter- and alternative narratives.
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Bunt, Gary R. "E-Jihad and Gen-ISIS." In Hashtag Islam, 123–40. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469643168.003.0007.
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This chapter discusses the emergence of ‘Islamic State’ and their application of social media in order to promote their activities. This was integral to the development of IS, which integrated and recorded its message for recruitment and propagation purposes. The chapter also explores how this viewpoint was contested online.
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Aljunied, Khairudin. "Islam and Colonialism." In Islam in Malaysia, 107–29. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190925192.003.0006.
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Chapter 5 looks at institutions and other policies created by the British to address Muslim affairs. The Majlis Ugama Islam (Islamic Religious Councils) was one of these. Although modeled upon British experience in Egypt and India with the aim of bureaucratizing Islam in Malaysia, these institutions were also platforms for the propagation of Islam as local Muslims collaborated with the British in restructuring Muslim lives. Orientalism under the sponsorship of colonial states also helped to create deeper appreciation on the part of the Muslims about their own faith and history. Although regulated, the hajj continued as an avenue where reformist and modernist ideas flowed into and out of Malaysia. Colonialism was, in hindsight, Islamization by other means, or “colonial Islamization.” This chapter provides a counterargument against previously held beliefs that colonialism in Malaysia arrested the infusion of Islam. The reverse held true, though it must also be acknowledged that colonialism did result in fragmentation of the Muslim community into Anglophones and British-compliant elites. Divide and rule was the British way of keeping Muslims in check.
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Koeman, Joyce, and David Bassens. "Potential and Pitfalls of Ethnic Marketing in Financial Services in Belgium." In Nationalism, Cultural Indoctrination, and Economic Prosperity in the Digital Age, 127–51. IGI Global, 2015. http://dx.doi.org/10.4018/978-1-4666-7492-9.ch006.
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Access to financial services constitutes an important prerequisite for participation in increasingly financialized societies and economies; however, financial exclusion remains commonplace among socio-economically weaker groups. In this chapter, the authors examine the role financial institutions could play in bridging such socio-ethnic divides in the context of Brussels as a commercial opportunity arises for institutions that are willing and able to cater, for instance through Islamic modes of finance, to relatively underserved Muslim communities. The chapter integrates and mirrors ethnic marketing literature and recent debates in geography about financial inclusion to discuss the obvious tensions that further financialization of economically weaker and culturally marginalized groups in society brings along. Doing so, the authors identify key societal trends at the interface of ethnic marketing and the propagation of “alternative” forms of finance and conclude with suggestions for an interdisciplinary research agenda.
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Kazmi, Zaheer. "Islamic Democracy by Numbers." In Islam after Liberalism, 149–64. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190851279.003.0008.
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This chapter focuses on the ideological uses of the concept of al wasatiyya, as a means of propagating moderation, by prominent contemporary Muslim scholars engaged in countering extremism. It focuses on the ways in which, through the idea of the “middle way”, a particular theology combines with a majoritarian narrative of Islamic history, politics and civilization to produce a potent synthetic ideology which often serves to exclude, anathematize or marginalize. While it has become a commonplace among liberals to debate the fluid interpretations of Islamic concepts which legitimize violence, less attention, if any, has been given to the equally unstable categories associated with antidotes to religious violence. By deploying the majoritarian dimensions of a concept like “the middle way”, leading scholars today expose the multivalent and volatile nature of theological categories associated with countering extremism. Perhaps, most significantly, it points to some of the limits encountered in searching for correspondence between Islam and the West by way of such categories.
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Beránek, Ondřej, and Pavel Ťupek. "Saudi Arabia between pan-Islamism, Iconoclasm and Political Legitimacy." In The Temptation of Graves in Salafi Islam. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474417570.003.0004.
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This chapter explains the process of Wahhabism institutionalisation that occurred during the period of the third Saudi state, as well as the proselytic mechanism that has been part of Saudi-led pan-Islamism since the 1960s. It focuses mostly on the opinions of Muhammad ibn Ibrahim Al al-Shaykh, Ibn Baz and Muhammad Nasir al-Din al-Albani, especially with regard to funeral architecture and the legality of visits to graves by women. In the case of al-Albani, the chapter looks at the methodology he advocated in relation to the fulfilment of Salafi goals. It also identifies some of the patterns regarding opposition to the Saudi regime, such as those associated with Juhayman al-ʿUtaybi and Abu Muhammad al-Maqdisi, both of whom were influenced by the Saudi propagation of tawhīd and iconoclasm. This chapter also describes the internal mechanisms and structures of the official Saudi religious establishment, especially its fatwā institutions.
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Israeli, Raphael. "Conclusion: Are Hatred and Lie Propagation Reversible?: Summary Reflections." In Hatred, Lies, and Violence in the World of Islam, 325–31. Routledge, 2017. http://dx.doi.org/10.4324/9780203790243-10.
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"Temne Agency in the Propagation and Africanization of Islam in Colonial Freetown, 1920–1961." In Facts, Fiction, and African Creative Imaginations, 150–66. Routledge, 2009. http://dx.doi.org/10.4324/9780203872659-16.
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Elhariry, Yasser. "Sufis in Mecca." In Pacifist Invasions. Liverpool University Press, 2018. http://dx.doi.org/10.5949/liverpool/9781786940407.003.0006.
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This chapter directly picks up where Stétié ends, with a textual analysis of a poetic cycle of chapbooks by Meddeb. I argue that a renouveau in the Francophone lyric is made possible through his translations of classical Arabic and Sufi poetry. In his chapbooks, Meddeb attempts to refashion himself, after his two successful and widely acclaimed first novels Talismano (1979) and Phantasia (1986), as a mystical, wandering Sufi poet. With Tombeau d’Ibn Arabi (1987), Les 99 stations de Yale (1995), and Aya dans les villes (1999) in particular, Meddeb manically focuses on an adaptational, modern rewriting in French verse of the history of Sufi saints, poets and poetry. Meddeb simultaneously draws on the formal and structural poetics of the pre-Islamic odes (as we will have seen with Tengour and Jabès), but he recasts them in light of the life of the Sufi saints and mystics rather than the pagan poets. Meddeb’s major innovation lies not only in the poetic combination of sacred and profane poetic registers, but also in an original combination of French and Arabic poetic registers with the world of modern American poetics. A central literary case whom I revisit in the conclusion to Pacifist Invasions, a critical re-evaluation of Meddeb reveals him to be indispensable for the successful poetic reconstruction of Francophone studies. I demonstrate how, much like the Sufi poet, and in keeping with ‘Ā’ishah al-Bā‘ūniyyah’s Principles of Sufism, Meddeb’s new Francophone lyric self-inflects as consciousness in search of what lies beyond its knowledge of its current state: situated in relation to itself, its paradoxical internal genealogy, its contemplative meditational mode. The poetic import of Meddeb’s lyric consists of the masterful blending of the figure of the Sufi poet and the Arabic tongue with contemporaneous intonations in French poetry. Meddeb’s writing transverses concurrent and widely divergent poetic trends, and connects them to one another in an original French-language arabesque. Beneath the surface of his first poetic experiments, Meddeb had couched a hidden, propagative poetics of the trace, barely perceptible, held together by thematic and generic modulations, a double lyric voice, and the infralinguistic.
Conference papers on the topic "Islamic propagation"
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Mafardi. "Muhammadiyah's Islamic Propagation Strategy in Response to The External Challenges of Islam (Christianization): The Social-Historical Lessons Learned From The Case of Immanuel Christian Hospital Ever Been Established in Bukittinggi." In Proceedings of the 4th Progressive and Fun Education International Conference (PFEIC 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/pfeic-19.2019.16.
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Pérez-Pereiro, Alberto, and Jorge López Cortina. "Cham Language Literacy in Cambodia: From the Margins Towards the Mainstream." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.15-3.
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The Cham language has been written since at least the 4th Century. As such it is the oldest attested language of all of the Austronesian languages. This literary heritage was transmitted using locally modified forms of Indian scripts which were also used to write Sanskrit. With the loss of Cham territories to the Vietnamese, many Cham became displaced and the literary culture was disrupted. In addition, the adoption of Islam by the majority of Cham led many of those who continued to write to do so in variations of the Arabic script. However, the literary potential of the language in Cambodia has not been fully realized in either script – with village scholars using it almost exclusively for religious tracts and for very limited local audiences. In 2011, the United States Embassy initiated a program to encourage the protection of Cham culture and heritage. This Cham Heritage Expansion Program ran from 2011 to 2017 and resulted in the operation of 13 schools in which over 2,500 students of different ages were taught the traditional Cham script. This effort was accompanied by the development of a now significant number of local Cham intellectuals throughout the country who are dedicating themselves to the expansion of the use of Cham as a written language in all aspects of daily life. This presentation documents the way in which interest in this long-neglected writing system was rekindled, and the new avenues for personal and communitarian expression that are being opened by the propagation of Cham literacy. It also presents current developments in the formalization of Cham language education in the country, including the possibilities of bringing the language into the school system.
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Pagalay, Usman, Mukhammad Fahmi, and Juhari Juhari. "Dynamics Analysis of Two-Dimensional Systems of the Hodgkin-Huxley Model on Propagatsion of Nerve Cell Impulse." In Proceedings of the 2nd International Conference on Quran and Hadith Studies Information Technology and Media in Conjunction with the 1st International Conference on Islam, Science and Technology, ICONQUHAS & ICONIST, Bandung, October 2-4, 2018, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.2-10-2018.2295563.
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