Journal articles on the topic 'Sheikh Yusuf al Maqassary'

The term of “Jihad” or “Jihad fi Sabilillah” is often become an interesting theme to attract attention from some people, either inside Islam or outside this religious community. Apart from the pros and cons in a case of religiousity, study of Jihad is also fulfilled with theological overview, meaning, procedure, and examples. Contrary to Jihad, Tasawuf / Sufism, so far, considered as negation term and relatively tend to be liked caused of its mystical (esoteric) impression and universal love. However, Islamic History contains the facts of involvement of Sufis in waging Jihad actions, some names like Sheikh Yusuf Al-Maqassari and the most noted one, Sheikh Abdus Shamad Al-Palimbani, were two prominent figures that well known as “Warrior Cleric”. Library research method is deployed in this article to answer three main questions : 1) How is the relationship between Sufism and Jihad ?, 2) How was the role of Sheikh Abdus Shamad Al-Palimbani in Indonesian archipelago’s Jihad activism ?, and, 3) What is the impact of Sufi’s Jihad activism toward Indonesia ?. This research proves the involvement of Sufis in Indonesian archipelago Jihads were based on Quranic value to honor the safety of bloods and properties belonged to people, with the result that Jihad in the term of ‘Qital’ / Warfare is a defensive reaction not an aggressive action, keep obeying to ‘Ulil Amri (legitimate government) not subversive-terror movement, and not based on hatred for other religious adherents. Such an essential meaning of this Jihad even formed a sense of Godly love for the country in accordance with Islamic mission of Rahmatan lil-‘alamin (mercy for the whole world). Keywords : Jihad, Sufism, Love for the country, Sheikh Abdus Shamad Al-Palimbani

This research is a case study on the thoughts of Sheikh Yusuf al-Makasari. This study aims to analyze the thoughts of Sheikh Yusuf al-Makasari about the application of Islamic law and its application through the judicial institutions of the Dutch East Indies colonial period. This study uses qualitative methods which include library research studies, namely reviewing literature related to Sheikh Yusuf and studies relevant to Sheikh Yusuf. The results of this study are that Sheikh Yusuf's accommodationist attitude vis-a-vis the Netherlands is solely in order to prevent political disturbances and disturbances that harm society and maintain the continuity of Islamic law as desired in the political understanding of the Ahl al-Sunnah wa al-Jama'ah; In his efforts to implement Islamic law effectively in the archipelago, this Betawi cleric has also succeeded in compiling Islamic family law materials (marriage, divorce, and inheritance).

This study aims to determine the relationship between the leadership style of the head of the room with the work motivation of nurses in the treatment room of the Sheikh Yusuf Hospital Kab. This research was conducted at the Regional General Hospital of Sheikh Yusuf Gowa. The population in this study were all nurses who served in the surgical, internal and pediatric care rooms at Syekh Yusuf Gowa Hospital. From the results of the study, it can be seen that the leadership style used by the head of the room is democratic and the work motivation of nurses is high. It is recommended for the Sheikh Yusuf hospital that the heads of the treatment rooms can apply a democratic leadership style to get high work motivation for nurses.

For 300 years,. the name of Sheikh Yusuf, son of Macassar was missing from the government's attention and public intellectual as well. But when Nelson Mandela, President of South Africa,. commemorated 300 years of the arrival of Sheikh Yusuf in Cape Town in 1994, since that time government institution civil society and academics from Indonesia and South Africa have been paying to attention to remember, understand and study him from various perspectives. By using concept of remembering and forgetting, this article shows that the process of remembering by the two countries did not take place in the empty space, but rely on psychological consideration of the individuals, communities and socio-political condition from the two countries. The process of forgetting constructed by the Dutch colonial state in 17th century became inversely proportional to the action of remembering the Sheikh Yusuf by African and Indonesian officials in 20th century. The proces of remembering shows its own dynamics ranging from individuals communities to public memory. When remembering Syekh Yusuf reached state memory or public memory it became a power that can define and plan a socio-political and economic agenda for the future by the countries.

Islamic guidance and counseling is an activity that is helpful and contributes to every individual in need in terms of alleviating the problems they face. However, the facts on the ground show that many counseling practices deviate from predetermined standards so that it affects the results of the services provided to counselees. One of the factors that causes the low quality of counseling services is the personality of the counselor who is less than ideal. This study aims to describe the ideal personality of Islamic counselors in the Qasidah Mun- farijah by Sheikh Yusuf bin Muhammad Yusuf At-Tuzi. The method used in this research is a qualitative method with the type of hermeneutic research, while the data analysis uses the objectivist hermeneutics cycle of the part-whole path from Gadamer. The conclusion of this study is that there are 9 ideal personalities of Islamic counselors found in Sheikh Yusuf bin Muhammad Yusuf’s Qasidah Munfarijah, namely patient, pleased, guiding, diligent in doing good deeds, character, trustworthiness, gentle, good at communicating and knowledgeable.

<p>The findings of this paper show that the ritual tradition of visiting the tomb of Sheikh Yusuf in Kobbang from time to time amended. It was initially a strong ritual primarily influenced by the nuances of heresy, but on its further development the influence fades due to the efforts of Islamic preachers. The general motivation of the pilgrims is hoping the livelihood they can acquire, such as finding mates, sustenance, offspring, health and inner tranquility. Yet, some are visiting the tomb to appreciate the scholars or heroes or just for sightseeing. In the context of developing society, this tradition seems to be persisted as Sheikh Yusuf is regarded as having karomah, a guardian, scholars and a hero. His personality is considered to bring blessing to the pilgrims. Therefore, for most modern societies this tradition remains alive and serves as one alternative to find peace and cure severe diseases.</p><p>Temuan tulisan ini menunjukkan bahwa ritual tradisi ziarah makam Syekh Yusuf di Kobbang dari waktu ke waktu mengalami perubahan. Pada awalnya masih ditemukan ritual yang kental dengan nuansa bid’ah tapi pada perkembangan lebih lanjut nuansa bid’ahnya mulai terkikis berkat usaha para da’i Islam. Motivasi yang melatarbelakangi para peziarah pada umumnya agar hajat mereka dapat terpenuhi, seperti hajat mendapatkan jodoh, keturunan, rezeki, kesehatan dan ketenangan batin. Tetapi ada pula yang berziarah ke makam Syekh Yusuf karena motivasi menghargai ulama atau pahlawan atau sekedar berwisata. Dalam konteks masyarakat yang terus mengalami perkembangan, nampaknya tradisi ini tetap bertahan, karena Syekh Yusuf dianggap sebagai seorang yang memiliki karomah, seorang wali, ulama dan seorang pahlawan. Kepribadian yang dimiliki oleh Syekh Yusuf dianggap akan mendatangkan berkah bagi para peziarah. Karena itu, bagi sebagian masyarakat modern, tradisi ini tetap hidup dan dijadikan sebagai salah satu alternatif mencari ketenangan batin dan menyembuhkan penyakit yang tidak terjangkau oleh medis.</p>

Teaching in higher education is generally carried out by involving a series of methods and technologies for learning and research activities. Many studies have been conducted to examine and evaluate the role of technology and the achievement of learning outcomes in higher education. The article analyzed how the role of technological transformation with all its applications has supported research-based learning activities at Sheikh Yusuf University Tangerang. The method used descriptive qualitative design, and the literature review supports us. Through semi-structured interviews, the researchers obtained many data, then analyzed with a phenomenological approach. The researchers examined the data from interviews. Based on the analysis academic interview data, it can be concluded that the results, including understanding the role of technological transformation with several applications that support research-based learning activities at the higher education level, have been carried out well at Sheikh Yusuf University, Tangerang. Thus, it is hoped that these brief findings can be used as supporting data for similar research in the future. Keywords: Role Technological Transformation, Supporting Research, Technological Transformation

This paper relates to the brief history of Sheikh Yῡsuf al-Makassary as well as his brief role in the Spread of Islam in Gowa-Makassar as his birth land.Sheikh Yῡsuf was born in 1626 M and grew up among noble families of Gowa-Tallo Kingdoms and then travelled to seek and deepen his Islamic knowledge from Aceh, India to the middle East (1645-1668) or for around 23 years and then he became a great ṣῡfῑ and left many of his treatises for Islamic community, especially for his followers, which are most of them still preserved at Universiteit Bibliotheq Leiden and the national museum of Jakarta at the present day. The main concept of Islamic mysticism of Sheikh Yῡsuf as one of his reform in the spread of Islam in Gowa-Makassar is the purification of belief (‘aqῑdah) in the Oneness of Allāh or in the Unity of God (tawḥῑd). This is his attempt to explain God’s transcendence (Ilāh) on His creatures. In a quoted al-Ikhlash verse (QS. 112:1-4) and al-Shura’ verse of al-Qur’an that there is nothing comparable to Him (QS. 42: 11), Sheikh Yῡsuf emphasized that the Oneness of Allāh is infinite and absolute. Tawḥῑd is the essential component in Islam. Moreover he compares “the immaculate tawḥῑd with a leafy tree; Gnostic knowledge (ma‘rῑfa) is its branches and leaves, and devotional services (‘ibādah) are its fruit.” Further he said that if you got the tree, you will get its branches and leaves, and if you got them, you will even look for fruit of the tree. If you did not get its branches and leaves, it is impossible to get its fruit. Therefore, tawḥῑd without ma‘rῑfah is like a tree without branches and leaves, and it is impossible to get its fruit, except if the branches and leaves of the tree grew up again, then its fruit can be hoped. In other words, only a man, who has tawḥῑd with ma‘rῑfa, could perform devotional service well to God. This teaching was used as the basic reform ideas in the spread of Islam in Gowa-Macassar, South Sulawesi and then brought a big changing to the cultural of his society and then made Muslim in Gowa-Makassar to be a more fervent Muslim. Therefore, one of the reform movements in his homeland was that he tried to pull out and then to release the people of Gowa-Makassar from the bad habits such as activities in serving idols / idols places, alcoholic beverages, cockfighting and gambling in crowded places. Because those can be a great danger to his native land; he said that the collapse of an empire because of the weakness of the faith of its people. On the other hand, the strength of an empire can guarantee the enforcement of sharῑ‘ah h. But it also depends on the leader. A good leader / ruler is one who able to enforce the Islamic law or sharῑ‘ah h in the middle of his society. Thus the main priority in the renewal of his mystical teachings for Muslims believers especially in Gowa Makassar, South Sulawesi, Indonesia is the purification of confidence by implementing ṣῡfism which is more oriented to the sharῑ‘ah , where he tried hard to reconcile sharῑ‘ah and ḥaqῑqah. Among the various types of ṣῡfῑ orders affiliated with him, Ṭarῑqat al-Khalwatiyya is the famous one, which is later more popular with Khalwatiyyat al-Yῡsufiyya that has found fertile land especially in South Sulawesi.

<strong>Abstrak: </strong>Artikel ini mengkaji dedikasi dan karya-karya Yusuf Ahmad Lubis. Tokoh ini layak diungkap mengingat kiprah dan posisinya dalam organisasi Al Washliyah yang kemudian menjadi Ketua Majelis Ulama Sumatera Utara, tetapi masih terabaikan secara akademis. Artikel ini merupakan hasil studi kepustakaan dengan pendekatan historis. Temuan yang diusung artikel ini adalah bahwa Yusuf Ahmad Lubis, meskipun tidak pernah belajar agama di Haramain, tetapi memiliki jaringan intelektual dengan ulama-ulama Makkah melalui dua gurunya yang paling masyhur: Syekh Hasan Maksum dan Syekh Muhammad Yunus. Kompetensinya dalam bidang ilmu-ilmu keislaman didedikasikannya bagi umat dan bangsa melalui Al Jam’iyatul Washliyah. Ia juga mewariskan puluhan karya dalam ragam bidang keislaman. Menarik bahwa ia memiliki kemampuan dalam bidang perbandingan agama, dan kemampuan inilah yang membuatnya sukses dalam melaksanakan misi islamisasi pada basis-basis Kristen di Sumatera Utara. Sikap penentangannya terhadap tarekat Jalaluddin dan aliran Ahmadiyah menunjukkan bahwa ia ingin melindungi akidah umat Islam. Studi ini berhasil mengungkapkan profil seorang ulama universalis dan kritis terhadap perbedaan ideologi.<br /> <br /><strong>Kata Kunci: </strong>Mandailing, Al Washliyah, Yusuf Ahmad Lubis<br /><strong> </strong><br /><strong>Abstract: The 20^th Century Mandailing Ulama Tradition: Dedication and Works of Yusuf Ahmad Lubis (1912-1980)</strong>. This article examines the dedication and works of Yusuf Ahmad Lubis. This figure is worth studying given his significant contribution and position in the Al Washliyah organization and who later become the Acting Chair of the North Sumatra Ulema Council, but it is still academically neglected. This article is the result of a literature study with a historical approach. The findings of this article are that Yusuf Ahmad Lubis, although he had never studied religion in Haramain, but had an intellectual network with Makkah scholars through his two most famous teachers: Sheikh Hasan Maksum and Sheikh Muhammad Yunus. His mastery in the Islamic religious sciences is dedicated to the people and nation through Al Jam’iyatulWashliyah. He also left dozens of works behind him in various fields of Islam. It is interesting that he has the ability in the field of comparative religion, and this ability has made him successful in carrying out the mission of Islamization on Christian bases in North Sumatra. His opposition to the Jalaluddin order and the Ahmadiyya sect increasingly shows that he wants to protect the faith of Muslims. This study successfully revealed the profile of a universalist ulama in terms of science and also still critical of ideological differences.<br /><strong> </strong><br /><strong>Keywords: </strong>Mandailing, Al Washliyah, Yusuf Ahmad Lubis

This research is focused on developing calculus 1 teaching materials for students of the Informatics Engineering Study Program, Faculty of Engineering, Islamic University, Sheikh Yusuf Tangerang. The reasons for the development of teaching materials were, among others, the low scores of national mathematics exams, and the unavailability of handbooks that could improve basic mathematics skills to support calculus courses.This research aims to produce products in the form of calculus 1 teaching materials for students of the informatics engineering study program, Faculty of Engineering, Islamic University Sheikh Yusuf Tangerang. The method used in this research is the method of research and development (Research and Development). The development model chosen in this study is the Borg and Gall model. The stages in this research include: (1) studying research findings (preliminary study and needs analysis), (2) developing the product, and (3) field testing and revising. This study uses a research and development research method wherein the reporting uses qualitative and quantitative approaches. The results of this study classify teaching materials into three subjects, namely theory, introductory questions, and stabilization questions in each chapter. The validation of the study was carried out by 3 expert judgments, namely the validator 1, 93.7%, the validator 2, 89.5%, and the validator 3, 85.4%, so that it had an average relative score of 89.5 with the category of teaching materials good / feasible to use.

Background: triage is a complex decision-making process in order to determine which patients are at risk of death, disabilities, poor clinical situation deteriorates, and safe patient for waiting. One of the principles of response time is generally about handling emergency patients who should be treated later than five (5) minutes after arriving at the Emergency Room.Purpose: The objective is to know the relationship between the Response Time Validity triage the nurse.Methods: The study design was observational analytic with cross sectional approach to sampling using Accidental Sampling based on inclusion and exclusion criteria with the number of 18 respondents. Univariate test results obtained from 11 respondents do Triage with appropriate and quick response time doing about 8 respondent. To determine the relationship between the validity of triage and response time by using Spearman rank test test at the significance level of 95%, which gained significant value of p = 0.000 or less than 0.05 (0.000 <0.05).Results: The results of this study to indicate there is a relationship between the validity Triage and Response Time Hospital emergency room nurse in Sheikh Yusuf Gowa Hospital. Conclusion: It is expected that this study can be used as a reference for educational institutions and health care institutions.

<p><em>Since long time ago, Indonesia contributes to one of the largest Muslim scholar graduates in the world, these scholars are not only recognized in their countries, but are recognized throughout the world. They are Nuruddin Ar Raniri (Aceh), Sheikh Nawawi al Bantani (Banten), Khalil Bangkalan (Madura), Sheikh Muhammad Arsyad al Banjari (South Kalimantan), Sheikh Yusuf al Makassari (South Sulawesi), Sheikh Ahmad Khatib al Minangkabawi and Muhammad Jamil Jambek (West Sumatra), Sheikh Mahfudz Tremas (Java), following Hadhratus Sheikh KH. Hasyim Asy'ari (founder of Nahdatul Ulama), KH. Ahmad Dahlan (founder of Muhammadiyah), Prof. Dr. Hasbi ash- Shidiqqey (initiator of Indonesian jurisprudence), Prof. Buya Hamka, and so on. The number of scholars in Indonesia will never be exhausted to be studied, because scholars always grow and develop in the community. Some of the scholars have written their biographies, but many of them have not yet been written. The absence of written sources (reading) about the scholar makes the public not familiar with it. So the purpose of writing this short biography is to find out a short biography of one of the scholars, namely Dr. Muhammad Nawawi Yahya Abudrrazak Al Majene, from Mandar, West Sulawesi. Nawawi Yahya is known by the local people by the name of Puang Masser, because most of his life was spent in Egypt in the context of studying. From the undergraduate program until the doctoral program was completed in Egypt. Nawawi Yahya or Puang Masser managed to write a dissertation entitled "Az Zakah wa an Nadzum al Ijtima'iyah al Mu'ashirah", Zakat and the Order of the Contemporary Society. What's interesting about the dissertation is its thickness reaches 3,593 pages, which is divided into six chapters. The work has now been published by the Research Center for Literature and the Religious Khazanah of the Indonesian Ministry of Religion's Research and Development Agency. This study used interviews, observations, and documentation in collecting data as well as qualitative research in general.</em></p><p> </p>

This study aims to How the Values ​​of Education in the history of Islamic culture in the Kingdom of Gowa, How the history of Gowa people in the field of socio-cultural and economic and How the peak of success of Islamic culture Gowa (research focus of repatriation movement Tuanta salamka Sheikh Yusuf). The results show. First, Islam entered and influenced the Bugis culture of Makassar, before Islam entered the kingdom of Gowa is basically seen in three forms Belief in the spirits of ancestors, Belief in gods patuntung and Belief in evil persona. Second, the Socio-Cultural System of the Gowa kingdom can be explained as follows. high status and social position. Meanwhile, the socio -economic system of the Gowa royal society, as it is known, is very worrying due to the colonization carried out by the Dutch VOC. Third, Repatriation is the process of returning a citizen who has gone to another region to return to his place of origin. Sheikh Yusuf's repatriation process is done by seeking and collecting donations that are planned as a cost from the implementation of repatriation.

Character development in view of Islam is not a new thing even though it may differ from the terms and substance popularized by the people in the western world, and Islam as Rahmatan Lil Alamin Contributions are also connected with the science of Tafsir and Hadith sciences in National Character Development. Quran and Hadith as the primary source of Islamic teachings popularized by Sheikh Yusuf Qaradawi as an attempt to restore / re-open the door / the concept of ijtihad never old-fashioned vacuum caused by many factors, among others, the followers of the school of many who do not understand that the practice of priests mazahib was just the result of their understanding of the verses and the Sunnah of the Prophet.

New patients undergoing inpatient services at the hospital should be given an orientation program to the care environment. The room orientation program is not only for patients but also for families who will be involved in the treatment process. The purpose of this study was to determine the effect of the implementation of patient orientation program on patient’s adaptability in the internal care room of the Sheikh Yusuf Hospital, Gowa Regency. The design used was pre-experimental in one subject group (one-group pretest and posttest) with the population of all samples obtained by Internal Care at Syekh Yusuf Hospital in Gowa Regency. The sample size was 21 respondents using accidental sampling. The independent variable was the implementation of patient orientation program and the dependent variable was the patient's adaptability. The methodof collecting data was a questionnaire. Data were analyzed using Wilcoxon signed rank test.The result of the study showed that there was an effect of the implementation of the patient orientation program on patient’s adaptability (p = 0,000 Z = -4,059).As the conclusion,if nurses carry out orientation programs to patients according to the procedure, the patient will be able to adapt to the environment and the treatment process.Further research on the effect of implementing an orientation program on patient’s adaptability should be directed to innovative models of patient orientation program.

A customer's commitment to repeatedly re-subscribe to or re-purchase a certain product or service in the future is an example of loyalty on the part of that consumer. At the Sheikh Yusuf Hospital in Gowa Regency, the purpose of this research is to investigate the impact that customer relationship marketing and customer value have on the level of customer loyalty. This kind of investigation is a quantitative study that takes the form of an observational study and is structured in the form of a cross sectional study. The sampling method used was a total sample, and the number of participants in the study that participated in the sample was 154. According to the findings of the research, there is a connection between Customer Relationship Marketing and Customer Loyalty. There is also a connection between Customer Value and Customer Loyalty. The variable that has the greatest impact on customer loyalty is customer relationship marketing (also known as CRM). It has been suggested to the administration of the hospital that they make more use of techniques derived from promotional tools (promotions mix). In particular, the hospital's public relations strategy, which is implemented by means of the Customer Relationship Management (CRM) software, with the intention of preserving the loyalty of the patients and their families.

This study aims to determine learning management in improving student achievement at MTs Jam'iyah Mahmudiyah. This research seeks to explain how learning management is and how student achievement is at MTs Jam'iyah Mahmudiyah. The method used in this research is qualitative. Data collection techniques using observation techniques, interviews and documentation study techniques to obtain valid data about learning management in improving student achievement. This research was conducted at MTs Jam'iyah Mahmudiyah which is located on Jl. Sheikh M. Yusuf, Tanjung Pura District. The results of the study show that the implementation of learning management in general is quite good, marked by planning that includes annual programs, semesters, syllabus, educational calendars, and lesson plans, in planning there are still flaws that are not good, because there are still many programs that have not been designed and made and learning achievement as a result achieved by students after experiencing a learning process within a certain period, student learning outcomes include the cognitive, affective and psychomotor domains. Student learning achievement at MTs Jam'iyah Mahmudiyah is quite good which is marked by: The value of several student lessons has met the KKM target, the application of religious practices has been carried out in the daily lives of students and students of MTs Jam'iyah Mahmudiyah have won competitions in events with good predicates.

This study aims to analyze whether digital literacy simultaneously and significantly affects academic learning outcomes mediated by gender in students, whether digital literacy simultaneously and significantly affects academic learning outcomes moderated by the socio-economic family of students, and whether digital literacy simultaneously and significantly affects academic learning outcomes mediated by gender and family socio-economics as a moderator for macroeconomics students. By using a quantitative method with the Conditional Process Analysis process using the SPSS Macro Process, the instrument used is saturated sample is a census, where all members of the population are sampled. the population in this study amounted to 272 from Mahaputra Muhammad Yamin University, STKIP Cokroaminoto Pinrang, Mataram University and Sheikh Yusuf Islamic University. The result is int_1 has a P value of 0.5379 where the value is greater than a significance value of 0.05. This means that there is no moderating effect of socio-economics on the relationship between digital literacy and learning outcomes, the P-value = 0.0467 less than 0.05, meaning that line a (digital literacy variable to gender) here states that there is a gender effect (male/gender). female) in mastering digital literacy and the P value of 0.5146 is greater than 0.05. This means that there is no mediating effect of gender and socio-economic moderators on digital literacy on learning outcomes. has implications for students in improving their soft skills, hard skills and also improving learning outcomes by providing facilities.

The Khalwatiyah order is a form of tarekat in South Sulawesi which relies on the name of its carrier, Sheikh Yusuf al-Makassari. This tarekat is followed by many aristocrats and the people because it is friendly to the style of the tarekat and social composition. As for someone if they will follow this tarekat as a place to draw closer to the Creator, then there are stages that are carried out, namely to purify the mind, attitude and behavior and self-control. Furthermore, a prospective student will experience a period of obedience or a promise of loyalty to the tarekat conducted by the Murshid appointed by the Murshid Shaykh. As for the practice carried out is to dhikr with solemnity and presents God in every breath. The connection between the Shaykh Murshid and the students of the Congregation is very closely related, as the father with his sons. Tarekat Khalwatiyah adalah bentuk tarekat yang berada di Sulawesi Selatan dengan menyandarkan pada nama pembawanya Syaikh Yusuf al-Makassari. Tarekat ini banyak diikuti oleh para bangsawan dan rakyat karena sifatnya yang ramah terhadap gaya tarekat dan komposisi sosial. Adapun seseorang jika akan mengikuti tarekat ini sebagai wadahnya mendekatkan diri pada Sang Khalik, maka ada tahapan-tahapan yang dilakukan, yaitu melakukan penyucian batin, sikap dan perilaku tidak baik serta penguasaan diri. Selanjutnya seorang calon murid akan mengalami masa pembaiatan atau janji setia pada tarekat yang dilakukan oleh mursyid yang ditunjuk oleh syaikh mursyid. Adapun dalam amalan yang dilakukan adalah berzikir dengan khusyuk dan menghadirkan Allah dalam setiap hela nafas. Antara syaikh mursyid dan murid tarekat sangat erat hubungannya, sebagaimana bapak dengan anaknya. تاريكات خلواتيّه أدالاه بينتوك تاريكات ياڠ بيرادا دي سولاوسي سيلاتان ديڠان ميۑانداركان ڤادا ناما ڤيمباواۑا شيخ يوسف المكسّرى. تاريكات إيني باۑاك ديإيكوتي أوليه ڤارا بڠساوان دان ركيات كارينا صيفتۑا ياڠ راماه تيرهاداڤ ڬايا تاريكات دان كومڤوسيسي سوسييال. أداڤون سيسيأوراڠ جيكا أكان ميڠيكوتي تاريكات إيني سيباڬإي واداهۑا مينديكتكان ديري ڤادا ساڠ خالق, ماكا أدا تاهاڤان-تاهاڤان ياڠ ديلاكوكان, يإيتو ميلاكوكان ڤيۑوچييان باطين, سيكاڤ دان ڤيريلاكو تيداك بإيك سيرتا ڤيڠوواسأن ديري. سيلنجوتۑا سيأوراڠ چالون موريد أكان ميڠالامي ماسا ڤيمبإيأتان أتأو جانجي سيتييا ڤادا تاريكات ياڠ ديلاكوكان أوليه مرشيد ياڠ ديتونجوك أوليه شيخ مرشيد. أداڤون دالام أمالان ياڠ ديلاكوكان أدالاه بيرزيكير ديڠان خشوع دان ميڠهاديركان ألله دالام سيتيياڤ هيلا نفاس. أنتارا شيخ مرشيد دان موريد تاريكات سڠات أيرات هوبوڠانۑا, سيباڬإيمانا باڤاك ديڠان أناكۑا.

The Assistance of the husband during the delivery of the wife makes the process smoother. The assistance was related to various factors, including husband support. This study aims to determine the relationship between husband support and wife delivery assistance at the Sheikh Yusuf General Hospital in Gowa Regency. The study was conducted from October-November 2019. This study used a cross-sectional approach the population is all husbands who came to bring their wives in the period of October-November amounted to 385 people. The research sample was obtained by simple random sampling totaling 134 people. Data analysis was performed using SPSS with a chi-square test where the significance value was p <0.05. The results showed that the respondents in this study were mostly aged 18-24 years as many as 39.6%, the last level of education was Senior High School as much as 51.5% and working as entrepreneurs 38.8%. A small proportion of respondents in this study aged 39-45 years were 4 (3.0%), D3 education level was 4 (3.0%), and worked as a repairman 3 (2.2%). The study also showed that there were 81.3% of husbands supported childbirth and 18.7% did not. In addition, there were 64.9% of husbands accompanied their wives at delivery, and 35.1% did not accompany them. There is a relationship between the husband's support and delivery assistance (p = 0.008). It is expected that the husband can play an active role in assisting his wife so that it helps the smooth delivery process

Although muslims make up less than two percent of South Africa’s total population, they are a well-established community with high visibility. In 1994 South Africans will celebrate 300 years of Islam in South Africa. The introduction of Islam to South Africa is usually attributed to Sheikh Yusuf, a Macasser prince exiled to South Africa for leading resistance against Dutch colonization in Malaysia. But the first Muslims in South Africa were actually slaves, imported by the Dutch colonists to the Cape mainly from India, the Indonesian archipelago, Malaya and Sri Lanka beginning in 1667. The Cape Muslim community, popularly but inaccurately known as “Malays” and known under the apartheid system as “Coloureds,” therefore, is the oldest Muslim community in South Africa. The other significant Muslim community in South Africa was established over 100 years later by northern Indian indentured laborers and tradespeople, a minority of whom were Muslims. The majority of South African Indian Muslims now live in Natal and Transvaal. Indians were classified as “Asians” or “Asiatics” by the apartheid system. The third ethnically identifiable group of Muslims in South Africa were classified as “African” or “Black” by the South African government. The majority of Black Muslims are converts or descendants of converts. Of the entire Muslim population of South Africa, some 49% are “Coloureds,” nearly 47% are “Asians,” and although statistics regarding “Africans” are generally unreliable, it is estimated that they comprise less than four percent of the Muslim population. Less than one percent of the Muslim population is “White.”

Due to the comprehensiveness of Islam, the role of the “Islamic factor” in political processes in the Middle East and North Africa is great, while the nature of the manifestations of the “Islamic factor” largely depends among other things on the current state of modern religious educational institutions, including those serving as a forge of Islamic personnel today. One of the most prestigious universities in Islamic oikumene, giving religious education for Muslims from all over the world, is AlAzhar al-Sharif (the shorter Al-Azhar is more common). It was here that some famous thinkers studied, who further significantly contributed to the development of the so-called “political Islam”. This study is an attempt to clarify the role of Al-Azhar University and related Islamic scholars in the socio-political processes of the Middle East and North Africa. Conducting the research, the author largely turned to the sources of the Islamic religion (the Qur’an, Hadith), theological texts of a number of thinkers (for example, the interpretation of the Qur’an Rashid Rida), religious polemical works (the work of Sheikh Osama al-Azhari against the “Muslim Brotherhood” and other “Islamist” trends), documents compiled by the leadership of Al-Azhar; academic literature on related issues. The author came to the conclusion that the “Islamic factor” did not play a crucial role at the beginning of events, but vividly manifested itself subsequently. The actual suppression of Islam by secular dictators created a fertile ground for the acute discontent of believing citizens and activists of various movements who uphold a particular version of the Islamic political alternative. The most influential university in the Islamic world, Al-Azhar, in an official document, “Arab Spring”, indicated the possibility of a shift in despotic power, while emphasizing at the same time the inadmissibility of violent suppression of peaceful protest. Certain Azharite theologians were directly involved in the events of the “Arab Spring”, in particular, the passionate scholar Yusuf al-Qaradawi, associated with the Muslim Brotherhood movement and graduated from Al-Azhar, as well as Sheikh Emad Effat, who died during the suppression of an unarmed speech 15 December 2011. Such activity of various Islamic forces in the political sphere is primarily due to the very nature of the Islamic tradition, which does not separate the “sacred” and “profane”.

Background of South African IslamIn 1994, South Africans will celebrate three centuries of Islam inSouth Africa. Credit for establishing Islam in South Africa is usuallygiven to Sheikh Yusuf, a Macasser prince who was exiled to South Africafor leading the resistance against the Dutch colonization of Malaysia. Thefitst Muslims in South Africa, however, were actually slaves who hadbeen imported, beginning in 1677, mainly from India, the Indonesianarchipelago, Malaysia, and Sri Lanka, by the Dutch colonists living in theCape. The Cape Muslim community, popularly but inaccurately knownas "Malays" and known under apattheid as "Coloreds," is the oldest Muslimcommunity in South Africa. The other major Muslim community wasestablished over a century later by indentured laborers and tradespeoplefrom northern India, a minority of whom weae Muslims. The majority ofSouth African Indian Muslims, classified as "Asians" or "Asiatics," nowlive in Natal and Tramvaal. The third ethnically identifiable group, classifiedas "Aftican" or "Black," consists mainly of converts or theirdescendants. Of the entire South African Muslim population, roughly 49percent are "Coloreds," nearly 47 pement are "Asians," and, although statisticsregarding "Africans" ate generally unreliable, it is estimated thatthey are less than 4 percent. Less than 1 percent is "White."Contributions to South African SocietyAlthough Muslims make up less that 2 petcent of the total population,their presence is highly visible. There ate over twenty-five mosques inCape Town and over one hundred in Johannesburg, making minarets asfamiliar as church towers Many are histotic and/or architectuml monuments.More importantly, Muslims ate uniquely involved in the nation'scultwe and economy. The oldest extant Afrikaans-language manuscriptsare in the Arabic script, for they ate the work of Muslim slaves writingin the Dutch patois. South African historian Achrnat Davids has tracedmany linguistic elements of Afrikaans, both in vocabulary and grammar,to the influence of the Cape Muslims. Economically, the Indian Muslimsaxe the most affluent, owing primarily to the cirmmstances under whichthey came to South Africa. Muslim names on businesses and buildingsare a familiar sight in all major cities and on those UniveAty campusesthat non-Whites were allowed to attend during apartheid ...

Commentary works are of great importance in the effort to understand and interpret the material of hadith and sunnah. Therefore, throughout history, many scholars used great efforts in terms of correct understanding and commenting of hadiths; and as a result, they concentrated on annotating activities, which have targeted to explain every expression in hadiths. These activities each region continued in the Republic period, too, as did in previous centuries; and some scholars became prominent. One of them is Ömer Fevzi Mardin. Ömer Fevzi, as a member of well-known deep-rooted family with the name of Mardin, and who was born in Mardin in 1878, is the son of Mardinizâde Seyyid Arif Pasha. His mother Zarife Khanım in the daughter of Bedirhan Pasha from Bedirhanoğuls family. And his grandfather, Seyyid Yusuf Sıdkî Mardin is one of the sheiks of Nakshibendî or Kadirî tariqat; he served as a qadi‘asker during the reign of II Abdulhamid. This family, which was known as Mardinîzades, have also been mentioned as ağazades (sons of aga) as a tribute to Ağa Çelebi. Ömer Fevzi, who grew up in such a family that was close to mysticism and denomination and acquainted with state affairs, initially had education in military schools being affected from his family and acted as a soldier for years. Ömer Fevzi, who participated in Arûsi Selâmi denomination in Libya during Tripoli war, became the sheikh and pir of this denomination during the Republic period. His closeness as a military origin person brought together itself that some high rank officers of the Republic period and directors joined this denomination. As is the case, Ömer Fevzi, who was criticized due to several views he adopted and some fatwas that he submitted, was exposed to several allegations and accusations like missionary. Ömer Fevzi, who was quite good at in the fields of military and mysticism, was interested in the sciences of hadith; and he wrote a work named as Hadith Sharifs Classified-Annotated According to Subjects. In this study, based on the work called Hadis-i Şerifler (Hadiths Sharifs), which is one of the examples of hadith commentary literature of the Republican period, the author's interpretation technique and commentary method was revealed; and hadith commentary of the period was investigated through this example. In the study, benefitting from documentation method the works of the author were found out, and the necessary hadith inferences were made while some of the narrations mentioned in the work, which are the subject of this study, were discussed. After the investigation, the following results were attained: In this work, the author, moving from several sources especially Sahih Bukhari, compiled nearly 1635 hadiths and annotated them. One of the important properties that attracts attention in the work is that the author did not make use of classical and contemporary hadith annotations. Therefore, the explanations given place in the work consist of the personal comments and assessments of the author. According to this, the hadiths are particularly commented considering the unity of the Qur’an and Sunna; and within these terms, several methods were followed. That some words that were present in the text of hadith and difficult to be understood were explained and that he tried to make the hadiths to be understood in terms of Holy Book by attributing Israeli sources, Torah, Bible or Zabur and that sebeb-i vurûd (the reason that a hadith was uttered) was pointed and that jurisprudential provisions were deducted from hadiths and that interpretations related to kalam, mysticism and wisdom were given place and that the views of scholars were referred and that sociological, psychological analyses were done are some of them. However, when the general structure of the work is examined, it is seen that mystical and philosophical interpretations are more dominant. This seems to have arisen from the fact that the author is of a religious sect and mysticism origin.

The DebateQuestion 1: Various commentators have frequently invoked the importance of moderate Muslims and the role that they can play in fighting extremism in the Muslim world. But it is not clear who is a moderate Muslim. The recent cancellation of Tariq Ramadan’s visa to the United States, the raids on several American Muslim organizations, and the near marginalization of mainstream American Muslims in North America pose the following question: If moderate Muslims are critical to an American victory in the war on terror, then why does the American government frequently take steps that undermine moderate Muslims? Perhaps there is a lack of clarity about who the moderate Muslims are. In your view, who are these moderate Muslims and what are their beliefs and politics? AC: I would like to say from the outset that I am neither a Muslim nor a sociologist. Therefore, my remarks should be taken as those of an interested and sympathetic outsider. I do not believe at all that the American government “undermines” moderate Muslims. The problem is more complicated. Many American officials abhor engagement in religion or the politics of religion. They believe that the American Constitution separates religion and state and does not allow them to make distinctions when it comes to different interpretations of Islam. For some of them, Salafiya Islam is as good as Sufi Islam. Others do not have a sufficient knowledge base to sort out the moderates from the radicals, identify the retrograde fundamentalists, or recognize modernizers who want political Islam to dominate. This is wrong. Radical ideologies have to do more with politics and warfare than religion, and, in some extreme cases, should not enjoy the constitutional protections of freedom of religion or free speech. There is a difference between propagating a faith and disseminating hatred, violence, or murder. The latter is an abuse and exploitation of faith for political ends, and should be treated as such. For example, the racist Aryan Nation churches were prosecuted and bankrupted by American NGOs and the American government. One of the problems is that the American government allows radical Muslims who support terrorism to operate with impunity in the United States and around the world, and does very little to support moderate Muslims, especially in the conflict zones. To me, moderate Muslims are those who do not view the “greater jihad” either as a pillar of faith or as a predominant dimension thereof. A moderate is one who is searching for a dialogue and a compromise with people who adhere to other interpretations of the Qur’an, and with those who are not Muslim. Amoderate Sunni, for example, will not support terror attacks on Shi`ahs or Sufis, or on Christians, Jews, or Hindus. Moderate Muslims respect the right of individuals to disagree, to worship Allah the way they chose, or not to worship – and even not to believe. Amoderate Muslim is one who is willing to bring his or her brother or sister to faith by love and logic, not by mortal threats or force of arms. Amoderate Muslim decries suicide bombings and terrorist “operations,” and abhors those clerics who indoctrinate toward, bless, and support such atrocities. The list of moderate Muslims is too long to give all or even a part of it here. Shaykh Muhammad Hisham Kabbani (chairman of the Islamic Supreme Council of America) and Sheikh Abdul Hadi Palazzi (secretarygeneral of the Rome-based Italian Muslim Association) come to mind. Ayatollah Ali Sistani may be a moderate, but I need to read more of his teachings. As the Wahhabi attacks against the Shi`ah escalate, Shi`i clerics and leaders are beginning to speak up. Examples include Sheikh Agha Jafri, a Westchester-based Pakistani Shi`ah who heads an organization called the Society for Humanity and Islam in America, and Tashbih Sayyed, a California-based Pakistani who serves as president of the Council for Democracy and Tolerance. I admire the bravery of Amina Wadud, a female professor of Islamic studies at Virginia Commonwealth University who led a mixed-gender Friday Islamic prayer service, according to Mona Eltahawy’s op-ed piece in The Washington Post on Friday, March 18, 2005 (“A Prayer Toward Equality”). Another brave woman is the co-founder of the Progressive Muslim Union of America, Sarah Eltantawi. And the whole world is proud of the achievements of Judge Shirin Ebadi, the Iranian human rights lawyer who was awarded the Nobel peace prize in 2003. There is a problem with the first question, however. It contains several assumptions that are debatable, to say the least, if not outright false. First, it assumes that Tariq Ramadan is a “moderate.” Nevertheless, there is a near-consensus that Ramadan, while calling for ijtihad, is a supporter of the Egyptian Ikhwan al-Muslimin [the Muslim Brotherhood] and comes from that tradition [he is the grandson of its founder, Hasan al-Banna]. He also expressed support for Yusuf al-Qaradawi (and all he stands for) on a BBC TVprogram, and is viewed as an anti-Semite. He also rationalizes the murder of children, though apparently that does not preclude the European Social Forum from inviting him to be a member. He and Hasan al-Turabi, the founder of the Islamic state in Sudan, have exchanged compliments. There are numerous reports in the media, quoting intelligence sources and ex-terrorists, that Ramadan associates with the most radical circles, including terrorists. In its decision to ban Ramadan, the United States Department of Homeland Security was guided by a number of issues, some of them reported in the media and others classified. This is sufficient for me to believe that Ramadan may be a security risk who, in the post-9/11 environment, could reasonably be banned from entering the United States.1 Second, the raids on “American Muslim organizations” are, in fact, a part of law enforcement operations. Some of these steps have had to do with investigations of terrorist activities, such as the alleged Libyan conspiracy to assassinate Crown Prince Abdullah of Saudi Arabia. Others focused on American Islamist organizations that were funding the terrorist activities of groups on the State Department’s terrorism watch list, such as Hamas. To say that these criminal investigations are targeting moderate Islam is like saying that investigating pedophile priests undermines freedom of religion in the United States. Finally, American Muslims are hardly marginalized. They enjoy unencumbered religious life and support numerous non-governmental organizations that often take positions highly critical of domestic and foreign policy – something that is often not the case in their countries of origin. There is no job discrimination – some senior Bush Administration officials, such as Elias A. Zerhouni, head of the National Institutes of Health (NIH), are Muslims. American presidents have congratulated Muslims on religious holidays and often invite Muslim clergymen to important state functions, such as the funeral of former president Ronald Reagan.

The DebateQuestion 1: Various commentators have frequently invoked the importance of moderate Muslims and the role that they can play in fighting extremism in the Muslim world. But it is not clear who is a moderate Muslim. The recent cancellation of Tariq Ramadan’s visa to the United States, the raids on several American Muslim organizations, and the near marginalization of mainstream American Muslims in North America pose the following question: If moderate Muslims are critical to an American victory in the war on terror, then why does the American government frequently take steps that undermine moderate Muslims? Perhaps there is a lack of clarity about who the moderate Muslims are. In your view, who are these moderate Muslims and what are their beliefs and politics? AC: I would like to say from the outset that I am neither a Muslim nor a sociologist. Therefore, my remarks should be taken as those of an interested and sympathetic outsider. I do not believe at all that the American government “undermines” moderate Muslims. The problem is more complicated. Many American officials abhor engagement in religion or the politics of religion. They believe that the American Constitution separates religion and state and does not allow them to make distinctions when it comes to different interpretations of Islam. For some of them, Salafiya Islam is as good as Sufi Islam. Others do not have a sufficient knowledge base to sort out the moderates from the radicals, identify the retrograde fundamentalists, or recognize modernizers who want political Islam to dominate. This is wrong. Radical ideologies have to do more with politics and warfare than religion, and, in some extreme cases, should not enjoy the constitutional protections of freedom of religion or free speech. There is a difference between propagating a faith and disseminating hatred, violence, or murder. The latter is an abuse and exploitation of faith for political ends, and should be treated as such. For example, the racist Aryan Nation churches were prosecuted and bankrupted by American NGOs and the American government. One of the problems is that the American government allows radical Muslims who support terrorism to operate with impunity in the United States and around the world, and does very little to support moderate Muslims, especially in the conflict zones. To me, moderate Muslims are those who do not view the “greater jihad” either as a pillar of faith or as a predominant dimension thereof. A moderate is one who is searching for a dialogue and a compromise with people who adhere to other interpretations of the Qur’an, and with those who are not Muslim. Amoderate Sunni, for example, will not support terror attacks on Shi`ahs or Sufis, or on Christians, Jews, or Hindus. Moderate Muslims respect the right of individuals to disagree, to worship Allah the way they chose, or not to worship – and even not to believe. Amoderate Muslim is one who is willing to bring his or her brother or sister to faith by love and logic, not by mortal threats or force of arms. Amoderate Muslim decries suicide bombings and terrorist “operations,” and abhors those clerics who indoctrinate toward, bless, and support such atrocities. The list of moderate Muslims is too long to give all or even a part of it here. Shaykh Muhammad Hisham Kabbani (chairman of the Islamic Supreme Council of America) and Sheikh Abdul Hadi Palazzi (secretarygeneral of the Rome-based Italian Muslim Association) come to mind. Ayatollah Ali Sistani may be a moderate, but I need to read more of his teachings. As the Wahhabi attacks against the Shi`ah escalate, Shi`i clerics and leaders are beginning to speak up. Examples include Sheikh Agha Jafri, a Westchester-based Pakistani Shi`ah who heads an organization called the Society for Humanity and Islam in America, and Tashbih Sayyed, a California-based Pakistani who serves as president of the Council for Democracy and Tolerance. I admire the bravery of Amina Wadud, a female professor of Islamic studies at Virginia Commonwealth University who led a mixed-gender Friday Islamic prayer service, according to Mona Eltahawy’s op-ed piece in The Washington Post on Friday, March 18, 2005 (“A Prayer Toward Equality”). Another brave woman is the co-founder of the Progressive Muslim Union of America, Sarah Eltantawi. And the whole world is proud of the achievements of Judge Shirin Ebadi, the Iranian human rights lawyer who was awarded the Nobel peace prize in 2003. There is a problem with the first question, however. It contains several assumptions that are debatable, to say the least, if not outright false. First, it assumes that Tariq Ramadan is a “moderate.” Nevertheless, there is a near-consensus that Ramadan, while calling for ijtihad, is a supporter of the Egyptian Ikhwan al-Muslimin [the Muslim Brotherhood] and comes from that tradition [he is the grandson of its founder, Hasan al-Banna]. He also expressed support for Yusuf al-Qaradawi (and all he stands for) on a BBC TVprogram, and is viewed as an anti-Semite. He also rationalizes the murder of children, though apparently that does not preclude the European Social Forum from inviting him to be a member. He and Hasan al-Turabi, the founder of the Islamic state in Sudan, have exchanged compliments. There are numerous reports in the media, quoting intelligence sources and ex-terrorists, that Ramadan associates with the most radical circles, including terrorists. In its decision to ban Ramadan, the United States Department of Homeland Security was guided by a number of issues, some of them reported in the media and others classified. This is sufficient for me to believe that Ramadan may be a security risk who, in the post-9/11 environment, could reasonably be banned from entering the United States.1 Second, the raids on “American Muslim organizations” are, in fact, a part of law enforcement operations. Some of these steps have had to do with investigations of terrorist activities, such as the alleged Libyan conspiracy to assassinate Crown Prince Abdullah of Saudi Arabia. Others focused on American Islamist organizations that were funding the terrorist activities of groups on the State Department’s terrorism watch list, such as Hamas. To say that these criminal investigations are targeting moderate Islam is like saying that investigating pedophile priests undermines freedom of religion in the United States. Finally, American Muslims are hardly marginalized. They enjoy unencumbered religious life and support numerous non-governmental organizations that often take positions highly critical of domestic and foreign policy – something that is often not the case in their countries of origin. There is no job discrimination – some senior Bush Administration officials, such as Elias A. Zerhouni, head of the National Institutes of Health (NIH), are Muslims. American presidents have congratulated Muslims on religious holidays and often invite Muslim clergymen to important state functions, such as the funeral of former president Ronald Reagan.

<p align="center"><strong>Abstrac</strong></p><p>This paper describes the development of Sufism in South Sulawesi. As in the archipelago such as Aceh, Minangkabau, Palembang, Banten, Demak, Banjar and Ternate, Gowa and Bone as the epicenter of the development of Islam in South Sulawesi is also influenced by Islamic teachings of tasawuf. The preachers who brought Islam to the archipelago were Sufis who taught Sufism. During this happening contestation and clash between the philosophical color of Ibn Arabi and tasawuf al-Gazali, then Sufism's style that developed in South Sulawesi society successfully reconciled these two domains which then called Neosufisme. The main figure of Sufism in this period is Sheikh Yusuf al-Makassari who developed Tarekat khalwatiyah Yusufiyah and Sheikh Abdul Munir Syamsul Arifin developed Khalwatiyah Sammaniyah. This tarekat then gives influence to the people of South Sulawesi, especially in the Kingdom of Gowa for ethnic Makassar and the Kingdom of Bone for ethnic Bugis. The influence of Sufism is still being felt in various aspects<strong></strong></p>

This study sheds light on the approach of the scholar Amahd ibn Yusuf al- Atfish in ijtihad and tradition, through his interpretation of the Holy Quran, which he called "facilitating interpretation." The study was based on scientific methods, namely the inductive method and the deductive approach. , And graduation conversations, and so on. The study concluded that Sheikh Aftish had opinions and applications related to diligence and tradition. He dealt with many issues related to the process of ijtihad, and he had corrections and calamities, not only what he quoted from the scholars, but was correct and likely and cite and cite. The study has recommended. The study recommended that researchers in the fundamentals of jurisprudence should research the jurisprudence of Ibadi jurisprudence, extract the fundamental issues, collect the scattered ones, study them in depth, and show the curricula of fundamentalist scholars who do not have independent fundamentalist books.

This study sheds light on the approach of the Scholar Muhammad ibn Yusuf AL Atfish in the ways and methods of his interpretation of The Holy Quran (Taiser Atfseer) .This study was depending on scientific approach which is represented on inductive approach with deductive approach. The study concluded that Scholar Atfish has his own opinions and practices which are connected with ways of the causality which is circled on it ( AL qyas operation) , even that he denied that some phrases and skills refers to the casuality, The study recommended that researchers in the fundamentals of jurisprudence need to research on the jurisprudence of Ibadhism and distinguish the fundamental matters of it and collecting its scattering and study it deeply and explaining the ways of the fundamental scholars who do not have any independent fundamental books.

Give me the liberty to know, to utter, and to argue freely according to conscience, above all liberties. —John Milton (1608-1674) Introduction The publication of 12 cartoons depicting images of Prophet Mohammed [Peace Be Upon Him] first in Denmark’s Jyllands-Posten on 30 September 2005, and later reprinted in European media and two New Zealand newspapers, sparked protests around the Muslim world. The Australian newspapers – with the exception of The Courier-Mail, which published one cartoon – refrained from reprinting the cartoons, acknowledging that depictions of the Prophet are regarded as “blasphemous by Muslims”. How is this apparent act of restraint to be assessed? Edward Said, in his book Covering Islam has acknowledged that there have been many Muslim provocations and troubling incidents by Islamic countries such as Iran, Libya, Sudan, and others in the 1980s. However, he contends that the use of the label “Islam” by non-Muslim commentators, either to explain or indiscriminately condemn “Islam”, ends up becoming a form of attack, which in turn provokes more hostility (xv-xvi). This article examines how two Australian newspapers – The Australian and The West Australian – handled the debate on the Prophet Muhammad cartoons and considers whether in the name of “free speech” it ended in “a form of attack” on Australian Muslims. It also considers the media’s treatment of Muslim Australians’ “free speech” on previous occasions. This article is drawn from the oral testimonies of Muslims of diverse ethnic background. Since 1998, as part of PhD and post-doctoral research on Muslims in Australia, the author conducted 130 face-to-face, in-depth, taped interviews of Muslims, aged 18-90, both male and female. While speaking about their settlement experience, several interviewees made unsolicited remarks about Western/Australian media, all of them making the point that Muslims were being demonised. Australian Muslims Many of Australia’s 281,578 Muslims — 1.5 per cent of the total population (Australian Bureau of Statistics) — believe that as a result of media bias, they are vilified in society as “terrorists”, and discriminated in the workplace (Human Rights and Equal Opportunity Commission; Dreher 13; Kabir 266-277). The ABS figures support their claim of discrimination in the workplace; in 1996 the unemployment rate for Muslim Australians was 25 per cent, compared to 9 per cent for the national total. In 2001, it was reduced to 18.5 per cent, compared to 6.8 per cent for the national total, but the ratio of underprivileged positions in the labour market remained almost three times higher than for the wider community. Instead of reflecting on Muslims’ labour market issues or highlighting the social issues confronting Muslims since 9/11, some Australian media, in the name of “free speech”, reinforce negative perceptions of Muslims through images, cartoons and headlines. In 2004, one Muslim informant offered their perceptions of Australian media: I think the Australian media are quite prejudiced, and they only do show one side of the story, which is quite pro-Bush, pro-Howard, pro-war. Probably the least prejudiced media would be ABC or SBS, but the most pro-Jewish, pro-America, would be Channel Seven, Channel Nine, Channel Ten. They only ever show things from one side of the story. This article considers the validity of the Muslim interviewee’s perception that Australian media representation is one-sided. On 26 October 2005, under the headline: “Draw a Cartoon about Mohammed and You Must Die”, The Australian warned its readers: ISLAM is no laughing matter. Danish newspaper, Jyllands-Posten, is being protected by security guards and several cartoonists have gone into hiding after the newspaper published a series of 12 cartoons about the prophet Mohammed. According to Islam, it is blasphemous to make images of the prophet. Muslim fundamentalists have threatened to bomb the paper’s offices and kill the cartoonists (17). Militant Muslims The most provocative cartoons appearing in the Danish media are probably those showing a Muhammad-like figure wearing a turban shaped as a bomb with a burning fuse coming out of it, or a queue of smoking suicide bombers on a cloud with an Islamic cleric saying, “Stop stop we have run out of virgins”. Another showed a blindfolded Muslim man with two veiled Muslim women standing behind him. These messages appeared to be concerned with Islam’s repression of women (Jyllands-Posten), and possibly with the American channel CBS airing an interview in August 2001 of a Palestinian Hamas activist, Muhammad Abu Wardeh, who recruited terrorists for suicide bombings in Israel. Abu Wardeh was quoted as saying: “I described to him [the suicide bomber] how God would compensate the martyr for sacrificing his life for his land. If you become a martyr, God will give you 70 virgins, 70 wives and everlasting happiness” (The Guardian). Perhaps to serve their goals, the militants have re-interpreted the verses of the Holy Quran (Sura 44:51-54; 55:56) where it is said that Muslims who perform good deeds will be blessed by the huris or “pure being” (Ali 1290-1291; 1404). However, since 9/11, it is also clear that the Muslim militant groups such as the Al-Qaeda have become the “new enemy” of the West. They have used religion to justify the terrorist acts and suicide bombings that have impacted on Western interests in New York, Washington, Bali, Madrid amongst other places. But it should be noted that there are Muslim critics, such as Pakistani-born writer, Irshad Manji, Bangladeshi-born writer Taslima Nasreen and Somalian-born Dutch parliamentarian Ayaan Hirsi Ali, who have been constant critics of Muslim men’s oppression of women and have urged reformation. However, their extremist fellow believers threatened them with a death sentence for their “free speech” (Chadwick). The non-Muslim Dutch film director, Theo van Gogh, also a critic of Islam and a supporter of Ayaan Hirsi Ali, advocated a reduction in immigration into Holland, especially by Muslims. Both van Gogh and Hirsi Ali – who co-scripted and co-produced the film Submission – received death threats from Muslim extremists because the film exhibited the verses of the Quran across the chest, stomach and thighs of an almost naked girl, and featured four women in see-through robes showing their breasts, with texts from the Quran daubed on their bodies, talking about the abuse they had suffered under Islam (Anon 25). Whereas there may be some justification for the claim made in the film, that some Muslim men interpret the Quran to oppress women (Doogue and Kirkwood 220), the writing of the Quranic verses on almost-naked women is surely offensive to all Muslims because the Quran teaches Muslim women to dress modestly (Sura 24: 30-31; Ali 873). On 4 November 2004, The West Australian reported that the Dutch director Theo van Gogh was murdered by a 26-year-old Dutch-Moroccan Muslim on 2 November 2004 (27). Hirsi Ali, the co-producer of the film was forced to go into hiding after van Gogh’s murder. In the face of a growing clamour from both the Dutch Muslims and the secular communities to silence her, Ayaan Hirsi Ali resigned from the Dutch Parliament in May 2006 and decided to re-settle in Washington (Jardine 2006). It should be noted that militant Muslims form a tiny but forceful minority of the 1.4 billion Muslims worldwide. The Muslim majority are moderate and peaceful (Doogue and Kirkwood 79-80). Some Muslim scholars argue that there is specific instruction in the Quran for people to apply their knowledge and arrive at whatever interpretation is of greatest benefit to the community. It may be that stricter practitioners would not agree with the moderate interpretation of the Quran and vice versa (Doogue and Kirkwood 232). Therefore, when the Western media makes a mockery of the Muslim religion or their Prophet in the name of “free speech”, or generalises all Muslims for the acts of a few through headlines or cartoons, it impacts on the Muslims residing in the West. Prophet Muhammad’s Cartoons With the above-mentioned publication of Prophet Muhammad’s cartoons in Denmark, Islamic critics charged that the cartoons were a deliberate provocation and insult to their religion, designed to incite hatred and polarise people of different faiths. In February 2006, regrettably, violent reactions took place in the Middle East, Europe and in Asia. Danish embassies were attacked and, in some instances, were set on fire. The demonstrators chanted, “With our blood and souls we defend you, O Prophet of God!”. Some replaced the Danish flag with a green one printed with the first pillar of Islam (Kalima): “There is no god but God and Mohammed is the messenger of God”. Some considered the cartoons “an unforgivable insult” that merited punishment by death (The Age). A debate on “free speech” soon emerged in newspapers throughout the world. On 7 February 2006 the editorial in The West Australian, “World Has Had Enough of Muslim Fanatics”, stated that the newspaper would not publish cartoons of Mohammad that have drawn protests from Muslims around the world. The newspaper acknowledged that depictions of the prophet are regarded as “blasphemous by Muslims” (18). However, the editorial was juxtaposed with another article “Can Liberty Survive a Clash of Cultures?”, with an image of bearded men wearing Muslim head coverings, holding Arabic placards and chanting slogans, implying the violent nature of Islam. And in the letters page of this newspaper, published on the same day, appeared the following headlines (20): Another Excuse for Muslims to Threaten Us Islam Attacked Cartoon Rage: Greatest Threat to World Peace We’re Living in Dangerous Times Why Treat Embassies with Contempt? Muslim Religion Is Not So Soft Civilised World Is Threatened The West Australian is a state-based newspaper that tends to side with the conservative Liberal party, and is designed to appeal to the “man in the street”. The West Australian did not republish the Prophet Muhammad cartoon, but for 8 days from 7 to 15 February 2006 the letters to the editor and opinion columns consistently criticised Islam and upheld “superior” Western secular values. During this period, the newspaper did publish a few letters that condemned the Danish cartoonist, including the author’s letter, which also condemned the Muslims’ attack on the embassies. But the overall message was that Western secular values were superior to Islamic values. In other words, the newspaper adopted a jingoistic posture and asserted the cultural superiority of mainstream Australians. The Danish cartoons also sparked a debate on “free speech” in Australia’s leading newspaper, The Australian, which is a national newspaper that also tends to reflect the values of the ruling national government – also the conservative Liberal party. And it followed a similar pattern of debate as The West Australian. On 14 February 2006, The Australian (13) published a reader’s criticism of The Australian for not republishing the cartoons. The author questioned whether the Muslims deserved any tolerance because their Holy Book teaches intolerance. The Koran [Quran] (22:19) says: Garments of fire have been prepared for the unbelievers. Scalding water shall be poured upon their heads, melting their skins and that which is in their bellies. Perhaps this reader did not find the three cartoons published in The Australian a few days earlier to be ‘offensive’ to the Australian Muslims. In the first, on 6 February 2006, the cartoonist Bill Leak showed that his head was chopped off by some masked people (8), implying that Muslim militants, such as the Hamas, would commit such a brutal act. The Palestinian Hamas group often appear in masks before the media. In this context, it is important to note that Israel is an ally of Australia and the United States, whereas the Hamas is Israel’s enemy whose political ideology goes against Israel’s national interest. On 25 January 2006, the Hamas won a landslide victory in the Palestine elections but Israel refused to recognise this government because Hamas has not abandoned its militant ideology (Page 13). The cartoon, therefore, probably means that the cartoonist or perhaps The Australian has taken sides on behalf of Australia’s ally Israel. In the second cartoon, on 7 February 2006, Bill Leak sketched an Arab raising his sword over a school boy who was drawing in a classroom. The caption read, “One more line and I’ll chop your hand off!” (12). And in the third, on 10 February 2006, Bill Leak sketched Mr Mohammed’s shadow holding a sword with the caption: “The unacceptable face of fanaticism”. A reporter asked: “And so, Mr Mohammed, what do you have to say about the current crisis?” to which Mr Mohammed replied, “I refuse to be drawn on the subject” (16). The cartoonist also thought that the Danish cartoons should have been republished in the Australian newspapers (Insight). Cartoons are supposed to reflect the theme of the day. Therefore, Bill Leak’s cartoons were certainly topical. But his cartoons reveal that his or The Australian’s “freedom of expression” has been one-sided, all depicting Islam as representing violence. For example, after the Bali bombing on 21 November 2002, Leak sketched two fully veiled women, one carrying explosives under her veil and asking the other, “Does my bomb look big in this”? The cartoonist’s immediate response to criticism of the cartoon in a television programme was, “inevitably, when you look at a cartoon such as that one, the first thing you’ve got to do is remember that as a daily editorial cartoonist, you’re commenting first and foremost on the events of the day. They’re very ephemeral things”. He added, “It was…drawn about three years ago after a spate of suicide bombing attacks in Israel” (Insight). Earlier events also suggested that that The Australian resolutely supports Australia’s ally, Israel. On 13-14 November 2004 Bill Leak caricatured the recently deceased Palestinian leader Yasser Arafat in The Weekend Australian (18). In the cartoon, God appeared to be displeased with him and would not allow him to enter paradise. Arafat was shown with explosives strapped to his body and threatening God by saying, “A cloud to myself or the whole place goes up….”. On the other hand, on 6 January 2006 the same cartoonist sympathetically portrayed ailing Israeli leader Ariel Sharon as a decent man wearing a black suit, with God willing to accept him (10); and the next day Sharon was portrayed as “a Man of Peace” (12). Politics and Religion Thus, the anecdotal evidence so far reveals that in the name of “freedom of expression”, or “free speech” The West Australian and The Australian newspapers have taken sides – either glorifying their “superior” Western culture or taking sides on behalf of its allies. On the other hand, these print media would not tolerate the “free speech” of a Muslim leader who spoke against their ally or another religious group. From the 1980s until recently, some print media, particularly The Australian, have been critical of the Egyptian-born Muslim spiritual leader Imam Taj el din al-Hilali for his “free speech”. In 1988 the Australian Federation of Islamic Councils bestowed the title of Mufti to Imam al- Hilali, and al-Hilali was elevated to a position of national religious leadership. Al-Hilali became a controversial figure after 1988 when he gave a speech to the Muslim students at Sydney University and accused Jews of trying to control the world through “sex, then sexual perversion, then the promotion of espionage, treason and economic hoarding” (Hewett 7). The Imam started being identified as a “Muslim chief” in the news headlines once he directly criticised American foreign policy during the 1990-91 Gulf crisis. The Imam interpreted US intervention in Kuwait as a “political dictatorship” that was exploiting the Gulf crisis because it was seen as a threat to its oil supply (Hewett 7). After the Bali bombings in 2002, the Howard government distributed information on terrorism through the “Alert and Alarmed” kit as part of its campaign of public awareness. The first casualty of the “Be alert, but not alarmed” campaign was the Imam al-Hilali. On 6 January 2003, police saw a tube of plastic protruding from a passenger door window and suspected that al-Hilali might have been carrying a gun when they pulled him over for traffic infringements. Sheikh al-Hilali was charged with resisting arrest and assaulting police (Morris 1, 4). On 8 January 2003 The Australian reminded its readers “Arrest Adds to Mufti’s Mystery” (9). The same issue of The Australian portrayed the Sheikh being stripped of his clothes by two policemen. The letter page also contained some unsympathetic opinions under the headline: “Mufti Deserved No Special Treatment” (10). In January 2004, al-Hilali was again brought under the spotlight. The Australian media alleged that al-Hilali praised the suicide bombers at a Mosque in Lebanon and said that the destruction of the World Trade Center was “God’s work against oppressors” (Guillatt 24). Without further investigation, The Australian again reported his alleged inflammatory comments. Under the headline, “Muslim Leader’s Jihad Call”, it condemned al-Hilali and accused him of strongly endorsing “terrorist groups Hezbollah and Hamas, during his visit to Lebanon”. Federal Labor Member of Parliament Michael Danby said, “Hilali’s presence in Australia is a mistake. He and his associates must give authorities an assurance he will not assist future homicide attacks” (Chulov 1, 5). Later investigations by Sydney’s Good Weekend Magazine and SBS Television found that al-Hilali’s speech had been mistranslated (Guillatt 24). However, the selected print media that had been very critical of the Sheikh did not highlight the mistranslation. On the other hand, the Archbishop of Sydney, Cardinal George Pell has been critical of Islam and is also opposed to Australia’s involvement in the Iraq war in 2003, but the print media appeared to ignore his “free speech” (Dateline). In November 2004, Dr Pell said that secular liberal democracy was empty and selfish, and Islam was emerging as an alternative world view that attracted the alienated (Zwartz 3). In May 2006, Dr Pell said that he tried to reconcile claims that Islam was a faith of peace with those that suggested the Quran legitimised the killings of non-Muslims but: In my own reading of the Koran [Quran], I began to note down invocations to violence. There are so many of them, however, that I abandoned this exercise after 50 or 60 or 70 pages (Morris). Muslim leaders regarded Dr Pell’s anti-Islam statement as “inflammatory” (Morris). However, both the newspapers, The Australian and The West Australian remained uncritical of Dr Pell’s “free speech” against Islam. Conclusion Edward Said believed that media images are informed by official definitions of Islam that serve the interests of government and business. The success of the images is not in their accuracy but in the power of the people who produce them, the triumph of which is hardly challenged. “Labels have survived many experiences and have been capable of adapting to new events, information and realities” (9). In this paper the author accepts that, in the Australian context, militant Muslims are the “enemy of the West”. However, they are also the enemy of most moderate Australian Muslims. When some selected media take sides on behalf of the hegemony, or Australia’s “allies”, and offend moderate Australian Muslims, the media’s claim of “free speech” or “freedom of expression” remains highly questionable. Muslim interviewees in this study have noted a systemic bias in some Australian media, but they are not alone in detecting this bias (see the “Abu Who?” segment of Media Watch on ABC TV, 31 July 2006). To address this concern, Australian Muslim leaders need to play an active role in monitoring the media. This might take the form of a watchdog body within the Australian Federation of Islamic Councils. If the media bias is found to be persistent, the AFIC might then recommend legislative intervention or application of existing anti-discrimination policies; alternatively, AFIC could seek sanctions from within the Australian journalistic community. One way or another this practice should be stopped. References Ali, Abdullah Yusuf. The Holy Quran: Text, Translation and Commentary. New Revised Ed. Maryland, USA: Amana Corporation, 1989. Anonymous. “Dutch Courage in Aftermath of Film-Maker’s Slaying.” The Weekend Australian 6-7 Nov. 2004. Chadwick, Alex. “The Caged Virgin: A Call for Change in Islam.” 4 June 2006 http://www.npr.org/templates/story/story.php?storyId=5382547>. Chulov, Martin. “Muslim Leader’s Jihad Call.” The Australian 19 Feb. 2004. Dateline. “Cardinal George Pell Interview.” SBS TV 6 April 2005. 7 June 2006 http://news.sbs.com.au/dateline/>. Dreher, Tanya. “Targeted”, Experiences of Racism in NSW after September 11, 2001. Sydney: University of Technology, 2005. Doogue, Geraldine, and Peter Kirkwood. Tomorrow’s Islam: Understanding Age-Old Beliefs and a Modern World. Sydney: ABC Books, 2005. Insight. “Culture Clash.” SBS TV 7 March 2006. 11 June 2006 http://news.sbs.com.au/insight/archive.php>. Guillatt, Richard. “Moderate or Menace.” Sydney Morning Herald Good Weekend 21 Aug. 2004. Hewett, Tony. “Australia Exploiting Crisis: Muslim Chief.” Sydney Morning Herald 27 Nov. 1990. Human Rights and Equal Opportunity Commission. Ismaa – Listen: National Consultations on Eliminating Prejudice against Arab and Muslim Australians. Sydney: Human Rights and Equal Opportunity Commission, 2004. Jyllands-Posten. 24 Jan. 2006. http://www.di2.nu/files/Muhammad_Cartoons_Jyllands_Posten.html>. Jardine, Lisa. “Liberalism under Pressure.” BBC News 5 June 2006. 12 June 2006 http://news.bbc.co.uk/1/hi/magazine/5042418.stm>. Kabir, Nahid. Muslims in Australia: Immigration, Race Relations and Cultural History. London: Kegan Paul, 2005. Media Watch. “Abu Who?” ABC Television 31 July 2006. http://abc.net.au/mediawatch/>. Morris, Linda. “Imam Facing Charges after Row with Police.” Sydney Morning Herald 7 Jan. 2003. Morris, Linda. “Pell Challenges Islam – O Ye, of Little Tolerant Faith.” Sydney Morning Herald 5 May 2006. Page, Jeremy. “Russia May Sell Arms to Hamas.” The Australian 18 Feb. 2006. Said, Edward. Covering Islam: How the Media and the Experts Determine How We See the Rest of the World. London: Vintage, 1981, 1997. Submission. “Film Clip from Short Submission.” Submission. 11 June 2006. http://www.ifilm.com/ifilmdetail/2655656?htv=12> The Age. “Embassies Torched over Cartoons.” 5 Feb. 2006. http://www.theage.com.au>. The Guardian. “Virgins? What Virgins?” 12 Jan. 2002. 4 June 2006 http://www.guardian.co.uk/>. Zwartz, Barney. “Islam Could Be New Communism, Pell Tells US Audience.” Sydney Morning Herald 12 Nov. 2004. Citation reference for this article MLA Style Kabir, Nahid. "Depiction of Muslims in Selected Australian Media: Free Speech or Taking Sides." M/C Journal 9.4 (2006). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0609/1-kabir.php>. APA Style Kabir, N. (Sep. 2006) "Depiction of Muslims in Selected Australian Media: Free Speech or Taking Sides," M/C Journal, 9(4). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0609/1-kabir.php>.