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Journal articles on the topic 'Mualaf'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Abdillah, Arafat Noer. "Pemberdayaan Mualaf Pasca Konversi di Mualaf Center Yogyakarta." Jurnal Tarbiyatuna 11, no. 1 (2020): 23–30. http://dx.doi.org/10.31603/tarbiyatuna.v11i1.3200.

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Converts in strengthening their diversity need moral and social support. This is based on the commitment and consequences of converts after conversion that are vulnerable to conflict and terror on the part of the family. Several studies that discuss the issue of converts focus more on the process of religious conversion. While converts who get terror or threats from the family need special empowerment with the aim of giving the right to freedom of religion. Therefore, the researcher will discuss the problem of converts after conversion and the role of the Yogyakarta Center for converts as reli

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Tahir, Aswar. "Converts of Village and Self-identity Construction of The Converted Community in Lembang Subdistrict Pinrang Regency." KURIOSITAS: Media Komunikasi Sosial dan Keagamaan 14, no. 1 (2021): 19–41. http://dx.doi.org/10.35905/kur.v14i1.1945.

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Kampung mualaf merupakan tempat tinggal bagi para keluarga mualaf yang ada di Kecamatan Lembang Kabupaten Pinrang, selain itu juga merupakan lingkungan khusus bagi para mualaf untuk belajar nilai-nilai ajaran keagaman Islam. Penelitian ini bertujuan untuk menganalisis bagaimana kampung mualaf sebagai lingkungan khusus dapat merekontruksi identitas diri komunitas mualaf. artikel ini menggunakan metode kualitatif, teknik pengumpulan data dilakukan dengan wawancara mendalam, observasi langsung dan dokumentasi, sedangkan teknik analisa data melalui reduksi data, penyajian data dan verifakasi data

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Subri, Irwan Mohd, Azman Ab Rahman, and Mahazan Abdul Mutalib. "Penerimaan Penggunaan Istilah Mualaf dalam Kalangan Mualaf di Malaysia." مجلة إدارة و بحوث الفتاوى 6 (November 2015): 111–34. http://dx.doi.org/10.12816/0029907.

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Mohd Subri, Irwan, Azman Ab. Rahman, Mahazan Abdul Mutalib @ Taib, et al. "Penerimaan Penggunaan Istilah Mualaf dalam Kalangan Mualaf di Malaysia." Journal of Fatwa Management and Research 6, no. 1 (2018): 111–34. http://dx.doi.org/10.33102/jfatwa.vol6no1.76.

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The difference of thinking leads to diversity of the use of the term for particular issue. There is a wide term used to the new convert to Islam as convert Muslim, new brothers and sisters, a brother Muslim, reverted Muslim and mualaf. However, the question arises regarding the most appropriate term to use for this group either in everyday conversation or even in terms of its use in academic and legal. Therefore, this article will discuss the concept of the mualaf and use of the term for the new converts to Islam in Malaysia. The main objective of this article is to review the new brother’s ac

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Shaharuddin, Syarul Azman, Muhammad Yusuf Marlon, Mariam Abd Majid, Abur Hamdi Usman, Fakhri Sungit, and Zulkifli Abd Hamid. "THE RELATIONSHIP BETWEEN IMPACT OF ZAKAT DISTRIBUTION AND RELIGIOUS PRACTICE AMONG MUALLAF IN SELANGOR." Humanities & Social Sciences Reviews 7, no. 4 (2019): 371–76. http://dx.doi.org/10.18510/hssr.2019.7448.

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Purpose and problem of the study: This study to identify the level of impact of zakat distribution and the level of religious practice among the mualaf (convert) in Selangor. The aim is also to analyse the relationship between the level of impact of zakat distribution and the level of religious practice of mualaf in Selangor. The problem of the study is issues which related to the granting of zakat rights to Muslims and its impact on strengthening the faith of these groups and their appreciation of Islamic teachings. Methodology: This study applies quantitative methodology which involves

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Ulya, Umniyyatul. "PERAN YAYASAN MUALAF CENTER INDONESIA DALAM MEMBINA KEAGAMAAN MUALAF DI DEPOK." Harmoni 19, no. 1 (2020): 162–71. http://dx.doi.org/10.32488/harmoni.v19i1.325.

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Tulisan ini merupakan hasil penelitian lapangan yang diperoleh dari yayasan Mualaf Center Indonesia. Dengan adanya keluhan masalah tertentu pada mualaf, seperti terisolasi dari komunitas Muslim sekitar, sulitnya mencari tempat belajar, bahkan dikeluarkan dari anggota keluarga. Sehingga tulisan ini berisikan peran yayasan tersebut dalam membina mualaf, khususnya dibidang keagamaan melalui program-program yang ada. Dengan menggunakan metode kualitatif yang melibatkan peran peneliti dan informan dalam mengumpulkan data melalui observasi, wawancara, dan dokumentasi, penelitian ini menghasilkan kes

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Ulya, Umniyyatul. "PERAN YAYASAN MUALAF CENTER INDONESIA DALAM MEMBINA KEAGAMAAN MUALAF DI DEPOK." Harmoni 19, no. 1 (2020): 162–71. http://dx.doi.org/10.32488/harmoni.v19i1.325.

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Tulisan ini merupakan hasil penelitian lapangan yang diperoleh dari yayasan Mualaf Center Indonesia. Dengan adanya keluhan masalah tertentu pada mualaf, seperti terisolasi dari komunitas Muslim sekitar, sulitnya mencari tempat belajar, bahkan dikeluarkan dari anggota keluarga. Sehingga tulisan ini berisikan peran yayasan tersebut dalam membina mualaf, khususnya dibidang keagamaan melalui program-program yang ada. Dengan menggunakan metode kualitatif yang melibatkan peran peneliti dan informan dalam mengumpulkan data melalui observasi, wawancara, dan dokumentasi, penelitian ini menghasilkan kes

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8

Wan Razali, Wan Mohd Fazrul Azdi, Azman Ab. Rahman, Irwan Mohd Subri, et al. "Kepentingan Ilmu Perbandingan Agama dalam Modul Pengurusan Mualaf di Negeri Sembilan: Analisis Perspektif Da’i dan Mad’u." Journal of Fatwa Management and Research 6, no. 1 (2018): 65–85. http://dx.doi.org/10.33102/jfatwa.vol6no1.74.

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This article discusses the importance of comparative religion in the mualaf management module in Negeri Sembilan from the perspectives of both: Mad'u and Da'i. Comparative religion is a discipline of study which discusses comparatively the histories, beliefs, practices, ethics and many other religious aspects between two or more religions. In the Islamic history, there were many early and modern Muslims, who converted to Islam for they were touched by facts from the reasonings in the comparative religions.The focuses for this research on the importance of comparative religion in the mualaf man

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Syarifah, Hidayatus. "Model Pendidikan Mualaf." Penamas 31, no. 1 (2018): 83. http://dx.doi.org/10.31330/penamas.v31i1.227.

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Sinta, Ari Dyah, and M. Falikul Isbah. "Filantropi dan Strategi Dakwah terhadap Mualaf: Kolaborasi Mualaf Center Yogyakarta, Dompet Dhuafa, dan Rumah Zakat di Yogyakarta." KOMUNIKA: Jurnal Dakwah dan Komunikasi 13, no. 1 (2019): 15–31. http://dx.doi.org/10.24090/komunika.v13i1.2284.

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Existing studies have explored philanthropy as fund management practices for economic empowerment of the poor, or building infrastructure such as hospitals, schools, and Islamic boarding schools. This paper portrays another aspect, the role and strategy of Islamic philanthropy organisations in dakwah movement among newly-converted (muallaf) in Yogyakarta. Dakwah activities are normally conducted by dai in mosques through regular sermons. However, that method was considered as less effective as the task of dai is seen to be accomplished when the muallaf recite shahadat. The data here is drawn f

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Paramita, Celia, Aliffiati Aliffiati, and I. Ketut Kaler. "Potret Adaptasi Lima Mualaf Di Denpasar Barat." Jurnal Health Sains 2, no. 4 (2021): 581–91. http://dx.doi.org/10.46799/jsa.v2i4.212.

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Islam menjadi agama terbesar dengan penganut terbanyak di Indonesia, tidak terkecuali di Bali. Meski Bali terkenal dengan julukan “Tanah Seribu Pura”, namun bukan berarti Bali steril dari penduduk non-Hindu. Keberadaan Islam di Bali, mengundang ketertarikan peneliti terutama mengenai kehidupan mualaf. Mualaf di Bali telah tersebar tidak terkecuali di wilayah Denpasar Barat. Tujuan dari penelitian ini adalah untuk mengetahui proses mualaf selama mereka mempelajari Islam. Karena tidak jarang dari mereka yang kerap mengalami kesulitan selama mempelajari Islam. Terkait dengan penelitian ini, jenis

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Yudha, Ansfiksia Eka Poetra, and Ernaning Setiyowati. "Muallaf Center Design as an Implementation of Psycological and Economical Effect for Muallaf in Malaysia." Journal of Islamic Architecture 4, no. 1 (2016): 37. http://dx.doi.org/10.18860/jia.v4i1.3466.

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<p><em>Mualaf</em> is the term to represent people who just moves to Islam from other religion. <em>Mualaf</em> Center is an important place for <em>mualaf</em> to get information about Islam. There are some reasons and factors that make a not-Moslem hesitates about their religion and decides to move to Islam. These circumstances make them need a psychological and economical guidance as the effects after they become <em>mualaf</em>. There are 6.3% from total citizen becomes <em>mualaf</em> in Malaysia. This number is in the not-

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Hermawansyah, Hermawansyah, and Suryani Suryani. "Internalisasi Nilai-nilai Keislaman pada Anak-anak Para Muallaf." PALAPA 5, no. 1 (2017): 14–42. http://dx.doi.org/10.36088/palapa.v5i1.34.

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This research purpose to describe internalization of Islamic values to muallaf children The Research focus are internalization process, strategy, enabling and inhibiting factors internalization of Islamic values. The main problem is increasing religious conference in tolonggeru village, then more children are mualaf. But with the lack of understanding of Islam background their parents, so that the difficulties for parents provide an understanding of Islam for theirs. Presence The pondok pesantren Umar Bin Abdul Aziz, assist in the internalization of Islamic values to mualaf children. This rese

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Ab. Rahman, Azman, Irwan Mohd Subri, Mahazan Abdul Mutalib @ Taib, et al. "Persepsi Mualaf Terhadap Pengisian Pengislaman dan Program Pembangunan Mualaf: Kajian di Negeri Sembilan." Journal of Fatwa Management and Research 6, no. 1 (2018): 135–48. http://dx.doi.org/10.33102/jfatwa.vol6no1.78.

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Islam has gained a place in the hearts of non-Muslim communities. As a proof, statistics released by the Syarie Lawyers Association of Malaysia recorded an increase in the number of converts up to 76,663 people all over Malaysia in 2000 until 2009. There are various factors that motivated these people to Islam. For example, some are impressed with the presentation by the preacher that approached Islam to this group. However, the role of management and replenishment program after conversion of an individual to Islam as an attraction to this group can not be set aside. Thus, this article is to i

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Mahmud, Mahmud, Miftahul Fikri, Hasbiyallah Hasbiyallah, and Anita Nuraeni. "PEMBINAAN KELUARGA MUALAF UPAYA MEMBENTUK PRIBADI MUSLIM." Risâlah, Jurnal Pendidikan dan Studi Islam 6, no. 1 (2019): 125–38. http://dx.doi.org/10.31943/jurnal_risalah.v6i1.119.

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Artikel ini dilakukan untuk melihat sejauh mana pembinaan keagamaan para mualaf didapatkan. Karena sebagai seorang muslim yang baru mengenal Islam, tentu membutuhkan sebuah pembinaan keagamaan agar memudahkannya dalam memahami ajaran-ajaran tentang Islam. Hal ini bertujuan untuk dapat mendeskripsikan bagaimana pembinaan keagamaan yang dilakukan oleh keluarga mualaf dan bagaimana hasil dari pembinaan keagamaan mualaf terhadap agama Islam, yang sesuai dengan muslim pada umumnya. Sehingga penelitian ini dapat menjadi role model masyarakat dalam melakukan pembinaan keagamaan terhadap mualaf. Metod

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Gufron, Uup. "Corak Moderasi Beragama Keluarga Mualaf Tionghoa (Studi Kasus Jamaah Masjid Lautze Jakarta Pusat)." Jurnal Bimas Islam 12, no. 2 (2019): 205–32. http://dx.doi.org/10.37302/jbi.v12i2.115.

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Artikel ini bertujuan untuk mengetahui corak pemahaman moderasi beragama keluarga mualaf Tionghoa yang berada dalam binaan Masjid Lautze Pasar Baru Jakarta Pusat. Mayoritas mualaf binaan Masjid Lautze adalah dari kalangan etnis Tionghoa. Hal ini menjawab pertanyaan bagaimanakah corak yang menjadi kekhasan dalam moderasi beragama yang dijalani para mualaf etnis Tionghoa. Penelitian ini termasuk kualitatif deskriptif dengan melakukan wawancara langsung dengan responden yang relevan dan olah data. Berdasarkan data temuan, latar belakang para mualaf Tionghoa menjadi muslim dilatarbelakangi oleh ti

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Ab. Rahman, Azman, Irwan Mohd Subri, Mahazan Abdul Mutalib @ Taib, et al. "Indeks Pengukuran Penentuan Had Tempoh Mualaf di Malaysia." Journal of Fatwa Management and Research 6, no. 1 (2018): 39–63. http://dx.doi.org/10.33102/jfatwa.vol6no1.72.

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Based on the statistics released by the Syarie Lawyers Association of Malaysia in 2012 shows that an increase rate of muslim conversion is a total of 76, 663 people between 2002 until the year 2010, thus, it is proving good acceptance of Islam from the non-Muslims. Those who recently embraced Islam in ‘urf’ called convert and has the right in shares of zakat. However, the question arises in connection with the determination limit call duration that does not convert the uniform among the states in Malaysia especially in terms of relevance is used converts calls to those who have decades convert

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Ab. Rahman, Azman, Nurul Shazwani Nordin, Muhammad Faiz Abd. Shakor, Mohamad Anwar Zakaria, Nur Ain Syafiqah, and Mohammad Naqib Hamdan. "Kaedah Pengukuran Penentuan Status Mualaf kepada Mukalaf dalam Konteks Malaysia (Deterministic Measurement Methods in Mualaf to Mukalaf Status in Malaysian Context)." UMRAN - International Journal of Islamic and Civilizational Studies 7, no. 2 (2020): 41–49. http://dx.doi.org/10.11113/umran2020.7n2.413.

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The convergence of Islam among the Muslims increased every year. This development is excellent and shows that Islam is a religion of mercy and is appropriate for all ages. The term mualaf or sibling is often used by the community or agency that manages, guides and protects the welfare of the mualaf. There are questions about the duration of the status different caliphs by state which lead to the need for the status caliphs to be studied in detail. Therefore, the objective of this study is to identify the concept of mualaf and mukalaf according to the criteria set by Islamic scholars in definin

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Azman, A. R., M. S. Irwan, and A. M. Mahazan. "Persepsi Mualaf Terhadap Pengisian Pengislaman dan Program Pembangunan Mualaf : Kajian di Negeri Sembilan." مجلة إدارة و بحوث الفتاوى 6 (November 2015): 135–48. http://dx.doi.org/10.12816/0029908.

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Fitriana, Lintang Ayu, and Zaenal Muttaqin. "Resepsi Mualaf Terhadap Konsep Diri Mukmin." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 5, no. 2 (2020): 225–41. http://dx.doi.org/10.24090/maghza.v5i2.4279.

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This article discusses Muslim converts’ (muallaf) reception on Q.S. al-Mu’minūn (23): 1-11 as a process of self-understanding to become a Muslim and looks for the factors prompting their reception. This article is based on field research on the community of Muslim converts affiliated with the Mualaf Center Solo (MCS). This research employed the theory of Qur’anic reception. The collected data is examined using discourse analysis and then presented descriptively. The research shows that Muslim converts in MSC are capable of comprehending Q.S. al-Mu’minūn (23): 1-11 and of understanding the char

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Hartati, Zainap. "KESALEHAN MUALAF DALAM BINGKAI KEISLAMAN." TRANSFORMATIF 3, no. 1 (2019): 1–18. http://dx.doi.org/10.23971/tf.v3i1.1235.

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The development of converts in Central Kalimantan is quite widespread in several districts/cities, but its existence still needs a joint commitment to foster and guide the understanding and guidance of religion in the strict teachings of Islam. Based on this matter, this research was carried out with the formulation of how piety when they convert to Muslim, with the aim of analyzing the piety of converts in their Islamic practices in Central Kalimantan. The method used in this research is interviews, observation and documentation. The results obtained that the piety of converts as a Muslim app

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Ab. Rahman, Azman, Irwan Mohd Subri, Mahazan Abdul Mutalib @ Taib, et al. "Analisis Pentafsiran Mualaf Menurut Islam dan Enakmen Pentadbiran Agama Islam Negeri di Malaysia." Journal of Fatwa Management and Research 6, no. 1 (2018): 9–37. http://dx.doi.org/10.33102/jfatwa.vol6no1.71.

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Converts is categorised as those entitled to receive zakat in Islam. There are differences in the interpretation of the definition of converts who can influence the distribution of zakat management. The differences that may exist are either non-Muslims that Islam is also likely to be eligible to receive zakat or not. Thus, the objective of this article is to identify the definition of converts by the debate earlier and contemporary scholars of various sects in detail. This article is also analyzes the interpretation of converts in Administration of Islamic Law for every state in Malaysia. This

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Ab. Rahman, Azman, Irwan Mohd Subri, Nuradli Ridzwan Shah Mohd Dali, et al. "Skim Bantuan Zakat Mualaf: Satu Kajian Kontemporari di Wilayah Persekutuan." Journal of Fatwa Management and Research 6, no. 1 (2018): 193–208. http://dx.doi.org/10.33102/jfatwa.vol6no1.81.

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Converts is one of the group which obtained a portion of zakat after asnaf and poor groups and registed zakat collecters (amil). Systematic distribution of zakat can give justice to those who are eligible to receive zakat donations as converts. Majlis Agama Islam Wilayah Persekutuan (MAIWP) as an institution that responsible for managing the zakat fund has provided various aid schemes for them. The question arises whether zakat distribution scheme and aid provided by the MAIWP can meet all the needs and will of converts, especially in the Federal Territory. Therefore, this study was undertaken

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Rusli, Almunauwar Bin. "MUALAF DI MINAHASA : KESALEHAN BERAGAMA DAN PILIHAN POLITIK." Dialog 43, no. 1 (2020): 23–32. http://dx.doi.org/10.47655/dialog.v43i1.359.

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This article discusses the mualaf groups in North Minahasa as a Christian bastion : Islam (37,934) and Christians (200,213). Minahasa and Christianity are inseparable from ideology. Islam has inspiring Mualaf life since the beginning of hijrah movement on television. This article employs a qualitative descriptive method with sociological approach. Participatory observations, in-depth interviews and literature studies were conducted at Desa Warisa. The result of research shows that the majority of mualaf groups comes from Minahasan ethnic (Tonsea) and Sanger. They live as farmers, housewives an

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Muhamat@Kawangit, Razaleigh, and Salawati Saringat. "Dakwah Among Indian Mualaf in Malaysia." Islamiyyat 36, no. 2 (2014): 91–96. http://dx.doi.org/10.17576/islamiyyat-2014-3602-09.

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Ramadhanu, Andika, and Tika Widiastuti. "Model Pemberdayaan Ekonomi Mualaf Oleh Lembaga Amil Zakat: Studi Kasus LAZ BMH Pada Mualaf Suku Tengger." Jurnal Ekonomi Syariah Teori dan Terapan 4, no. 4 (2017): 281. http://dx.doi.org/10.20473/vol4iss20174pp281-296.

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The study aims to understand the economic empowerment model of Muslim converts by amil zakat institution, taking what LAZ BMH has done to Tengger’s Muslim converts as study case. Using qualitative descriptive approach with study case, the data collected through interviews with empowerment manager of BMH, Tengger’s Muslim converts, and the preacher, direct participatory observation, as well as documentation. In validating the data, this study uses data triangulation technique before analyzing through data reduction, presentation, and conclusion. The results of this study indicate that BMH has a

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Ab. Rahman, Azman, Irwan Mohd Subri, Mahazan Abdul Mutalib @ Taib, et al. "Prosedur Pengislaman Mualaf di Negeri Sembilan: Kajian di Persatuan Cina Muslim Malaysia (Macma)." Journal of Fatwa Management and Research 6, no. 1 (2018): 149–66. http://dx.doi.org/10.33102/jfatwa.vol6no1.79.

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The spread of Islam in Malaysia had a positive impact against the increasing number of converts. Before embracing Islam, someone should know the conversion procedures to prevent any problems arise after becoming a Muslim. Having converted to Islam, the development of a new convert was very important to ensure they are on the right path. Associations such as the Malaysian Chinese Muslim Association (MACMA), PERKIM, KIMMA, MRA and IPSI is important to ensure the welfare, protection and guidance to converts. Therefore, this study is to examine the conversion procedure in Negeri Sembilan and to ob

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Lubis, M. Zaky Mubarak. "Strategi Pengembangan Ekonomi Mualaf di Kota Padang." Jurnal Ilmiah Syi'ar 19, no. 2 (2019): 199. http://dx.doi.org/10.29300/syr.v19i2.2553.

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This study aims to find the economic development strategies of converts in the city of Padang. The research approach was conducted using a descriptive qualitative method by collecting data through interviews, documentation and focus group discussions. The research explains that the economic problems of converts to cities in the city are caused by the severance of family relations, lack of ability, lack of converts, lack of assistance and lack of community awareness. The strategy in the economic development of converts in the city of Padang is happy with four processes. First, the making of con

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Gusriyadi, Ilham, Repi Repi, and Rika Cheris. "Perancangan Pesantren Mualaf Pekanbaru Pendekatan Arsitektur Islam." JURNAL TEKNIK 14, no. 1 (2020): 79–88. http://dx.doi.org/10.31849/teknik.v14i1.3367.

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Islamic Boarding School is a traditional educational institution, teaches various things about Islam, in contrast to Islamic boarding schools in general, the Islamic Boarding School for Muslims is specifically intended for Converts, namely for people who have recently joined Islam. Islamic Boarding School guides Converts in learning everything about Islam, namely in the field of guidance and education in the form of the Aqeedah, akhlaq, tauhid, reading the Qur'an, Fiqh, Tafsir and Arabic. The design is intended so that Converts feel the presence of brothers and sisters who can help strengthen

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Widodo, Anton. "URGENSI BIMBINGAN KEAGAMAAN ISLAM TERHADAP PEMBENTUKAN KEIMANAN MUALAF." Jurnal Bimbingan Penyuluhan Islam 1, no. 01 (2019): 66. http://dx.doi.org/10.32332/jbpi.v1i01.1476.

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The Urgency of Islamic Religious Guidance Against the Formation of Faith This convert is an Islamic religious guide to the formation of converts' faith applied to converts who are problematic or not, because basically with the Islamic guidance Muslim converts will always remember Allah and be a straight way to reach a calmer and directed life. . Islamic religious guidance is done by lectures, religious discussions, and outpouring of the heart. In addition, there are daily programs such as congregational prayers, qiyamul lail material, there are also certain times such as the commemoration of I

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Azman, A. R., M. S. Irwan, and A. M. Mahazan. "Indeks Pengukuran Penentuan Had Tempoh Mualaf di Malaysia." مجلة إدارة و بحوث الفتاوى 6 (November 2015): 39–63. http://dx.doi.org/10.12816/0029904.

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Rokhis, Rokhis. "Memaknai Pesan Islam: Studi Fenomenologi Mualaf di Purwokerto." International Conference of Moslem Society 1 (October 24, 2016): 346–54. http://dx.doi.org/10.24090/icms.2016.2412.

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The phenomenon of a person to change religions is an interesting thing to be studied more in depth. However, the decision to convert is not a trivial thing, and should be considered carefully. The refusal of parents, friends, business colleagues and others is a challenge that must be faced when a person chooses to convert. Nevertheless, the existence of a spiritual experiences are experienced, makes faith grow stronger to convert. In other words, a person attempts to move this religion has its own meaning and appreciation for such individuals. This study intends to study forms of experience fr

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Mohamed Nor, Zulhilmi, and Azman Ab. Rahman. "Pendekatan Al-Quran dan Al- Sunnah dalam Menyantuni Mualaf." Journal of Fatwa Management and Research 6, no. 1 (2018): 87–110. http://dx.doi.org/10.33102/jfatwa.vol6no1.75.

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Islam is a religion of Allah without differentiate the social class, ethnicity and race. Adequacy and sustainability of Islam is clearly evident towards the creatures of Allah SWT on this earth through law and legislation brought. Greatness of Islam is governed by every trust and who believe that Allah is only one God and every aspects of Muslims life and thus has its own way of life. They were always be in a debate of religious for people who are converted to the Islam. In its place, people who are in this Group of Muslims Converts is in a return to nature in its occurence which is created by

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Ahmad, Nurul Qomariyah, Suminah, and Ruri Amanda. "TRANSFORMASI KEAGAMAAN MASYARAKAT MUALAF DUSUN KALA DESA WIH ILANG KECAMATAN PEGASING KABUPATEN ACEH TENGAH." Jurnal As-Salam 4, no. 1 (2020): 95–109. http://dx.doi.org/10.37249/as-salam.v4i1.166.

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Abstract: The mualaf community of Kala Hamlet, Wih Ilang Village , Central Aceh Regency, Aceh Province, embraced Islam simultaneously and massively. They are Karo Catholics who previously lived in the Karo District of North Sumatra Province. One of the reasons for the transfer of the Karo community to the Kala hamlet was to make a living. The transfer process has been going on since the 1990. It takes process and effort to become a good Muslim. The purpose of this research is to know the religious transformation in the field of worship. This research uses descriptive qualitative with in-depth

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Tahir, Aswar, Hafied Cangara, and Arianto Arianto. "Komunikasi dakwah da’i dalam pembinaan komunitas mualaf di kawasan pegunungan Karomba kabupaten Pinrang." Jurnal Ilmu Dakwah 40, no. 2 (2020): 155. http://dx.doi.org/10.21580/jid.v40.2.6105.

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<p>Komunikasi dakwah yang dilakukan oleh <em>da’i</em> dalam membinaan mualaf sangat penting bagi perrubahan sudut pandang dan perilaku komunitas mualaf dalam kehidupan sehari-hari sesuai dengan ajaran Islam, mengingat da’i sebagai tokoh sentral bagi pengetahuan keagamaan mualaf. Penelitian ini berupaya untuk mengetahui dan menganalisis komunikasi dakwah yang dilakukan da’i dalam pembinaan komunitas mualaf di kawasan pegunungan Karomba yang meliputi <em>da’i</em> sebagai komunikator, materi atau pesan ajaran Islam yang disampaikan, media yang digunakan dalam pembi

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Muhammad, Suariza@Hidayah, Norrodzoh@Raudah Haji Siren, and Yusmini Md Yusoff. "Faktor Permohonan Isytihar Murtad dalam Kalangan Mualaf di Selangor." Journal of Usuluddin 46, no. 2 (2018): 123–46. http://dx.doi.org/10.22452/usuluddin.vol46no2.5.

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Nor, Zulhelmi Mohamed, and Azman Ab Rahman. "Pendekatan Al-Quran dan Al-Sunnah dalam Menyantuni Mualaf." مجلة إدارة و بحوث الفتاوى 6 (November 2015): 87–110. http://dx.doi.org/10.12816/0029906.

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Jones, Carla. "Mualaf Chic: Conversion and Mediation in Indonesian Pious Sociality." CyberOrient 15, no. 1 (2021): 172–205. http://dx.doi.org/10.1002/cyo2.11.

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Sahalan, Othman, and Luqman Hj Abdullah. "Pengurusan Zakat Asnaf Mualaf di Negeri Johor: Satu Sorotan." Jurnal Fiqh 11, no. 1 (2014): 29–54. http://dx.doi.org/10.22452/fiqh.vol11no1.2.

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Ab. Rahman, Azman, Irwan Mohd Subri, Nuradli Ridzwan Shah Mohd Dali, et al. "Skim Bantuan Zakat Asnaf Mualaf: Satu Analisis Kontemporari di Malaysia." Journal of Fatwa Management and Research 6, no. 1 (2018): 167–91. http://dx.doi.org/10.33102/jfatwa.vol6no1.80.

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Conversion to Islam among the new converts in Malaysia increasing every year. This positive development should be given proper attention, especially in terms of welfare, social support and increase their understanding of Islam, with the intention that they have not turn them back to their religion of origin. Zakat institution is one of the institutions responsible for the management of monetary aid and other aid schemes to the new converts. Giving zakat fund aid schemes to convert is one of the social security to encourage and support them to continue to adhere to the religion of Islam. The pu

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Fitriyati, Yusida. "Hikmah Tut Tasyri’ Ahli Waris Mualaf Setelah Pewaris Meninggal Dunia Mendapatkan Harta Warisan." Medina-Te : Jurnal Studi Islam 14, no. 2 (2018): 108–18. http://dx.doi.org/10.19109/medinate.v14i2.3080.

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The causes of Islamic inheritance relationship are relationship nasab, marital relations, wala 'and the same religion relationship. Furthermore, the relationship causes a barrier of inheritance is for murder, different religions and slavery. From the above explanation if there are reasons the above relationship, it will cause a person entitled to be heirs and vice versa if there are causes obstructions inheritance, it will be blocked to inherit each other. If the heirs is not Moeslem and during heirs lifetime, and then heir embrace Islam, Mualaf. after He or She died while the inheritance is n

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Irman, Irman. "PENGARUH PERMAINAN KELOMPOK DALAM KONSELING TERHADAP PEMBENTUKAN KARAKTER ANAK MUALAF." Alfuad: Jurnal Sosial Keagamaan 3, no. 1 (2019): 52. http://dx.doi.org/10.31958/jsk.v3i1.1585.

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Students from among converts experience psychological problems because they are conducting a process of finding identity and character building. Problems experienced by converts are considered necessary to do an intervention by teachers who are in school. One technique that is deemed appropriate to shape the character of converts is through group work in counseling. The purpose of the study is to reveal the influence of group games in counseling on the formation of the character of converts. The research method used pre-experiment with the one-group pretest-posttest design. Data analysis used

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Azman, A. R., M. S. Irwan, and M. D. Nuradli Ridzwan Shah. "Skim Bantuan Zakat Asnaf Mualaf : Satu Analisis Kontemporari di Malaysia." مجلة إدارة و بحوث الفتاوى 6 (November 2015): 167–91. http://dx.doi.org/10.12816/0029910.

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Azman, A. R., M. S. Irwan, and A. M. Mahazan. "Skim Bantuan Zakat Mualaf : Satu Kajian Kontemporari di Wilayah Persekutuan." مجلة إدارة و بحوث الفتاوى 6 (November 2015): 193–208. http://dx.doi.org/10.12816/0029911.

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Yasin, Redwan, Noor Aziah Mohd Awal, and Nurhafilah Musa. "Hak Pemeliharaan Anak bagi Mualaf: Konflik Undang-Undang di Malaysia." Kanun: Jurnal Undang-undang Malaysia 33, no. 1 (2021): 51–78. http://dx.doi.org/10.37052/kanun.33(1)no3.

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In Malaysia, disputes concerning custody rights are among the frequently-debated topics in cases of conversion to Islam, if it involves a marriage previously registered under civil law. Since coming into force, a frequent issue that has arisen is the rights of convert spouses under the Law Reform (Marriage and Divorce) Act 1976 (Act 164), specifically Sections 3 and 51, as the muallaf (convert to Islam) does not have the right to petition for dissolution of marriage under this Act. However, in 2017, amendments were made to this Act to bring about better and more efficient resolutions to any le

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Abu Bakar, Siti Adibah, and Siti Zubaidah Ismail. "Pengurusan Mualaf di Malaysia: Kerjasama Dinamik Antara Agensi Kerajaan dan Bukan Kerajaan." Journal of Usuluddin 46, no. 2 (2018): 97–122. http://dx.doi.org/10.22452/usuluddin.vol46no2.4.

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Majid, Mariam Abd. "PERASAAN KEPUASAN MUALAF DALAM KEHIDUPAN ISLAM: KEPENTINGAN DAN IMPLIKASINYA DARI ASPEK DAKWAH." Hikmah 12, no. 2 (2019): 196. http://dx.doi.org/10.24952/hik.v12i2.937.

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Waenoful, Waenoful. "KESULITAN ORANGTUA MUALAF DALAM MEMBERIKAN PENDIDIKAN AGAMA ISLAM KEPADA ANAK REMAJANYA DI YOGYAKARTA." el-Tarbawi 11, no. 2 (2018): 161–92. http://dx.doi.org/10.20885/tarbawi.vol11.iss2.art5.

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Setiawati, Rini, and Khomsahrial Romli. "PEMBINAAN KEAGAMAAN DAN EKONOMI BAGI MUALAF OLEH DEWAN DAKWAH ISLAMIYAH INDONESIA DI LAMPUNG." Jurnal Dakwah Risalah 30, no. 2 (2019): 154. http://dx.doi.org/10.24014/jdr.v30i2.8368.

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Converts are people who are new to Islam and do not understand much about Islam. They need guidance regarding Islamic teachings. DDII (Dewan Dakwah Islam Indonesia) Lampung through the Laznas Council of the Da'wah Board of Trustees who are "Guided Residents" also pay attention to the lives of converts around Lampung. The purpose of this study is to describe the implementation of religious and economic guidance for converts by DDII in Lampung. This research is a descriptive qualitative research. The data is analysed interactively. The results of this study are religious guidance activities for

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Sintang, Suraya. "Sejarah Perkembangan Mualaf di Sabah, Peranan dan Sumbangan USIA (United Sabah Islamic Association)." Journal of Al-Tamaddun 1, no. 1 (2005): 51–90. http://dx.doi.org/10.22452/jat.vol1no1.3.

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