Journal articles on the topic 'Preaching, Islamic'

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.

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.

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.

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

The development of Islamic preaching carried out by Alkhairaat Palu has been influenced by dynamic economic struggle (mareso masagena), flexible local culture (nosampesuvu), and the wisdom of community’s leader either formal or informal (tataguna). Alkhairaat is an Islamic preaching institution that perform activities in such fields as preaching, education, and economic. This research used phenomenology in observing activities of preaching done by Alkhairaat influenced by the spirit of organization, which serves as nomena. The programs of Alkhairaat are explicitly expressed, while the ideological spirit of Guru Tua (the Old Teacher) is implicitly considered. The management of Alkhairaat is implemented from the central to local areas. The effectiveness of organization wheel is focused on the development of Islamic preaching, while the goal is to ensure the implementation of Islamic doctrines for Muslim community in accordance with the Quran and Sunnah.

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.

This paper deals with Islamic psalm (nasyid) which contain moral messages, past memories, stories of the prophets, and call for Islamic preaching and spirit to build nation and state. It serves a lot of functions. Nasyid can serve as a method of preaching that is entertaining and conveying messages to Muslim community. With nasyid, messages of preaching conveyed are not boring to the targets of preaching, but they feel attracted to it. Therefore, it can be effective to call them to perform the good and to prevent the evil.

Sayyid Idrus is a preacher in modern era in 1929. This era is also known as a period in which an idea of Islamic renewal had flourished in the Muslim world. It is not surprising that an idea of Islamic renewal has also influenced Sayyid Idrus's thought and preaching design, which in turn has a significant impact on the people of Palu in particular, and Central Sulawesi in general. This paper used historical analysis with science of da'wah approach. There are several da'wah steps taken by Sayyid Idrus: (1) he began his preaching through meeting with society's leading figures in Palu. This step opens the way for him to obtain some facilities for his preaching. As a result, his preaching which is traditionally carried out from house to house leads to the establishment of Islamic schools; (2) From simple Islamic schools, he could build representative building to accommodate a lot of students and also build orphanage. These schools have significantly increased until today; (3) He implemented some systems either in student admission as an object of da'wah (mad'u), system of preaching, or content of preaching; (4) He carried out da'wah through modernizing education; (5) He conducted educational training for students and cadre formation at the national or international levels.

The organization of Alkhairaat develops Islamic preaching through education, and participates directly into society. The islamic preaching of Alkhairaat is a continuity of the process that has occurred for decades ago. Today, Alkhairaat faces a dynamic reality; therefore, it makes the organization change, especially in terms of the management, content, targets, strategy, media, of Islamic preaching, in order to achieve its goal and become a source of reference for society. In addition, Alkhairaat should do regular evaluation to the practices that have been implemented so far. By regular evaluation, Akhairaat can see the strength, opportunities and threats.

Since Nahdlatul Ulama scholars have been preaching Islamic knowledge using language and the social culture of their audience, the message of preachings (da‘wah) is easily absorbed by the audience. Such Islamic da‘wah is recognised as a cultural Islamic da‘wah, making Islam accommodative to the local culture without reducing any of the values of Islamic principles; and challenging the radical Islamic discourse strongly emerg-ing in post-reformasi Indonesia. This article would revisit the concept of cultural Islamic da‘wah developed by Nahdlatul Ulama scholars, by tracing the strong chains of its genealogies, then exploring the strategies conducted in line with the dream of displaying a “soft” face of Islam in Indonesia. As a result, this article argues that the cultural Islamic da‘wah of Nahdlatul Ulama scholars is inspired by, even adopts to, that of Walisongo in the 15th and 16th centuries Indonesia. Its aim is to make shar?‘ah applicated substantively, other than normatively, by the society, through a strategy of cultural approaches, rather than structural ones.

This paper deals with the art as media of preaching in early childhood at the Early Childhood Education Institution of Kabelo Singgah-Singgani, Palu. The questions include (1) How does art become media of preaching in early childhood at this institution? (2) How is the implementation of art as media of preaching in early childhood at this institution? The result showed that, first, the art which is categorized as media of preaching is one which contains Islamic values. This Islamic art which is taught in this educational institution includes dances such as Kaili’s local dance called momonte, qasidah songs, Arabic calligraphy that contains Quranic verses, Hadith, and Islamic poetry. Various art instruments provided by this institution in supporting children’s activities comprise guitar, rebana (tambourine), kerincing (triangle), and sound system. The benefits of art gained by the children include giving joyful entertainment to children, introducing Islam through art, and habituating them with Islamic and local cultures. In addition, art will become a way to sharpen instinct and teach Islam with the tenderness of art.

This paper deals with accessibility of social media among Islamic Broadcasting Students of IAIN Palu. The question is how do students use social media to get information of Islamic preaching. The result showed that the students said that social media is highly beneficial for the development of preaching and knowledge need by the students. The reasons behind choosing social media are the easiness and quickness of access to it and time-saving. Meanwhile, social media to which students are enthusiastic include Facebook, WhatsApp, mailing list, blog, and so on. Facebook and Whatsapp are effective enough to establish relationship to others and get access to contents of Islamic preaching, while blog is used to explore information about Islam. In seeking information of Islam, Islamic Broadcasting (KPI) students used Google to carry out their task given by their lecturers and to improve their knowledge.

This study aims to determine how the representation of the value of character education in Islamic preaching on social media. This research is a qualitative descriptive study. The population in this study were videos of Islamic da'wah on YouTube social media. Data collection techniques in this study used documentation techniques and note-taking techniques. The data that has been collected is then analyzed based on representation theory to describe the representation of the value of character education contained in Islamic da'wah videos on Youtube social media. The results showed that the preaching of Islam on social media, especially Youtube, represented the value of character education in the form of honesty, tolerance, discipline, hard work, independence, love for the country, friendship, and responsibility. These themes are in accordance with the elements of character education formulated by Kemendiknas in 2010. The representation of the value of character education in Islamic preaching on social media can be used as a medium for teaching character education in schools.

Islamic preaching in society is regarded as an effort to change society into a better condition. This is carried out by positioning human beings as both subject and object of preaching. Therefore, both approach and method are necessary to be paid attention to them. Preaching should be carried out using persuasive methods based on wisdom and polite communication. Preaching with persuasive approach is one of the preaching models that strengthen Islam in society, in the context of building a happy family. One of the religious movement that makes that effort is Jama’ah Tabligh in Palu.

Da'wah and intellectualism have a close relationship with each other. On one hand, Islamic preaching must be conveyed in a professional way, and on the other hand, it requires the incolvement of the intellecuals as a community at the forefront of missionary activity. There are two categories of intellectuals: first, Ulul Albab, the intellectuals who are able to draw conclusions, lessons and warnings from the Quran, historical events and phenomena. Second, ulama who has the same duties as the intellectual, whose task is to observe the whole teachings of Islam, interpret and convey them to the public, as well as to build a civilization. Intellectualis and Muslim scholars, both as the subject and object of Islamic preaching, is an interesting fact to be studied in order to create such packagings of Islamic preaching as materials, methods and media that are effective to establish the best people and happiness in the afterlife.

This paper deals with the role of information technology in da'wa acivities. It concludes that because of the spread of Internet, online da'wa as a kind of new model of Islamic preaching emerges. This kind of da'wa focused on the socialization that includes process of al-ta'aruf (acquaintance) and al-ta'aluf (harmony) with the target of object of Islamic preaching ( al-mad' u). This is carried out based on the three levels of online interaction, which includes spreading, participation and mobilization.

How have North American Muslims been equipped to deal with discouragement following September 11? One answer to this question is through khutbahs, or Friday sermons, in various Islamic centers in the United States and Canada. This may especially be true with khutbahs that exemplify “reimaginative preaching,” a type of preaching discussed by Old Testament scholar Walter Brueggemann that enables listeners to interpret their existence differently for the sake of new possibility. Utilizing Brueggemann’s framework provides a unique perspective on Islamic preaching. It reveals that by offering a key principle linked to a verse or brief portion of the Quran, preachers of certain khutbahs present an intended phenomenological structure of disruption and refiguration in order to enable listeners to deal with discouragement.

Da'wah is something that should be done by Muslims, where da'wah has the purpose of forming a better character and personality that is able to grow a soul that has a moral character. There are various kinds of da'wah methods, one of which is da'wah carried out by Walisongo. Walisongo built a pesantren in carrying out his preaching namely sunan bonang with Sufism-based ahlusunnah waljamaah pesantren. The existence of Islamic boarding schools in Surabaya can also make the surrounding communities take part in following the teachings delivered by each study. Every santri is also able to preach to the surrounding community and this is a process of developing da'wah. Sufism-based ahlusunnah waljamaah Islamic boarding school is located in the Jagad mahasiswa Alimussirry Surabaya student boarding school. There are similarities used by the sunan Bonang and Jagad im Alimussirry boarding schools in preaching so that they become research. This type of research is a qualitative research method. The research location was centered at the Jagad Islamic Boarding School ‘Alimussirry Wonokromo Surabaya. In this study, it shows that there is an equation of tariqah used by Sunan Bonang with the Islamic Student Ponpes ‘Alimussirry Surabaya in preaching through Islamic boarding schools.

The politeness of language in the delivery of Islamic Preaching today makes language as one of the methods in the effort to convey Islamic Preaching more effectively. However, it is not as easy as you think because it requires language skills in an effort to improve the quality of communication as a presenter in order to uphold Islamic teachings. However, not all the messages conveyed can be understood and appreciated well by the whole community. This requires an effective communication process in ensuring that the methods implemented are appropriate to the circumstances of the listeners. Therefore, this article explains about the communication methods used in the delivery of Islamic Preaching to the community through language politeness. This article is fully qualitative in nature using data collection and data analysis methods involving library methods from printed materials using N-Vivo 2.0 software. This article finds that the language politeness method plays a very important role in ensuring that the message received by the community is easily accepted and understood and also has a positive impact on the personality of a presenter when they express good and concise words and messages as a quality presenter to its target.

When the momentum of the general election (Pemilu), the participation of the Kiai became a lot of spotlight and opposition because it was often considered political, and vice versa even though political activity was often a media of preaching. So the purpose of the discussion in this article is to read the preaching and political activities of the Kiai during the election momentum. This study uses literature review with empirical and theoretical analysis, including journals, books, and other communication media. The results of this article intend to emphasize that the preaching of the Kiai and politics can be combined by making politics as wasilah convey the message of Islamic da'wah. Because operationally it is recommended to use various methods and media, including power, but what needs to be underlined that power is not the purpose of da'wah. In the context of preaching, Kiai is closely related to politics. When the rulers of a country or region are hostile to Islam, the policies made can interfere with Islamic preaching activities. So, the relationship of politics or power with preaching will help achieve the goals of da'wah. So that the purpose of da'wah can run well if it is supported by a strong organization or by policy makers. At least between the Kiai as a religious figure who consistently carries out his preaching activities, fully supported by the ruling government, a synergy will be created between the Kiai as an ulama 'and the Government as an umara'.

The long and continuous interaction process between Islamic preaching (do'wo) and Javanese culture hos resulted in new products of synthetic culture. The emergence of some rituals which shows the combination between loco/ culture forms and Islamic message is acceptable as for as this acculturation maintains the fundomeritol spirit of Islamic teaching. Such prodices ore commonly found nowadays which shows the combination between these two elements, local culture and Islamic values.

Indonesia is a country with the world’s third largest population; about 90 percent of the population is Muslims. The history of the Islam in this country can be traced back to descendants of the prophet Muhammad. They played an important role in disseminating Islamic teachings in the archipelago. Until now descandants of the prophet still engage in Islamic preaching activities, understanding the legacy of the prophet from historical perspective is instructive, for that will help clarify the making of Muslim civilition in the archipelago. The prophet sent his companions to the area now known as Indonesia. His predecesors continued this tradition of sending companions in preaching missions nost notably in the time Utsman ibn Affan. The Islamic spiritual link with Indonesia was concrete: one preserved clothing of the prophet and a flag used in one of this own battles were given to the Sultan of Banten as gifts. Indeed, the community of Islamic believers shares the legacy of the prophet regardless of their orgins. Most prominently among them have been the Islamic preachers and Muslim warriors.

Emotions are largely interpersonal and inextricably intertwined with communication; public performances evoke collective emotions. This article brings together considerations of poetic assemblies known as ‘mushāʿira’ in Pakistan with reflections on sermon congregations known as ‘waʿz mahfil’ in Bangladesh. The public performance spaces and protocols, decisive for building up collective emotions, exhibit many parallels between both genres. The cultural history of the mushāʿira shows how an elite cultural tradition has been popularised in service to the modern nation state. A close reading of the changing forms of reader address shows how the modern nazm genre has been deployed for exhorting the collective, much-expanded Urdu public sphere. Emphasising the sensory aspects of performance, the analysis of contemporary waʿz mahfils focuses on the employment of particular chanting techniques. These relate to both the transcultural Islamic soundsphere and Bengali narrative traditions, and are decisive for the synchronisation of listeners’ experience and a dramaticisation of the preachers’ narratives. Music-rhetorical analysis furthermore shows how the chanting can evoke heightened emotional experiences of utopian Islamic ideology. While the scrutinised performance traditions vary in their respective emphasis on poetry and narrative, they exhibit increasingly common patterns of collective reception. It seems that emotions evoked in public performances cut across ‘religious’, ‘political’, and ‘poetic’ realms—and thereby build on and build up interlinkages between religious, aesthetic and political collectives.

<p>The life of the Samin community has undergone many changes and shifts since they embraced Islam. This paper examines the strategy of implementing da'wah to their community. The implementation of Islamic da'wah has existed among them, which can be seen from Islamic nuances, carried out by Fatayat, Muslimat, TPQ, the Hadrah Art group, and the Selapanan Recitation group. The activity became a forum for the development of Islamic teachings among the community. This paper concludes that the da'wah strategy used by the Samin community is the strategy of preaching bi al-hikmah, namely preaching by looking at the situation and condition of them first so that they do not feel compelled or objected to accepting and implementing Islamic teachings. This strategy is quite appropriate to be applied, because before delivering da'wah, da'i already knew the situation and conditions of them. Through the da'wah strategy mentioned above, they can receive da'wah well so that it has a positive impact on their lives.</p><p> </p>

Jamaah Tabligh is a transnational preaching movement that originated in India. The movement was introduced to Indonesia in 1970s and established Masjid Jami’ in Kebon Jeruk Jakarta as its headquarters. The members of Jamaah Tabligh referred to kitab Fadailul ‘A’mal which teaches innovations in Islamic propagations. Some of their preaching traditions included outdoor preaching (khuruj dan khillah) and the method to invite people to do good deeds (Jaulah). They have Amir as their leader and use the mosque as their center of da’wa activities. Using Diffusion of Information and Influence Theory, the article discusses the existence of the Jamaah Tabligh community and the public’s responses toward the community.

Present experts on the Muslim world talk of Islamic integrism, of Shiite radicalism, of Sunnite activism, of mobilization around religious symbols, of da'wa (preaching), mission Kerygma) and of neo-fundamentalism.

Islamic purification movement which run by MTA (Majelis Tafsir Al-Qur'an; Quranic interpretation council) is an interesting one to be discussed. MTA, an institution with the charismatic leader, is preaching Islam puritanically like other Islamic organizations which have active branches with organized structure in every level. Therefore, this article will discuss MTA movement in sociological perspective, particularly using social movement theory. The results can be seen in three social movement types. The first type is to use political opportunities through a national gathering forum (Silatnas) and Sunday Morning Preaching (Pengajian Ahad Pagi). The second type is to mobilize all capitals; moral resources include Quran-Sunnah as well as charisma of the leader; cultural resources includes all MTA's religious business; human resources with structured cadre system, well-organized social-organization resources; and excessive economic resources. The last type is to frame its religious movement to resolve every Islamic-social pathology through the best method on MTA perspective

This paper deals with Shi'ah in Palu with the focus on two main problems; first, how does Shi'ah emerge as a contradictory school of thought with the perception of Muslim community in Palu? Second, how does Shi'ah contribute to Islamic preaching in Palu? This study used qualitative method with science of da'wah approach. The findings show that Shi'ah which have emerged and developed in Palu are Ithna 'Ashariyyah and Fatimiyyah. Through such organization as IJABI and ABI, Shi'ah used a new strategy of Islamic preaching which is exclusive and constructive to show that Shi'ah is not a historical heritage which tends to make Shz'ah- Sunni conflict appear, but tends to make friend with other schools of thought. The strategy includes doing social activity which is directly felt by the public, without forcing them to be the followers of Shi'ah, and building good relationship with such Sunni-Islamic organizations as Alkhairaat and Darul ad- Da'wah wa al-Irsyad (DDI).

Da'wah is a form of religious communication whose main purpose is amar ma'ruf and nahi munkar with the object of preaching, mad'u, both in the form of individuals and groups. Da'i as the perpetrators of da'wah are required to master the da'wah material that will be conveyed to the mad'inya, including the issue of aqeedah, sharia, and morals. As for the sources of propaganda material, the Qur'an and Hadith which are the highest sources of teachings and sources of Islamic law. The existence of Arabic in preaching is so important because both sources of preaching material use Arabic, so that Arabic is the key to opening Islamic knowledge. To study and deepen it also requires mastery of various branches of science such as the Science of Interpretation, Nahwu Science, Bayan Science, Usul Fiqh, and others, which are not far from Arabic. In addition, the original literary books which are the result of thoughts, offerings to the Qur'an and hadith by the scholars of the past written in Arabic, all of which are part of the source of propaganda material that should be known by the preachers . All of this aims to deliver propaganda material from the Qur'an and Hadith in accordance with Islamic law and away from the understanding received by the mad'u in receiving messages delivered by a preacher.

Multicultural - Sufistic Da'wah is interesting to discuss, considering that multicultural and Sufistic preaching has long been a feature of Islamic preaching in Indonesia. However, in its development, the pattern of people's lives has undergone significant changes. One of them is the rapid growth of information and communication technology that has created a spiritually fragile millennial. The role of multicultural and Sufistic preaching is considered very important in guarding millennial Moslem's life. This article concludes that Sufistic da'wah's need is significant for the millennial generation to guide spirituality and modern religious identity through a qualitative approach with this type of literature study research. At the same time, growing diversity requires a complementary approach, namely the preaching of multiculturalism to guard the plurality of diversity in the millennial era. The two of them have a significant relationship to reach the Ulul Albab generation

Abstract This article investigates how a particular type of Muslim preacher, here conceptualised as a ‘do-it-yourself (DIY) preacher’, can propagate for and elaborate on Islamic teachings outside of and supplementary to mosques. A variety of physical and media spaces are used to reach audiences, especially youth, with religious messages. The article uses an analytical lens of DIY media, generational differences, religious authority and organic intellectuals to argue that such initiatives are important not only as counter-cultural expressions in relation to the majority society, but also in negotiations and authority struggles within diverse Muslim populations. The specific case used in the analysis is that of a Swedish Muslim preacher’s publicly distributed oratory.

This paper describes the effort of the Center for Qur’anic Studies (PSQ) Jakarta in counter-radicalism by mediating the Islamic moderation. The initiated programs of the PSQ have been managed for making an equilibrium of the radical movement in the Muslim community. The research argues that the PSQ emphasizes a soft approach to counter-radicalisation by delving into the Quranic values of moderation and tolerance. There are two primary programs of the PSQ: caderization (as a prospective mufasir) and direct preaching. The programs involve various segments of communities conforming to their educational levels or competencies in the Quranic studies. Education for Young Exegetes (Pendidikan Kader Mufasir: PKM) is an important program for master and doctoral students in writing their thesis; Post-Memorization of the Quran (Pasca-Tahfidz) is a program for those who commit to memorize the Quran; the Daurah Bidayatul Mufassir program for undergraduate students; the Training of Trainer (ToT) program for teachers of the Quran and Islamic preachers; and the Living Quran for high school students. The direct preaching program is designed to provide guidance and assistance to the community in the Friday preaching sermons, seminars, and religious teachings.

Globalization flow getting stronger forces each individual to adjust to social life, especially in urban areas. In general, urban communities have begun to classify themselves into communities, both cultural and structural, both small and large communities. One of the communities that was born was a marginal community. This community has a very unique character and orientation and is rarely touched by preaching. Starting from here, this research aims to formulate Islamic preaching method that is suitable for the marginalized communities in Indonesian society. The research method used is qualitative research. In fact, qualitative research does not have a standard measure, the framework that is built can still be reconstructed and adapted to the objective conditions in the field. The approach used is phenomenology. This approach allows researchers to describe experiences as best as possible, understand and apply fairly to phenomena as they appear and are felt by experiences. The conclusion of this research is that the Islamic preaching method that is considered suitable for marginalized communities is da'wah bil hal, study centers, open houses, mentoring and advocacy, economic empowerment, educational scholarships, distribution of Zakat Infaq Sodaqoh (ZIS), library parks, health packages, compensation social and educational skills work.

Pengajian is a kind of Islamic preaching which has been found in traditional Muslim community in Banjar, SouthKalimantan. Pengajian is the origin of the emergence of Islamic boarding school (pesantren). Even though pesantren hasalready developed so fast, pengajian can keep its existence in Banjar traditional Muslim community. It even functions as aninstitution which can be dinamics and motivator of the sociocultural transformation in the society

The global spread of Salafism, though it began in the 1960s and 1970s, only started to attract significant attention from scholars and analysts outside of Islamic studies as well as journalists, politicians, and the general public following the September 11, 2001 terrorist attacks perpetrated by Al-Qaeda Central. After the attacks, Salafism—or, as it was pejoratively labeled by its critics inside and outside of the Islamic tradition, “Wahhabism”—was accused of being the ideological basis of all expressions of Sunni militancy from North America and Europe to West and East Africa, the Arab world, and into Asia. According to this narrative, Usama bin Laden, Ayman al-Za- wahiri, Abu Bakr al-Baghdadi, and other Sunni jihadis were merely putting into action the commands of medieval ‘ulama such as Ibn Taymiyya, the eighteenth century Najdi Hanbali Muhammad ibn ‘Abd al-Wahhab, and modern revolutionary ideologues like Sayyid Qutb and ‘Abdullah ‘Azzam. To eradicate terrorism, you must eliminate or neuter Salafism, say its critics. The reality, of course, is far more complex than this simplistic nar- rative purports. Salafism, though its adherents share the same core set of creedal beliefs and methodological approaches toward the interpretation of the Qur’an and hadith and Sunni legal canon, comes in many forms, from the scholastic and hierarchical Salafism of the ‘ulama in Saudi Arabia and other Muslim majority countries to the decentralized, self-described Salafi groups in Europe and North America who cluster around a single char- ismatic preacher who often has limited formal religious education. What unifies these different expressions of Salafism is a core canon of religious and legal texts and set of scholars who are widely respected and referenced in Salafi circles. Thurston grounds his fieldwork and text-based analysis of Salafism in Nigeria, Africa’s most populous country and home to one of the world’s largest single Muslim national populations, through the lens of this canon, which he defines as a “communally negotiated set of texts that is governed by rules of interpretation and appropriation” (1). He argues fur- ther that in the history of Nigerian Salafism, one can trace the major stages that the global Salafi movement has navigated as it spread from the Arab Middle East to what are erroneously often seen as “peripheral” areas of the Islamic world, Africa and parts of Asia. The book is based on extensive fieldwork in Nigeria including interviews with key Nigerian Salafi scholars and other leading figures as well as a wide range of textual primary sourc- es including British and Nigerian archival documents, international and national news media reports, leaked US embassy cables, and a significant number of religious lectures and sermons and writings by Nigerian Salafis in Arabic and Hausa. In Chapter One, Thurston argues that the Salafi canon gives individ- ual and groups of Salafis a sense of identity and membership in a unique and, to them, superior religious community that is linked closely to their understanding and reading of sacred history and the revered figures of the Prophet Muhammad and the Ṣaḥāba. Salafism as an intellectual current, theology, and methodological approach is transmitted through this can- on which serves not only as a vehicle for proselytization but also a rule- book through which the boundaries of what is and is not “Salafism” are determined by its adherents and leading authorities. The book’s analytical framework and approach toward understanding Salafism, which rests on seeing it as a textual tradition, runs counter to the popular but problematic tendency in much of the existing discussion and even scholarly literature on Salafism that defines it as a literalist, one-dimensional, and puritani- cal creed with a singular focus on the Qur’an and hadith canon. Salafis, Thurston argues, do not simply derive religious and legal rulings in linear fashion from the Qur’an and Prophetic Sunna but rather engage in a co- herent and uniform process of aligning today’s Salafi community with a set of normative practices and beliefs laid out by key Salafi scholars from the recent past. Thurston divides the emergence of a distinct “Salafi” current within Sunnis into two phases. The first stretches from 1880 to 1950, as Sun- ni scholars from around the Muslim-majority world whose approaches shared a common hadith-centered methodology came into closer contact. The second is from the 1960s through the present, as key Salafi institutions (such as the Islamic University of Medina and other Saudi Salafi bodies) were founded and began attracting and (perhaps most importantly) fund- ing and sponsoring Sunni students from countries such as Nigeria to come study in Saudi Arabia, where they were deeply embedded in the Salafi tra- dition before returning to their home countries where, in turn, they spread Salafism among local Muslims. Nigeria’s Muslim-majority north, as with other regions such as Yemen’s northern Sa‘ada governorate, proved to be a fertile ground for Salafism in large part because it enabled local Muslims from more humble social backgrounds to challenge the longtime domi- nance of hereditary ruling families and the established religious class. In northern Nigeria the latter was and continues to be dominated by Sufi or- ders and their shaykhs whose long-running claim to communal leadership faced new and substantive theological and resource challenges following the return of Nigerian seminary students from Saudi Arabia’s Salafi scho- lastic institutions in the 1990s and early 2000s. In Chapters Two and Three, Thurston traces the history of Nigerian and other African students in Saudi Arabia, which significantly expanded following the 1961 founding of the Islamic University of Medina (which remains the preeminent Salafi seminary and university in the world) and after active outreach across the Sunni Muslim world by the Saudi govern- ment and Salafi religious elite to attract students through lucrative funding and scholarship packages. The process of developing an African Salafism was not one-dimensional or imposed from the top-down by Saudi Salafi elites, but instead saw Nigerian and other African Salafi students partici- pate actively in shaping and theorizing Salafi da‘wa that took into account the specifics of each African country and Islamic religious and social envi- ronment. In Nigeria and other parts of West and East Africa, this included considering the historically dominant position of Sufi orders and popular practices such as devotion to saints and grave and shrine visitation. African and Saudi Salafis also forged relationships with local African partners, in- cluding powerful political figures such as Ahmadu Bello and his religious adviser Abubakar Gumi, by attracting them with the benefits of establishing ties with wealthy international Islamic organizations founded and backed by the Saudi state, including the Muslim World League. Nigerian Salafis returning from their studies in Saudi Arabia actively promoted their Salafi canon among local Muslims, waging an aggressive proselytization campaign that sought to chip away at the dominance of traditional political and religious elites, the Sufi shaykhs. This process is covered in Chapter Four. Drawing on key sets of legal and exegetical writ- ings by Ibn Taymiyya, Muhammad ibn ‘Abd al-Wahhab, and other Salafi scholars, Nigerian Salafis sought to introduce a framework—represented by the canon—through which their students and adherents approach re- ligious interpretation and practice. By mastering one’s understanding and ability to correctly interpret scripture and the hadith, Salafis believe, one will also live a more ethical life based on a core set of “Salafi” principles that govern not only religious but also political, social, and economic life. Salaf- ism, Thurston argues, drawing on the work of Terje Østebø on Ethiopian Salafism, becomes localized within a specific environment.As part of their da‘wa campaigns, Nigerian Salafis have utilized media and new technology to debate their rivals and critics as well as to broad- en their own influence over Nigerian Muslims and national society more broadly, actions analyzed in Chapter Five. Using the Internet, video and audio recorded sermons and religious lectures, books and pamphlets, and oral proselytization and preaching, Nigerian Salafis, like other Muslim ac- tivists and groups, see in media and technology an extension of the phys- ical infrastructure provided by institutions such as mosques and religious schools. This media/cyber infrastructure is as, if not increasingly more, valuable as the control of physical space because it allows for the rapid spread of ideas beyond what would have historically been possible for local religious preachers and missionaries. Instead of preaching political revo- lution, Nigerian Salafi activists sought to win greater access to the media including radio airtime because they believed this would ultimately lead to the triumph of their religious message despite the power of skeptical to downright hostile local audiences among the Sufi orders and non-Salafis dedicated to the Maliki juridical canon.In the realm of politics, the subject of Chapter Six, Nigeria’s Salafis base their political ideology on the core tenets of the Salafi creed and canon, tenets which cast Salafism as being not only the purest but the only true version of Islam, and require of Salafis to establish moral reform of a way- ward Muslim society. Salafi scholars seek to bring about social, political, and religious reform, which collectively represent a “return” to the Prophet Muhammad’s Islam, by speaking truth to power and advising and repri- manding, as necessary, Muslim political rulers. In navigating the multi-po- lar and complex realm of national and regional politics, Thurston argues, Nigerian Salafi scholars educated in Saudi Arabia unwittingly opened the door to cruder and more extreme, militant voices of figures lacking the same level of study of the Salafi canon or Sunni Islam generally. The most infamous of the latter is “Boko Haram,” the jihadi-insurgent group today based around Lake Chad in Nigeria, Chad, and Niger, which calls itself Jama‘at Ahl al-Sunna li-l-Da‘wa wa-l-Jihad and is led by the bombastic Abubakar Shekau. Boko Haram, under the leadership first of the revivalist preacher Mu- hammad Yusuf and then Shekau, is covered at length in the book’s third and final part, which is composed of two chapters. Yusuf, unlike mainstream Nigerian Salafis, sought to weaponize the Salafi canon against the state in- stead of using it as a tool to bring about desired reforms. Drawing on the writings of influential Arab jihadi ideologues including Abu Muhammad al-Maqdisi and the apocalyptic revolutionary Juhayman al-‘Utaybi, the lat- ter of whom participated in the 1979 seizure of the Grand Mosque in Mecca, Yusuf cited key Salafi concepts such as al-walā’ min al-mu’minīn wa-l-bara’ ‘an al-kāfirīn (loyalty to the Believers and disavowal of the Disbelievers) and beliefs about absolute monotheism (tawḥīd) as the basis of his revival- ist preaching. Based on these principle, he claimed, Muslims must not only fulfill their ritual duties such as prayer and fasting during Ramadan but also actively fight “unbelief” (kufr) and “apostasy” (ridda) and bring about God’s rule on earth, following the correct path of the community of the Prophet Abraham (Millat Ibrāhīm) referenced in multiple Qur’anic verses and outlined as a theological project for action by al-Maqdisi in a lengthy book of that name that has had a profound influence on the formation of modern Sunni jihadism. Instead of seeing Boko Haram, particularly under Shekau’s leadership, as a “Salafi” or “jihadi-Salafi” group, Thurston argues it is a case study of how a group that at one point in its history adhered to Salafism can move away from and beyond it. In the case of Shekau and his “post-Salafism,” he writes, the group, like Islamic State, has shifted away from the Salafi canon and toward a jihadism that uses only stripped-down elements from the canon and does so solely to propagate a militaristic form of jihad. Even when referencing historical religious authorities such as Ibn Taymiyya, Thurston points out, Boko Haram and Islamic State leaders and members often do so through the lens of modern Sunni jihadi ideologues like Juhay- man al-‘Utaybi, al-Maqdisi, and Abu Mus‘ab al-Zarqawi, figures who have come to form a Sunni jihadi canon of texts, intellectuals, and ideologues. Shekau, in short, has given up canonical Salafism and moved toward a more bombastic and scholastically more heterodox and less-Salafi-than- jihadi creed of political violence. Thurston also pushes back against the often crude stereotyping of Af- rican Islamic traditions and movements that sees African Muslims as being defined by their “syncretic” mix of traditional African religious traditions and “orthodox” Islam, the latter usually a stand-in for “Arab” and “Middle Eastern” Islam. Islam and Islamic movements in Africa have developed in social and political environments that are not mirrors to the dominant models of the Arab world (in particular, Egypt). He convincingly points out that analysis of all forms of African Islamic social and political mobi- lization through a Middle East and Egypt-heavy lens obscures much more than it elucidates. The book includes useful glossaries of key individuals and Arabic terms referenced in the text as well as a translation of a sermon by the late, revered Salafi scholar Muhammad Nasir al-Din al-Albani that is part of the mainstream Salafi canon. Extensive in its coverage of the his- tory, evolution, and sociopolitical and religious development of Salafism in Nigeria as well as the key role played by Saudi Salafi universities and religious institutions and quasi-state NGOs, the book expands the schol- arly literature on Salafism, Islam in Africa, and political Islam and Islamic social movements. It also contributing to ongoing debates and discussions on approaches to the study of the role of texts and textual traditions in the formation of individual and communal religious identity. Christopher AnzaloneResearch Fellow, International Security ProgramBelfer Center for Science and International Affairs, Harvard University& PhD candidate, Institute of Islamic Studies, McGill University

Hazrat Muhammad (PBUH) being the last the final Prophet, was sent as a source of absolute kindness and mercy to the whole of humanity. His life after prophet hood is divided into two phases i.e. Makki and Madani. The former is mainly concerned with preaching of monotheism while the latter was the busiest phase of his life having crucial importance in framing an absolute example for his followers till the last day. Madani phase is consisted upon ten years, in which the Prophet (PBUH) performed multiple duties of preaching, negotiation, reformation, defense, education, instruction, reconciliation, leader-ship and Heading a state. The holy Prophet (PBUH) established the first Islamic state in Madinah in which he acted dual role of heading the state as well as the Government, simultaneously. In the current paper, the anatomy and characteristics of the first Islamic state will be elaborated in order to give an insight for adorning the present system with its qualities for providing a perfect model of an Islamic welfare state.

For the past few years, Lombok in particular and West Nusa Tenggara in general have not only been known as an island of thousand mosques, but also as a world tourist destination, particularly Shari’a compliance (halal) tourism. With such a new branding, respective stakeholders on the island should therefore make an effort to plan strategies for presenting the concept of halal tourism that serve and benefit both domestic and foreign tourists. Dakwah (Islamic propagation/preaching) can play an important role in strengthening local people’s faith while also balancing between religiosity and tourism. This study looks into how the halal tourism ‘brand’ can be manifested in Gili Air, one of the famous small islands of tourist destination located in the northern part of Lombok. The study reveals that the dakwah strategies for shari’a tourism in Gili Air are carried out through twofold strategies, namely da‘wah bi al-lisān and da‘wah bi al-ḥāl. The first refers to a model where the activities of propagation revolve around preaching of Islamic tenets. The latter emphasizes actualization of Islamic doctrines into daily life.

Da'wah is an activity to spread Islam at the same time as an effort to answer various Islamic problems that require the maximum possible effort in carrying it out. But in the midst of these efforts, there are still many challenges that must be faced, one of which is the issue of religious plurality debate. This paper tries to formulate the da'wah and debate of religious pluralism and then offer an alternative solution. Therefore this paper raises the issue of the debate on religious pluralism that is being faced by Muslims today and the preaching solution to the problems of the people. The discussion begins by identifying the problem, then formulating the preaching solution to the problems of the people in the form of preaching through a strategic da'wah format by emphasizing the increase in preaching resources in explaining the teachings of pluralism in Islam as something that has become sunnatullah in the life of mankind.

The existence of da'wah is very important in human life, especially during a pandemic like this. Da'wah from time to time experiences dynamics along with human development. Da'wah emphasizes the task and process of how to convey Islamic teachings with full sincerity through various means and media. The presence of information technology is also the top platform for media in preaching. Da'i is the main factor in receiving maximal da'wah messages by mad'u, this is also a challenge and opportunity in preaching. In this study using a qualitative method that aims to find a way out of challenges and opportunity in preaching by relying on information technology and based on the results of research, preaching during the pandemic in the village of Lampuja continues as usual but by complying with government recommendations and implementing health protocols with the help of the use of information technology be able to reach and convey da'wah messages quickly and widely.

<p>This paper aimed to discusses the activity of preaching (dakwah) as being part of the imaging world. The phenomenon is about dai as the advertisement representative from moslem fashion in media. The existence of media behind preaching makes it as a part of media industry. Therefore, consumerism appears as the excesses of capitalism intangible in a spectacle which no longer serves as a guide. This paper employs hyperreality theory of Jean Baudrillard to examine media constructions of reality beyond media. Media act as the bridge of communication in viewing the reality to bring the popular culture, consumerism, and consider it as significant image. We also compare the movement of preaching in media from uswah hasanah concept. However, the activity of preaching in the advancement of technology always faced with challenges, so its movement would be changing and should be adjusted without separated from the Islamic dakwah ethics. Therefore, dai as an actor in preaching does not be predominance by advertisement. Beside that, the important thing, that be supposed to give attention from dai and mad’u, is Islamic substantial not Islamic symbol.</p><p align="center"><strong>***</strong></p><p>Tulisan ini membahas tentang aktivitas dakwah yang menjadi bagian dari dunia pencitraan. Yakni tentang keberadaan dai sebagai agen atau bintang iklan sebuah busana muslim. Dengan adanya media yang berada di balik layar dakwah menjadikan dakwah bagian dari industri media. Sehingga tampak konsumerisme sebagai ekses kapitalisme yang berwujud pada tontonan yang tak lagi menjadi tuntunan. Teori hyperrealitas Jean Baudrillard digunakan untuk membaca konstruksi media terhadap realitas di luar media. Media mempunyai peran sebagai jembatan komunikasi dalam melihat realitas, sehingga mampu memunculkan budaya populer, sikap konsumerisme, dan menganggap penting citra. Di sini juga digunakan konsep uswah hasanah sebagai salah satu cara pandang terhadap fenomena dai media. Sebab bagaimanapun, aktivitas dakwah pada perkembangan teknologi sekarang ini selalu dihadapkan dengan berbagai perubahan, namun perubahan tersebut harus tetap disesuaikan dengan etika dakwah. Oleh karena itu, dai sebagai ujung tombak aktifitas dakwah jangan sampai didominasi oleh iklan. Selain itu juga diperlukan kesadaran baik dari dai ataupun mad’u agar tidak hanya mementingkan simbol Islam seperti formalisasi jilbab, tetapi juga memperhatikan substansi dari ajaran Islam. </p>