To see the other types of publications on this topic, follow the link: Shiites Missions to Muslims.
Journal articles on the topic 'Shiites Missions to Muslims'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 43 journal articles for your research on the topic 'Shiites Missions to Muslims.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Carré, Olivier. "«Intégrisme islamique»?" Social Compass 32, no. 4 (November 1985): 413–20. http://dx.doi.org/10.1177/003776868503200407.
Full textAbstract:
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.
2
Fata, Ahmad Khoirul, and Muh Hukkam Azhadi. "MENYOAL OTENTISITAS HADITS DUA BELAS KHALIFAH." ALQALAM 30, no. 3 (December 31, 2013): 427. http://dx.doi.org/10.32678/alqalam.v30i3.853.
Full textAbstract:
After the death of Prophet, Muslims are faced with issues that divided and conflicted the ummah up for a long time. To defend its interests, each side try to build their own arguments. One of them is the Shi'a belief in twelve imams. They used the traditions which believed from the Apostle to legitimate their conviction. This study examine the validity of the traditions that are used by Shiites in conceptualize leadership of ummah. The approach used is to test the quality of sanad of the twelve caliphs tradition used among Shiites.
keywords: Hadits, Syi'ah, khalifah, sanad, rawi
3
Mao, Yufeng. "A Muslim Vision for the Chinese Nation: Chinese Pilgrimage Missions to Mecca during World War II." Journal of Asian Studies 70, no. 2 (May 2011): 373–95. http://dx.doi.org/10.1017/s0021911811000088.
Full textAbstract:
In the late 1930s, three groups of Sino-Muslims went on hajj trips to Mecca. Two of them represented the Republic of China, while one represented the puppet government in Japanese-occupied North China. Reflecting the political importance of the Muslim population in the Sino-Japanese struggle, each group engaged in propaganda efforts for its government. However the Sino-Muslims who participated in these missions were not merely the passive pawns of Chinese authorities. Rather, archival material and published sources in Chinese and Arabic show that Sino-Muslims actively used these missions to advance a vision of the Chinese nation in which Muslims would play an important role in domestic and foreign affairs. This vision was based on a particular understanding of global politics which allowed Sino-Muslim elites to reconcile the transnational characteristic of Islam with loyalty to the territorially bound “Chinese nation.”
4
Wagner, William. "A Comparison of Christian Missions and Islamic Da'wah." Missiology: An International Review 31, no. 3 (July 2003): 339–47. http://dx.doi.org/10.1177/009182960303100306.
Full textAbstract:
The purpose of this paper is to compare the Christian concept of missions with the Islamic concept of Da'wah. The first step is to define both and to give an understanding as to how each faith system understands its task of enlarging its religion. Next, the similarities and the differences are discussed, leading into the next section, which gives an understanding of the dialogue between both. Since the paper is written for a Western audience, the latter part is an emphasis on how Muslims understand Da'wah and how it is practiced in the West.
5
Moghadam, Assaf. "Motives for Martyrdom: Al-Qaida, Salafi Jihad, and the Spread of Suicide Attacks." International Security 33, no. 3 (January 2009): 46–78. http://dx.doi.org/10.1162/isec.2009.33.3.46.
Full textAbstract:
Suicide missions made their modern debut in 1981. In recent years, however, they have witnessed an unprecedented increase according to several indicators, including number of attacks, number of organizations conducting these attacks, number of countries targeted, and number of victims. Existing explanations, including the occupation and outbidding theses, cannot account for the dramatic increase and spread of suicide attacks. A combination of quantitative and qualitative methods, including analysis of a data set of 1,857 suicide attacks from December 1981 through March 2008, suggests that two interrelated factors have contributed to the “globalization of martyrdom”: al-Qaida's evolution into a global terrorist actor and the growing appeal of its guiding ideology, Salafi jihad. As localized patterns of suicide missions have given way to more globalized patterns, states must rethink their counterterrorism strategies. At the same time, because Salafi jihadist groups tend to target Muslims, moderate Muslims and nonviolent Salafists must take the lead in challenging these groups.
6
Salem, Salem A. "Muslims and Christians Face to Face." American Journal of Islam and Society 15, no. 2 (July 1, 1998): 137–41. http://dx.doi.org/10.35632/ajis.v15i2.2187.
Full textAbstract:
Muslims and Christians Face to Face is an academic research work thatobserves the various response of Muslims to Christianity and Christians toIslam. It is written by Kate Zebiri, who is a lecturer in Arabic and IslamicStudies at the School of Oriental and African Studies, University of London.In the first chapter, "Factors Influencing Muslim-Christian Relations," Zebiridiscusses the four factors that affect Mu Jim and Christian perceptions of eachother.The first factor is what the Qur'an says about Christians and Christianity, andthe way in which the Qur'anic material has been interpreted. With regards to thisfactor the author discusses the Qur'anic awareness of religious plurality, theQur'anic perception of Jesus, the earthly end of Jesus in the Qur'an, and what theQur'anic verses say about the salvation of the People of the Book in the hereafter.Moreover, Zebiri tries to draw attention to the difference between what theQur'an says about Christians and Christianity, and the way in which the Qur'anicmaterial has been interpreted, and the difference between the commentators' andjurists' positions toward Christianity, in both the classic and contemporary periods.The second factor is the history of Muslim-Christian relations and the affectof historical memory. Here the author describes the relation between the ArabMuslim conquest and the Byzantine Christian Empire; the situation ofChristians under Muslim rule; the affect of the Crusades on the Muslims' attitudesto Christianity; the development of the Christian attitude to Islam fromignorance during the European Christendom, to anti-Muslim polemic attitude toconduct studies on Islam based on reliable sources after the Renaissance, tousing Islam as a theme in internal Christian polemic during the time of theReformation, to admiring Islam for its own sake in the Enlightenment; and finally,the attitude of both liberal and conservative Christians to Islam today.The third factor is the relationship between Christian missions and imperialismand the influence this has on the Muslim attitude toward Christianity today.With regards to this factor, the author explores the interrelationship betweenColonialism and Christian missions, and how it has been implanted in theMuslim consciousness and become part of the anti-Western discourse.The fourth factor is Christian and Muslim views on dialogue. In this pare theauthor shows the Christian acknowledgment of Islam as a result of the Christianecumenical movement She states that Muslims have been slow to initiate andparticipate in organized dialogue. In addition, she mentions that many Christiansand Muslims see dialogue as antithetical to their mission or da'wah, believingthat one compromises the other ...
7
Manan, Nuraini A. "Dinasti Fatimiyah Di Mesir (909-1172): Kajian Pembentukan dan Perkembangannya." Jurnal Adabiya 19, no. 2 (July 21, 2020): 125. http://dx.doi.org/10.22373/adabiya.v19i2.7512.
Full textAbstract:
The discussion of the Fatimid Dynasty was an interesting discussion, because the controversy caused by the dynasty was enough to stir the Islamic world. Some author said this kingdom has a great contribution to introduce Muslims to science, because they build the University of al-Azhar. On the other hand, this kingdom is said to be an intolerant extremist kingdom, suppressing Sunni Muslims or Ahlussunnah wal Jamaah. The history of the kingdom filled with oppression, deceit, and deviation from the teachings of Islam is also another side that needs to be raised and discussed. Before discussing the political power of the Fatimid dynasty, we first discuss the ideology of this kingdom, because this is the underlying political movement. Fatimid dynasty was a Shiite-ideological kingdom, more precisely the Ismailis. Isma’ili Shi’ah is a Shi’ite sect who believes that Ismail bin Ja’far is the seventh priest, as for the majority of Shia (Shi’a Itsna Asyriyah) believes that Musah bin Ja’fa was the seventh imam after Ja’far ash-Sadiq. The differences in this subject matter then evolved into other doctrinal principles that increasingly distinguished Ismaili Shiite teachings from mainstream Shiite, Shiite Asna Asyriyah, so this teaching became a separate sect. Ismailis have beliefs that deviate far from the teachings and creeds of Islam. Like other Shiite sects, Isma’ilis Shiites also believe that priests are awake from sinful deeds, they are perfect figures, and there is no gap at all
8
Asmaran As, Asmaran As. "GENEALOGI ALIRAN SYI�AH." Jurnal Ilmiah Ilmu Ushuluddin 13, no. 2 (April 6, 2016): 155. http://dx.doi.org/10.18592/jiu.v13i2.729.
Full textAbstract:
This paper intends to address the emerging of Shiite genealogy in the history of Islamic thought. There are somequestion that needs to be asked: What is the Shiite? Furthermore, what is the background of the rise of the Shiite?As for the writer, Shiite is a group of Muslims who believe that the successor (khalifa) on leadership (Imamate) bothin the field of religion and politics after the Prophets death was Ali bin Abi Talib, cousin of Prophet Muhammadand his descendants were called Ahli bayt. There are several theories about the background of Shiite. Some said it iscaused by the privilege of Ali in comparating with the other prophets companion. Some said it is caused by theinfluence of non islamic cultural and religious teachings such as Persian and Jews. Some said it is caused by thepolitical conflicts in the Islamic community after the death of the Prophet. For the Shiites themselves believe that thequestion of replacement of the Prophet, that Ali bin Abi Talib, has got the legitimacy of both the Quran andHadith.
9
Taylor, Jonah. "The Clash of Civilizations in the Syrian Crisis: Migration and Terrorism." International Journal of Social Science Research and Review 2, no. 4 (December 1, 2019): 1–10. http://dx.doi.org/10.47814/ijssrr.v2i4.25.
Full textAbstract:
The Syrian crisis can be the beginning of a new civilization conflict. Ethnic and religious pluralism is clearly evident in this country; Muslims: Sunnis, Duroz, Alawites, Shiites, and Ismailis; Orthodox Christians, Catholics, Maronites, Protestants, and Turkmen and Kurdish ethnic minorities. The Syrian crisis in 2011 appeared to be protesting against the ruling elite (Alawi). Due to the presence of various cultures and religions, it seems that this will make the Syrian crisis a prelude to a renewed clash of civilizations. The present research seeks to answer these questions: What are the basic propositions of the theory of the clash of civilizations and how is it represented in the Syrian crisis? Since according to Samuel Huntington, the foundation of civilizations, religious and cultural backgrounds, and cultural and religious identities are the main source of the clash of civilizations; Therefore, the war on terrorism, the Syrian crisis, the emergence of ISIL and the presence of the US military and international interventions, the competition of regional and trans-national powers, is express the clash of civilizations.
10
Womack, Deanna Ferree. "Images of Islam: American Missionary and Arab Perspectives." Studies in World Christianity 22, no. 1 (April 2016): 22–36. http://dx.doi.org/10.3366/swc.2016.0135.
Full textAbstract:
This article examines the story of Protestant missions in nineteenth- and early twentieth-century Ottoman Syria, a region of the Ottoman Empire that included present day Syria and Lebanon. It moves the study of the American Syria Mission away from Euro-centric modes of historiography, first, by adding to the small body of recent scholarship on Arab Protestantism and mission schools in Syria. Second, it focuses on Islam and Christian–Muslim relations in Syrian missionary history, a topic that has received little scholarly attention. Arguing that Muslims played an active part in this history even when they resisted missionary overtures, the article considers the perspectives of Syrian Muslims alongside images of Islam in American and Syrian Protestant publications. By pointing to the interreligious collaboration between Syrian Christian and Muslim intellectuals and the respect many Syrian Protestant writers exhibited for the Islamic tradition, this article questions assumptions of innate conflict between Muslims and Christians in the Middle East.
11
Ramachandran, Jayakumar. "Conversion Agenda and Secularism: An Analysis from Christian Missions in India and Nepal." Mission Studies 34, no. 3 (October 9, 2017): 345–68. http://dx.doi.org/10.1163/15733831-12341523.
Full textAbstract:
Abstract This article is an attempt to understand how Hindus perceive and respond to the conversions of people in India and Nepal to Christian faith and to find a way in which the evangelicals may fulfill their mission mandate in a pluralistic context in which conflicts and challenges are imbedded. For this purpose, a panoramic presentation of the political realities, classified communities of Hinduism, Islam, and Christianity, and the views and perceptions of Hindus, Muslims, and Christians toward conversions in India and Nepal, is presented in the first part. This section is followed by a theological and biblical analysis with a word study on conversion and discipleship. The last section of this article is a brief presentation of unethical practices involved in conversion events which cause adverse reactions from other religious adherents. The paper concludes with suggestions to Christians as to how they should execute the commission of the Lord of the Bible in the prevailing religious, political, and social contexts of Nepal and India.
12
Isya', Muhammad Andi. "Pendidikan dan Konflik (Potret Konflik Sunni-Syiah dan Imbasnya Terhadap Pendidikan di Bangil Kabupaten Pasuruan)." Progressa: Journal of Islamic Religious Instruction 2, no. 1 (January 14, 2019): 13. http://dx.doi.org/10.32616/pgr.v2.1.104.13-14.
Full textAbstract:
The conflict between Sunni and Shia has taken place from the very beginning of the two ideologies. The eternal conflict between the Sunni and the Shias enters into the strategic domains of the moral formation of children, namely education. Education is a strategic place in the formation and cadre of a child. Original education is expected to be the formation of a neutral personality, more often ridden with certain ideologies so that the child's personality is formed from Islamic education in accordance with the ideology of an educational institution. The purpose of this research is to know how far conflict sekmetian Sunni and Shia and its impact to education world especially in District of Bangil Pasuruan Regency. This research uses qualitative approach with fenomelogical perspective. The data were collected through in-depth interviews, participatory observation and documentation. Data analysis techniques include data reduction, data presentation and conclusion drawing. From the results of this study obtained the conclusion that the conflict that stood for years can stick again when the trigger is punctured. As a result education is a disadvantaged element in this sectarian conflict. Education that should be neutral, polluted and polarized by the divisive elements. In addition, education contributes to polishing and beautifying the conflict between Sunnis and Shiites. Conflicts that occurred have entered the realm of education. A deep understanding of the teachings of affection between fellow Muslims, supported by an unbalanced curriculum of Islamic education and an educator who is not blind fanaticism, will be the solution to the realization of peace for both sects.
13
Rymatzki, Christoph. "Johann Heinrich Callenberg’s Arabic Publications of De Veritate to the Conversion of Jews and Moslems." Grotiana 33, no. 1 (2012): 106–18. http://dx.doi.org/10.1163/18760759-03300004.
Full textAbstract:
In the missionary activities that Halle theologians developed in the first half of the 18th century Grotius’ De veritate plays an interesting role that deserves exploration. To that purpose, the history and nature of the publication of missionary tracts in Halle will be surveyed, the role therein of Johann Heinrich Callenberg and his Institutum Judaicum at Muhammedicum described and the distribution and reception of the texts among the Muslims and Jews that were the target of the Halle missions all over the world summarized and analysed. It is suggested that Grotius’ De veritate, which was an atypical piece of apology in the Halle pietist setting, stands out among the other literature for its efficacy in the missionary process, due to its non-dogmatic character.
14
Mohammadi, Shoayb, Vladyslav Butenko, Zohreh Ghadbeigi, and Masoumeh Ahangaran. "The Clash of Civilizations in the Syrian Crisis." Revista de la Universidad del Zulia 11, no. 31 (October 1, 2020): 302–22. http://dx.doi.org/10.46925//rdluz.31.19.
Full textAbstract:
The Syrian crisis may be the beginning of a new conflict of civilizations. Ethnic and religious pluralism is clearly evident in this country: Muslims (Sunnis, Druze, Alawites, Shiites and Ismailis); Christians (Orthodox, Catholics, Maronites, Protestants) and Turkmen and Kurdish ethnic minorities. The Syrian crisis of 2011 seemed to go against the ruling elite (Alawis). With the escalation of the conflict, the country gradually became the scene of a civil war characterized by international dimensions. In this way, the conflict became a multilateral battle in which, on the one hand, the participants in it were the local element in the form of the government of Bashar al-Assad and extremist terrorist groups such as Jabhat al-Nusra, ISIL and Ahrar al-Sham; and on the other hand, the United States and its European allies, Saudi Arabia and some States of the Persian Gulf; and Iran and the axis of resistance, as well as Russia and China. Due to the presence of diverse cultures and religions, it appears that this will make the Syrian crisis a prelude to a renewed clash of civilizations. This research seeks to answer these questions: What are the basic propositions of the theory of the clash of civilizations and how is it represented in the Syrian crisis? Since, according to Samuel Huntington, the main sources of the clash of civilizations are the foundation of civilizations, religious and cultural antecedents, and cultural and religious identities. Consequently, they are expressions of the clash of civilizations: the war on terrorism, the Syrian crisis, the rise of ISIL and the presence of US military and international interventions, the competition of regional and transnational powers.
15
Bird, Jessalynn Lea. "Crusade and Conversion after the Fourth Lateran Council (1215): Oliver of Paderborn's and James of Vitry's Missions to Muslims Reconsidered." Essays in Medieval Studies 21, no. 1 (2004): 23–47. http://dx.doi.org/10.1353/ems.2005.0004.
Full text
16
Zara, Muhammad Yuanda. "Syuhada Mosque and its Community in Changing Yogyakarta, 1950s�1980s." Journal of Indonesian Social Sciences and Humanities 6, no. 2 (December 5, 2018): 13–28. http://dx.doi.org/10.14203/jissh.v6i2.37.
Full textAbstract:
One of Yogyakarta citys symbols of colonialism is the Kotabaru region, which during the colonial period was a housing complex for Dutch ofcials and a handful of Indonesian elite. The Japanese took over the area during their Occupation. Following Indonesian independence, Indonesians seized the area for the interests of the newly born Republic of Indonesia. Syuhada Mosque, the frst modern mosque in post-independence Indonesia, was then built there, representing both Islam and Indonesian nationalism, as the mosques name and location suggest. Unlike most Indonesian mosques at the time, which were established primarily as a place for worship, Syuhada brought social and political missions. The activities of its community encompassed religious practices (such as fve obligatory daily prayers and recital of Koranic verses), handling social matters (education for children, youth and women, debate on Islam and modernity, and counter-Christianization activities), as well as responding to national politics (such as the anti-Communist movement in 1960s). Its community mostly lived outside the immediate environment of the mosque, yet Syuhada managed to present itself not just as a mosque for a small community, but for a city, even for the Indonesian nation-state. Given its four decades of overarching religious and sociopolitical functions, the mosque is deliberately aimed at a new generation of Indonesian Muslims: middle class, urban, educated, and open-minded Muslims, and serves as a role model for later mosques and religious institutions.
17
Sharkey, Heather J. "An Egyptian in China: Ahmed Fahmy and the Making of “World Christianities”." Church History 78, no. 2 (May 28, 2009): 309–26. http://dx.doi.org/10.1017/s000964070900050x.
Full textAbstract:
Ahmed Fahmy, who was born in Alexandria, Egypt, in 1861 and died in Golders Green, London, in 1933, was the most celebrated convert from Islam to Christianity in the history of the American Presbyterian mission in Egypt. American Presbyterians had started work in Egypt in 1854 and soon developed the largest Protestant mission in the country. They opened schools, hospitals, and orphanages; sponsored the development of Arabic Christian publishing and Bible distribution; and with local Egyptians organized evangelical work in towns and villages from Alexandria to Aswan. In an age when Anglo-American Protestant missions were expanding across the globe, they conceived of their mission as a universal one and sought to draw Copts and Muslims alike toward their reformed (that is, Protestant) creed. In the long run, American efforts led to the creation of an Egyptian Evangelical church (Kanisa injiliyya misriyya) even while stimulating a kind of “counter-reformation” within Coptic Orthodoxy along with new forms of social outreach among Muslim activists and nationalists.
18
Horn, Karen. "The Scottish Catholic Mission Stations in Bauchi Province, Nigeria: 1957-1970." Journal of Religion in Africa 40, no. 2 (2010): 149–62. http://dx.doi.org/10.1163/157006610x499877.
Full textAbstract:
AbstractIn 1963 the Archbishop of St Andrews and Edinburgh, Gordon Joseph Gray, asked for volunteers to staff a mission station in the Bauchi province in the north of Nigeria. By the end of 1969 the Bauchi experiment was deemed a success; however, the process of establishing the mission was littered with complications. Not only had this station been abandoned by the Society of African Missions since 1957, it was also firmly located in an Islam-dominated area where Catholic priests had to compete not only with Muslims but also with American Protestant missionaries and indigenous religions. To make matters worse, the years between 1963 and 1970 included two coups and a civil war during which religion became the focus of much of the violence. This article looks at the correspondence between Archbishop Gray and the volunteers in Bauchi in order to provide insight into how the missionaries experienced their task of establishing a Scottish Catholic presence an area others considered too hostile.
19
Bello, Muhammad Kamal-Deen, Abdoul Karim Toure, and Adnan Mohamed Yusoff. "The Misconceptions (Jadal) in Quran." Ulum Islamiyyah 15 (August 3, 2015): 45–68. http://dx.doi.org/10.33102/uij.vol15no.231.
Full textAbstract:
Jadal (argumentation) is a method of expression that the Qur’ān Karim, the holy book of the Muslims embarks on in preaching its missions and conveying its messages. It also serves as guidance in everything, be it religious or otherwise. It takes some measures and methods to deliver and convey its messages to the word, e.g. qissah (story), qasam (oath), hathal (proverbs), hiwār (communication), Jadal/Muhājjah (argumentation) inclusive. However, out of these Qur’ānic methods, only argumentation (jadal/muhājjah) remains controversial that some scholars and writers have bias mind with. Some talk about its prohibition in the two major sources of sharīcah, Qur’ān and Sunnah. Some suggest abrogation of its verses in the Qur’ān, while other sees it as unlawful thing that should not be approached or drawn near to at all by a Muslim. It is against this background that this paper wants to examine study further and assess critically the misconceptions surrounding this natural phenomenon (jadal) in the light of the holy book; Qur’ān.
20
Mujiburrahman, M. "State Policies on Religious Diversity in Indonesia." Al-Jami'ah: Journal of Islamic Studies 46, no. 1 (June 27, 2008): 101–23. http://dx.doi.org/10.14421/ajis.2008.461.101-123.
Full textAbstract:
This article discusses how Indonesian state manages its religious diversity. The state policies on religious diversity cannot be understood without analyzing the history of how the founding fathers decided to choose Indonesia as neither secular nor Islamic country, but somewhere between the two. The author discusses three topics, namely the recognized religions, muslim's fear of christianization, and dialogue and inter-religious harmony. Based on the Decree No.1/1965, Confucianism was one of six religions recognized by the state. However, in the Soeharto era, around 1979, this religion was dropped from the list, and only after his fall Confucianism has been rehabilitated, and even the Chinese New Year has been included as one of the national holidays in Indonesia. In terms of muslim-christian relations, there were tensions since 1960s, particularly dealt with the issue of the high number of Muslims who converted to Christianity. It was in this situation that in 1967 a newly built Methodist Church in Meulaboh, Aceh, was closed by Muslims, arguing that the Church was a concrete example of the aggressiveness of Christian missions because it was built in a Muslim majority area. Since the Meulaboh case, the Muslims consistently insisted the government to accommodate their four demands: (1) restriction on establishing new places of worship; (2) restriction onreligious propagation, and control of foreign aid for religious institutions; (4) Islamic religion classes should be given to Muslim students studying in Christian schools; (5) inter-religious marriage should not be allowed. Apart from these contested issues, the government and religious leaders have been trying to avoid conflict and to establish cooperation and peace among religious groups in the country through inter-religious dialogues, either organized by the government or sponsored by the leaders of religious groups themselves. The author argues that specific socio-political contexts should be taken into consideration to understand state policies making concerning religious diversity. Hence, all debates and compromises achieved afterwards usually do not go beyond the neither secular nor Islamic compromise.
21
Muqtada, Muhammad Rikza. "MAHDIISME DALAM HADIS-HADIS MAHDAWIYAH." Jurnal THEOLOGIA 30, no. 2 (December 23, 2019): 239. http://dx.doi.org/10.21580/teo.2019.30.2.3620.
Full textAbstract:
<span lang="IN">This paper discusses the origins of Mahdiism (<em>al-Mahdi al-Muntaẓar</em>) that are constructed using the <em>mahdawiyyah</em> ḥadīth with the status of <em>aḥ</em></span><em><span lang="EN-US">a</span><span lang="IN">d</span></em><span lang="IN"> (single transmitter) and <em>ḍa'īf</em> (weak). Nevertheless, this belief (Mahdiism) has deep roots in the theological reason of Muslims. By the historical approach, the finding shows that Mahdiism has roots in millenarianism (belief of the saviors' presence) that had existed in pre-Islamic traditions, such as Jewish and Christian. The elementary form of Islamic millenarianism is the concept of prophethood, but when the prophethood concept was deemed finished, it continued into the concept of Mahdiism. The first emergence of Mahdiism is in line with the emergence of <em>mahdawiyyah</em> ḥadīth. The emergence context of the <em>mahdawiyyah</em> ḥadīth revolves around the power transition from the Umayyad dynasty to the Abbasid dynasty, which always involved Shiite followers as the political victims. The contact between Shiites with the Jewish former and Christian former during the conflict at that time influenced the style of Shiite theology, like as millenarianism. The Shi'ites propagate the presence of al-Mahdi, as the savior from descendants of the prophet (<em>Ahl al-Bait</em>) described through the <em>mahdawiyyah</em> hadiths. Among the narrators of <em>mahdawiyyah</em> ḥadīth are Jewish former (Ka'ab al-Aḥbar) and Christians former (Wahb b. Munabbih). They were the pioneers who incorporated the millenarianism into the Mahdiism.</span>
22
Rashid, Kamal Taher. "The Shabaks are their origin, religion, places." Journal of University of Human Development 3, no. 3 (August 31, 2017): 184. http://dx.doi.org/10.21928/juhd.v3n3y2017.pp184-218.
Full textAbstract:
Kurdistan is home Created by nature of ethnic groups, religions and doctrines of different, before Islam was the Kurdish nation religions, Zoroastrianism spread in the northeast of Kurdistan from the city of Orumiyeh ( WORMEA) in wests of Adhirbaijan , hometown of (Zoroaster), the mostly of kurds converted to this religion, His audiences, whose converted to his relegion, theyr believed that was a prophet transmitter, where the Zoroastrianism religons expanded to reach the north of China, and ahead of seven centuries before the birth of Jesus peace upon them, but has been misrepresented, later to Parsee, and that the spread of Christianity, then transferted many of Kurds to new religions,namely to been a Muslims while the Islam army presence and entered the vast majority of them a new religion, not by forces, but occurred a fight here or there between the Sassanids and Muslim conquerors, and they were the rulers of the region, of course, so the darkening community involve, where they want it or not, especially at the beginning of the battle of Jalawla GOLALA but the Kurds have joined as a shols to the Islamic army and became the basis in the decisively the battle, depending on the course of the Islamic world and the emergence of splits and cracks between the doctrines and politicals . The Kurdistan was part of this conflicts and bobbing to this or that emerged, between the Kurds a(Shiites), and that was under the pressure of the ironies Safavids, the rate is a great analogy between the Arabs and the Persians , and this (kakai) and (Shabak Shiite), communities in Kurdistan, they've been struggling in order to give a clear picture of them and their faith and places of their spreading and some of their habits, and what was originally, by a suitable ranges, about them and was told as much as possible with the size range of this article. .
23
Djazimah, Nurul. "MENCARI WARISAN NABI DI INDONESIA DALAM PERSPEKTIF SEJARAH." Jurnal Studia Insania 3, no. 1 (April 30, 2015): 9. http://dx.doi.org/10.18592/jsi.v3i1.1105.
Full textAbstract:
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.
24
Carpenter, John B. "Confessions of a Languagelical Heretic." Missiology: An International Review 24, no. 3 (July 1996): 345–50. http://dx.doi.org/10.1177/009182969602400302.
Full textAbstract:
Kαι ιδου οχλος πολυζ, αν αριθμησαι αυτσν συδεις εδυνατο, εκ παντος εθνους και φυλων και λαων και (Revelation 7:9) So we are told, in the original Greek, about the crowd assembled before the throne of God; they come from every language group. Christians have a peculiar relationship to languages. We believe that God revealed himself mostly in two languages, but apart from scholars, we do not require, as Muslims do, the people of the book to master the original language of the book. We seem to assume that the message is translatable (at least as far as the King James Version!). Then is it possible to apply that same assumption to the world of missions: a world in which when a Korean, a Chinese, and a German sit down for tea, they chat in English? If Paul could use the common language of his day, do missionaries really have to spend about a quarter of their first term trying to get a handle on some obscure tongue? Surprisingly, I answer, maybe not.
25
Kozelsky, Mara. "A Borderland Mission: The Russian Orthodox Church in the Black Sea Region." Russian History 40, no. 1 (2013): 111–32. http://dx.doi.org/10.1163/18763316-04001007.
Full textAbstract:
Turning to the Russian Empire’s southern borders, Mara Kozelsky assesses Orthodox missions in the provinces of “New Russia” on the northern coast of the Black Sea with a focus on the work of Archbishop Innokentii (Borisov) in the mid-nineteenth century and his attempts to strengthen Orthodoxy in this ethnically and confessionally diverse region. Kozelsky argues that Orthodox leaders saw the Orthodox faith, rather than language or culture, as the key to assimilation into the empire, but that they respected the juridical stature of Muslims and various Protestant groups and worked around rights given to Catholics after the 1847 concordat with Rome. Some success came of Innokenty’s efforts among the Russian sectarians and Old Believers, but mission work among the Crimean Tatars and Protestant colonists were largely fruitless. In the end, “Christianizing” the region came not so much from individual conversions as from reconstructing the region’s Christian past and promoting large public celebrations that drew upon centuries of Byzantine history and the Christian past of the region to promote a Christian identity for the region.
26
Sa'adi, Sa'adi. "Countering Islamophobia in Portugal: experience of Indonesian Muslim expatriates." Indonesian Journal of Islam and Muslim Societies 11, no. 1 (June 21, 2021): 29–53. http://dx.doi.org/10.18326/ijims.v11i1.29-53.
Full textAbstract:
The main purpose of this research is to investigate the Indonesian Muslim expatriate experiences in countering Islamophobia in Portugal. There are 488 Indonesian expatriates in Portugal, of whom 384 (78%) are Muslims, working on diplomatic missions, students, traders, professionals, laborers, and others. To analyze the data, the researcher used triangulation techniques such as interviews through guided written questions, observation, and documentation, using factor analyses covering items of Portugal government policy on religious life, characters of Portuguese culture, the characters of Indonesian Muslim socio-culture, educational background of Indonesian Muslim expatriates, and normative Islamic teaching inspiring their socioreligious views and attitude. As the main findings, the research revealed that in countering the Islamophobia experience, the Indonesian Muslim expatriates in Portugal feel joy, safety, peace, a harmonious life. Also, they feel like in their home towns; they can access public services easily and practice private, and religious activities normally, although the number of mosques in public places is very few. None of them experienced extreme hatred, prejudice, harassment, hostility, bad words, bad attitudes and treatments, discrimination, and Islamophobia from local citizens or other groups.
27
Chaffee, John. ""Diasporic Identities in the Historical Development of the Maritime Muslim Communities of Song-yuan China"." Journal of the Economic and Social History of the Orient 49, no. 4 (2006): 395–420. http://dx.doi.org/10.1163/156852006779048408.
Full textAbstract:
AbstractThe Muslim communities that flourished in the ports of southeastern China c. 10th-14th centuries AD were part of a trade diaspora that played a central role in the commercial life of maritime Asia. In contrast to past treatments which portray these communities as essentially static entities, this paper proposes a tripartite periodization. In the first (c. 907-1020), trade and merchants were concentrated in Guangzhou, with frequent tribute missions playing a major role. In the second (1020-1279), maritime trade involved multiple ports and free trade under the supervision of the maritime trade superintendencies, and the Muslim communities became increasingly integrated into the society of southeastern China. In the third period (1279-1368), preferential Mongol policies towards Muslims significantly altered the nature of the communities and their diasporic identity. Les communautés musulmanes qui se sont épanouies dans les ports de la Chine du sud-est des 10th-14th siècles faisaient partie d'une diaspora commerciale qui a joué un rôle central dans la vie commerciale de l'Asie maritime. Contrairement aux traitements passés qui dépeignent ces communautés en tant qu'essentiellement entités statiques, cet article propose un periodization triple. Dans la premiere période (c. 907-1020), le commerce et les n eacute;gociants ont été concentrés dans Guangzhou, avec des missions fréquentes d'hommage jouant un rôle important. Dans la deuxième period (1020-1279), le commerce maritime a impliquéles ports multiples et le libre échange, quoique sous la surveillance des surintendances du commerce maritime, et les communautés musulmanes est devenu de plus en plus intégré dans la société de la Chine du sud-est. Dans la troisième période (1279-1368), les politiques mongoliennes préférentielles envers des musulmans ont changéde manière signi fi cative la nature des communautés et de leur identité diasporic.
28
Shankar, Shobana. "Race, Ethnicity, and Assimilation." Social Sciences and Missions 29, no. 1-2 (2016): 37–65. http://dx.doi.org/10.1163/18748945-02901022.
Full textAbstract:
This article traces the influences of American anthropology and racial discourse on Christian missions and indigenous converts in British Northern Nigeria from the 1920s. While colonial ethnological studies of religious and racial difference had represented non-Muslim Northern Nigerians as inherently different from the Muslim Hausa and Fulani peoples, the American missionary Albert Helser, a student of Franz Boas, applied American theories and practices of racial assimilation to Christian evangelism to renegotiate interreligious and interethnic relations in Northern Nigeria. Helser successfully convinced the British colonial authorities to allow greater mobility and influence of “pagan” converts in Muslim areas, thus fostering more regular and more complicated Christian-Muslim interactions. For their part, Christian Northern Nigerians developed the identity of being modernizers, developed from their narratives of uplift from historical enslavement and oppression at the hands of Muslims. Using new sources, this article shows that a region long assumed to be frozen and reactionary experienced changes similar to those occurring in other parts of Africa. Building on recent studies of religion, empire, and the politics of knowledge, it shows that cultural studies did not remain academic or a matter of colonial knowledge. Northern Nigerians’ religious identity shaped their desire for cultural autonomy and their transformation from converts into missionaries themselves.
29
El-Gamal, Mahmoud. "General Economics and Teaching: What Is Wrong with Islamic Economics? Analysing the Present State and Future Agenda." Journal of Economic Literature 51, no. 4 (December 1, 2013): 1183–85. http://dx.doi.org/10.1257/jel.51.4.1183.r1.
Full textAbstract:
Mahmoud El-Gamal of Rice University reviews, “What Is Wrong with Islamic Economics? Analysing the Present State and Future Agenda” by Muhammad Akram Khan. The Econlit abstract of this book begins: “Explores the state of the art in Islamic economics and finance, analyzes reasons for perceived stagnation, and considers a way forward. Discusses Islamic economics—state of the art; the “why” of Islamic economics; what is Islamic economics?; methodology of Islamic economics; the move from Islamic theology to Islamic economics; expanding the frontiers of economics; an Islamic economic system or spiritual capitalism?; elimination of interest—from divine prohibition to human interpretation; prohibition of riba in the primary sources of Islam; the theory of riba—the orthodox interpretation; assessment of the orthodox interpretation; modernist thinking on riba; prohibition of riba—the continuing debate; unresolved issues in the orthodox interpretation of riba; practice of interest-based finance among Muslims; prohibition of riba—the way forward; the theoretical basis of Islamic banking; problems of profit–loss sharing; practice of Islamic banking and finance; a trajectory of legal tricks—hiyal; Islamic insurance takaful; and contemporary application of the law of zakah. Khan is former Deputy Auditor General of Pakistan and Chief Resident Auditor of United Nations Peacekeeping Missions.”
30
Hutagalung, Inge, and Amir Musa. "Framing Analysis on Peaceful Movement News on Government and Private-Owned Online Portal in Indonesia." Journal of Social Sciences Research, no. 65 (May 25, 2020): 567–75. http://dx.doi.org/10.32861/jssr.65.567.575.
Full textAbstract:
All forms of message production are inseparable from the interests of the owners of capital and political power around them. Information conveyed to audiences is a reality that has been selected and arranged according to the ideological considerations of media institutions through editorial decisions. Media have different visions and missions as well as interests and policies of the owner, because of that the angle of news coverage will be different. In this research, researchers analyze the pattern of news coverage media online due to peaceful movement committed by a group of Muslims on 4th November, 2016, the biggest movement throughout the year 2016 by engaging millions of people from several Islamic organizations in Indonesia. This research uses a qualitative research method, with a case study approach. The purpose of this research is to analyze the pattern of framing coverage of government portal as well as the private-owned portal in reporting on the peaceful movement on 4th November, 2016, based on Robert Entman framing model. The research results showed that government portal put forward news updates and show facts to the public that to be addressed. Meanwhile, the portal of the private-owned more emphasis the news based on the interests of the owners of capital.
31
Bolaji, M. H. A. "Secularism and State Neutrality: The 2015 Muslim Protest of Discrimination in the Public Schools in Ghana." Journal of Religion in Africa 48, no. 1-2 (December 7, 2018): 65–104. http://dx.doi.org/10.1163/15700666-12340123.
Full textAbstract:
AbstractPluralism is a discernible feature of many modern states. However, among the variants of pluralism, religious pluralism appears to be the most intractable in many modern states because faiths and values underpin the conflicts that are associated with it. As one of the legacies of the Enlightenment, secularism is a normative prescription for managing religious pluralism. Nevertheless, while many African states profess to be secular, more often than not there are no concrete strategies to objectify the secular arrangement thereby provoking questions on the status quo. Such was the case with the 2015 Muslims’ protest of discrimination in the public basic and second cycles schools in Ghana. Through primary (interviews and archival and historical documents) and secondary data, this paper examines the protest in light of the secularist arrangement. It first reviews the contours of the secularist’s lenses. Second, it historicizes Muslim-Christian relations in Ghana. It also analyzes the checkered partnership between the state and the Christian missions in the provision of education. Moreover, it evaluates the debates that ensued and the ambivalent communiqué that the National Peace Council (NPC) issued. The paper concludes with a note that underscores the dynamics and tensions that characterize many plural societies in their attempt to objectify the secularist principle.
32
Yousef, Nisreen T. "Kingdom of Heaven: The One State Solution and Western Military Intervention in the Holy Land." Journal of Holy Land and Palestine Studies 19, no. 2 (November 2020): 175–89. http://dx.doi.org/10.3366/hlps.2020.0240.
Full textAbstract:
In this article I argue that in Kingdom of Heaven Ridley Scott creates historical analogies between Saladin's taking of Jerusalem and the Third Crusade, on the one hand, and the Israeli-Palestinian question and American-led ‘War on Terror’, on the other hand. I maintain that Scott pictures the one-state solution in which both the Israelis and the Palestinians can coexist peacefully as a feasible settlement. By presenting the idea of a shared Jerusalem under the Crusaders' rule in the past, Scott wittingly promotes through a contrived historical analogy to contemporary Western interventionism in the Middle East. Crucially, Scott goes beyond Samuel Huntington's essentialist views of Muslims. He provides variable representations of Muslim characters, fluctuating between characters that are superstitious, on the one hand, and characters that are capable of rational thinking, on the other hand. Nevertheless, Scott seems to be highly convinced about the myth of religious violence, as suggested by William Cavanaugh. This myth suggests that secular violence is rational and useful whereas religious violence is irrational and dangerous. Moreover, Scott proves to be swayed by the idea of the ‘just war’ according to which the use of force can be legitimate. In Kingdom of Heaven, Scott pictures the ongoing ‘War on Terror’ as an incarnation of earlier centuries' European (colonial) ‘civilising missions’ towards the ‘less-civilised’ nations.
33
Warren, Dennis Michael. "Islam in Nigeria." American Journal of Islam and Society 5, no. 1 (September 1, 1988): 161–62. http://dx.doi.org/10.35632/ajis.v5i1.2888.
Full textAbstract:
Islam in Nigeria is the product of A. R. I. Doi's twenty years of research on the spread and development of Islam in Nigeria. Professor Doi, currently the director of the Centre for Islamic Legal Studies at Ahmadu Bello University in Zaria, has also taught at the University of Nigeria at Nsukka and the University of lfe. His lengthy tenure in the different major geographical zones of Nigeria is reflected in the book. The twenty-one chapters begin with a general introductory overview of the spread of Islam in West Africa. Part I is devoted to the impact of Islam in the Northern States of Nigeria, Part II deals with the more recent spread of Islam into the Southern Nigerian States and Part III explicates a wide variety of issues germane to the understanding of Islam at the national level. The book is comprehensive, thoroughly researched, and is based on analyses of secondary sources as well as primary field research conducted in all parts of Nigeria. The book has nine maps, seventy-three photographs, detailed notes at the end of each chapter, a bibliography and an index. Professor Doi traces the spread of Islam through North Africa into the Ancient Empires of Ghana, Mali and Songhai. As Islam moved into the Northern part of Nigeria, it had a dramatic impact on the seven Hausa states and on the Fulani peoples who carried out the jihad under Shehu Utham Dan Fodio and the Fulani Sultans of Sokoto. A link was established between the Umawz Arabs and the Kanem-Bornu State. Islam also influenced the Nupe and Ebirra peoples. With the arrival of the Royal Niger Company, British Imperialism and Christian missions began to move into Northern Nigeria about 1302 AH/1885 AC. The impact of colonialism and Christianity upon Islam in Northern Nigeria is analyzed by Dr. Doi. Of particular interest is the analysis of syncretism between Islam and the indigenous cultures and religions of Northern Nigeria. The Boori Cult and the belief in al-Jinni are described. The life cycle of the Hausa-Fulani Muslims includes descriptions of the ceremonies conducted at childbirth, the naming of a new child, engagement, marriage, divorce, and death. Non-Islamic beliefs which continue to persist among Muslims in Northern Nigeria are identified ...
34
Sindawi, Khalid. "Al-Mustabsirūn, "Those Who Are Able To See The Light": Sunnī Conversion to Twelver Shī'ism in Modern Times." Die Welt des Islams 51, no. 2 (2011): 210–34. http://dx.doi.org/10.1163/157006011x574508.
Full textAbstract:
AbstractThe present study's objective is to analyze the phenomenon of the mustabsirūn in Twelver Shī'ism in modern times. The term mustabsir is used among (Twelver) Shī'ites to refer to someone who has left his previous faith, converted to Shī'ism and adopted its doctrines. In this study we inquire into the meaning of the term in general, in the Qur'ān and its commentaries, and as a specific term. We examine the motivation for conversion to Shī'ism, the types and status of converts and the reasons which drive them to convert, the pressures and threats which converts face from Sunnī circles and how converts cope with these and respond to the attacks on them. The study also surveys mustabsir websites and their contents, books which such converts have written, describing their conversion experience, as well as factors which have contributed to the popularity of the conversion movement, among them the support which Iranian cultural missions provide to converts, the Lebanon War of 2006 and the burgeoning popularity of Hasan Nasr Allāh, the political protection which many converts enjoy, monetary and economic emoluments given to converts, and Shī'ite satellite TV stations and websites. The study's main conclusion is that the terms mustabsir ("he who has had his eyes opened", convert to Twelver Shī'ism) and istibsār (the verbal noun: conversion) have taken on a clear and definite meaning, denoting a real trend in recent years, although still relatively limited in scope, so that at present and in the foreseeable future Sunnī Muslims have no reason to fear this trend.
35
Ojo, Olatunji. "Beyond Diversity: Women, Scarification, and Yoruba Identity." History in Africa 35 (January 2008): 347–74. http://dx.doi.org/10.1353/hia.0.0015.
Full textAbstract:
On 18 March 1898 Okolu, an Ijesa man, accused Otunba of Italemo ward, Ondo of seizing and enslaving his sister Osun and his niece. Both mother and daughter, enslaved by the Ikale in 1894, had fled from their master in 1895, but as they headed toward Ilesa, the accused seized them. Osun claimed the accused forced her to become his wife, “hoe a farm,” and marked her daughter's face with one deep, bold line on each cheek. Otunba denied the slavery charge, claiming he only “rescued [Osun] from Soba who was taking her away [and] took her for wife.” Itoyimaki, a defense witness, supported the claim that Osun was not Otunba's slave. In his decision, Albert Erharhdt, the presiding British Commissioner, freed the captives and ordered the accused to pay a fine of two pounds. In addition to integrating Osun through marriage, the mark conferred on her daughter a standard feature of Ondo identity. Although this case came up late in the nineteenth century, it represents a trend in precolonial Yorubaland whereby marriages and esthetics served the purpose of ethnic incorporation.Studies on the roots of African ethnic identity consciousness have concentrated mostly on the activities of outsiders, usually Euro-American Christian missions, repatriated ex-slaves, and Muslims, whose ideas of nations as geocultural entities were applied to various African groups during the era of the slave trade and, more intensely, under colonialism. For instance, prior to the late nineteenth century, the people now called Yoruba were divided into multiple opposing ethnicities. Ethnic wars displaced millions of people, including about a million Yoruba-speakers deported as slaves to the Americas, Sierra Leone, and the central Sudan, mostly between the sixteenth and nineteenth centuries.
36
@ U Tun Aung, Maulana Akbar Shah. "Creative Methodologies of Da’wah Through Different Phases of a Human’s Life (Metodologi Dakwah Secara Kreatif Mengikut Fasa Kehidupan Manusia)." Journal of Islam in Asia (E-ISSN: 2289-8077) 15, no. 1 (June 27, 2018): 271–93. http://dx.doi.org/10.31436/jia.v15i1.668.
Full textAbstract:
Abstract
In addition to compliance with the five pillars of Islam, Da’wah Islamiyyah is an indispensable act for Muslims who view their life missions as to propagate Islam. The act of da’wah is a mission only undertaken by those who are selected to do so, as Allah SWT said: “You are the best of peoples, taken out for mankind, you enjoin what is right, forbid what is wrong…,” (Al-Qur’an, Al- `Imran, 3:110). The phrase “you are taken out for mankind” is a very clear phrase which refers to a special group. Many du’at propagate Islam through regular procedures. In this contemporary day and age, it would be more successful if creative da’wah methodologies are used to special groups where special talent is required. Examples of these special target groups are individuals such as [1] pregnant mothers, [2] mothers of new born babies, [3] parents of toddlers, [4] parents of children [5] youth, teenagers and adolescents, [6] married couples, [7] elderly or aged individuals and [8] non-Muslims. They are good targets to promote Islam. Thus, du’at must have special talents and knowledge to do so. In this regard, du’at must be equipped with exceptional knowledge of the target groups to propagate Islam effectively. The present paper attempts to highlight the distinctive natures of the above mentioned categories of individuals and explores how du’at should approach them when he or she encounters them for the purpose of promoting Islam.
Keywords: Call to Islam, Da’wah Islamiyyah, creative da’wah, creative da’ie, enjoin good, forbid evil.
Abstrak
Selain mematuhi 5 rukun Islam, dakwah Islamiyyah tidak dapat diasingkan daripada seseorang Muslim yang bermatlamat untuk menyebarkan ajaran Islam. Berdakwah adalah suatu tugas yang hanya dijalankan oleh mereka yang terpilih. Seperti yang diwahyukan oleh Allah SWT “Kamu adalah sebaik-baik umat yang dilahirkan bagi umat manusia, kerana kamu menyuruh berbuat segala perkara yang baik dan melarang daripada segala perkara yang buruk dan keji...” (Al-Quran, Al-Imran, 3:110). Frasa “umat yang dilahirkan bagi umat manusia” jelas dinyatakan di mana ia merujuk kepada satu golongan yang istimewa. Kebanyakan pendakwah menyebarkan Islam melalui metodologi yang sudah menjadi kebiasaan. Bagaimanapun, pada zaman ini, pendakwahan akan lebih berjaya jika kaedah yang kreatif digunakan kepada beberapa golongan yang tertentu. Antara contoh golongan yang dimaksudkan adalah [1] wanita yang mengandung, [2] ibu kepada bayi yang baru lahir, [3] ibu bapa kepada anak-anak kecil, [4] ibu bapa kepada kanak-kanak, [5] golongan belia dan remaja, [6] pasangan suami isteri, [7] warga emas, dan [8] golongan bukan Islam. Mereka merupakan sasaran yang sempurna untuk mempelajari Islam. Oleh hal demikian, para pendakwah mesti mempunyai bakat yang istimewa dan ilmu yang mencukupi untuk berdakwah. Para pendakwah juga harus memahami kumpulan sasaran dengan menyeluruh supaya penyebaran ajaran Islam akan lebih berkesan. Tujuan penulisan ini adalah untuk menggariskan sifat unik golongan yang dinyatakan di atas dan menerokai bagaimana para pendakwah harus mendekati mereka dengan niat untuk menyebarkan Islam.
Kata Kunci: Panggilan kepada Islam, dakwah Islamiyyah, dakwah kreatif, da’ie kreatif, menyuruh kepada kebaikan, menghalang daripada kejahatan.
37
KITLV, Redactie. "Book reviews." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 166, no. 1 (2010): 107–83. http://dx.doi.org/10.1163/22134379-90003627.
Full textAbstract:
Syed Muhd Khairudin Aljunied, Rethinking Raffles; A study of Stamford Raffles’ discourse on religions amongst Malays. (Nathan Porath) Walter Angst, Wayang Indonesia; Die phantastische Welt des indonesischen Figurentheaters/The fantastic world of Indonesian puppet theatre. (Dick van der Meij) Adrienne Kappler and others, James Cook and the exploration of the Pacific. (H.J.M. Claesen) Aurel Croissant, Beate Martin and Sascha Kneip (eds), The politics of death; Political violence in Southeast Asia. (Freek Colombijn) Frank Dhont, Kevin W. Fogg and Mason C. Hoadley (eds), Towards an inclusive democratic Indonesian society; Bridging the gap between state uniformity and multicultural identity patterns. (Alexander Claver) Bronwen Douglas and Chris Ballard (eds), Foreign bodies; Oceania and the science of race, 1750-1940. (H.J.M. Claesen) Ricky Ganang, Jay Crain, and Vicki Pearson-Rounds, Kemaloh Lundayeh-English dictionary and bibliographic list of materials relating to the Lundayeh-Lun Bawang-Kelabit and related groups of Sarawak, Sabah, Brunei and East Kalimantan. (Michael Boutin) Jeffrey Hadler, Muslims and matriarchs; Cultural resilience in Indonesia through Jihad and Colonialism. (Franz von Benda-Beckmann) Uli Kozok, Kitab undang-undang Tanjung Tanah: Naskah Melayu yang tertua. (Arlo Griffiths) Alfonds van der Kraan, Murder and mayhem in seventeenth-century Cambodia; Anthony van Diemen vs. King Ramadhipati I. (Jeroen Rikkerink) Jean Michaud, ‘Incidental’ ethnographers; French Catholic missions on the Tonkin-Yunnan frontier, 1880-1930. (Nicholas Tapp) M.C. Ricklefs, Polarising Javanese society; Islamic and other visions (c. 1830-1930). (Matthew Isaac Cohen) Stuart Robson, Arjunawiwāha; The marriage of Arjuna of Mpu Kaṇwa. (Andrea Acri) László Székely and István Radnai, Dit altijd alleen zijn; Verhalen over het leven van planters en koelies in Deli (1914-1930). (Adrienne Zuiderweg) Patricia Tjiook-Liem (Giok Kiauw Nio Liem), De rechtspositie der Chinezen in Nederlands-Indië 1848-1942; Wetgevingsbeleid tussen beginsel en belang. (Mary Somers Heidhues) Zhou Daguan, A record of Cambodia: the land and its people. (Un Leang) REVIEW ESSAY Longitudinal studies in Javanese performing arts Benjamin Brinner, Music in Central Java; Experiencing music, expressing culture. Barbara Hatley, Javanese performances on an Indonesian stage; Contesting culture, embracing change. Felicia Hughes-Freeland, Embodied communities; Dance traditions and change in Java. (Matthew Isaac Cohen) REVIEW ESSAY Development and reform in Vietnam Stéphanie Balme and Mark Stephanie (eds), Vietnam’s new order; International perspectives on the state and reform in Vietnam. Sujian Guo, The political economy of Asian transition from communism. Ian Jeffries, Vietnam: a guide to economic and political developments. Pietro Masina, Vietnam’s development strategies. (Tran Quang Anh) KORTE SIGNALERINGEN Ulbe Bosma, Indiëgangers; Verhalen van Nederlanders die naar Indië trokken. Clara Brinkgreve, Met Indië verbonden; Een verhaal van vier generaties 1849-1949. Jack Botermans en Heleen Tichler, Het vergeten Indië; Stille getuigen van het dagelijks leven in het Indië van toen. Robin te Slaa en Edwin Klijn, De NSB; Ontstaan en opkomst van de Nationaal-Socialistische Beweging, 1931-1935. Mark Loderichs, Margaret Leidelmeijer, Johan van Langen en Jan Kompagnie, Verhalen in Documenten; Over het afscheid van Indië, 1940-1950. Frederik Erens en Adrienne Zuiderweg, Linggadjati, brug naar de toekomst; Soetan Sjahrir als een van de grondleggers van het vrije Indonesië. Peter Schumacher, met medewerking van Gerard de Boer, De zaak Aernout; Hardnekkige mythes rond een Indische moord ontrafeld. Cas Oorthuys, Een staat in wording; Fotoreportage van Cas Oorthuys over het Indonesië van 1947. René Kok, Erik Somers en Louis Zweers, Koloniale oorlog 1945-1949; Van Indië tot Indonesië. H.F. Veenendaal en J.P.W. Kelder, ZKH; Hoog spel aan het hof van Zijne Koninklijke Hoogheid; De geheime dagboeken van mr.dr.L.G. van Maasdijk. Ons Indië; 400 jaar Nederlandse sporen in Insulinde, de strijd om de onafhankelijkheid & 60 jaar Indonesië. (Harry A. Poeze)
38
HM. Attamimy, HM. "AL-QUR’AN DALAM PANDANGAN SYI’AH." Jurnal THEOLOGIA 22, no. 2 (March 27, 2016). http://dx.doi.org/10.21580/teo.2011.22.2.607.
Full textAbstract:
However Sunni-Shia dichotomy is still felt in most Indonesian Muslims. In fact, not infer¬quently, allegations that the Shiites are in the Islamic cult. However, the deve¬lopment of Shi'ites in the country growing, triggered by the Islamic Revo¬lution in Iran under Ayatollah Khumaini, has eroded little by little these base¬less accusations, so in some places, Muslims, whether Sunni sect embraced, or Shi'ites can live side by side in peace. Misunder-standing that occurred between the two mazhab were one by one can be explained so as can to re¬move the mutual distrust between the two. One described here is the accusation that the Shiites have their own Qur'an different from Muslims in general. This accusation was unfounded because the Qur'an is used in the schools of Shi'a is exactly the same as those used by other Muslims. That they have Muṣḥaf ‘Alī and Fāṭima, it's true but the second position Muṣḥaf was nothing more than commentaries on the Qur'an is not the same as al-Quran. Kata Kunci: Syi’ah, al-Qur’ān, kesalahpahaman, Muṣḥaf ‘Alī, revolusi iran.
39
"AL-IMAM AL-MAHDI AL-MUNTADHAR PERSPEKTIF SUNNI SYI’AH." JUNE 1, no. 1 (April 3, 2020): 107–18. http://dx.doi.org/10.47625/fitua.v1i1.231.
Full textAbstract:
Imam Mahdi is believed by both Sunni and Shiite Muslims to be present at the end of time. This belief is reinforced by the Qur'an and Sunnah of the Prophet Muhammad SAW. But they differed in their views regarding the figure of Imam Mahdi al-Muntadhar. Even among Sunnis and Shiites themselves have a variety of views. Among Sunnis there are three opinions about the Mahdi. First, Imam Mahdi comes from the descendants of Fatimah az-Zahra, whose name is the same as the name of the Prophet Muhammad. and the name of his father is the same as the name of his father the Prophet Muhammad, namely Abdullah. Secondly, Imam Mahdi is only a figure of a savior of human life. Thus, he does not have to come from the descendants of Fatimah az-Zahra, but a Muslim. Third, Imam Mahdi is not an individual figure but a symbol of the triumph of truth over evil or the triumph of justice over injustice. This assumption is widely held by modern thinkers. Among the Shiites there are also three opinions regarding the figure of the Mahdi. First, the Kaisaniyah class who considered Muhammad bin Hanafiah, the son of Ali bin Abi Talib as Imam Mahdi. Secondly, the Shia Isma'iliyah as-Sab'iyah (Shia Seven Imams) claims Isma'il bin Ja'far as-Sadiq as the Mahdi Imam. Third, the twelve Shi'ites or the Imamiyah Shiites consider the Mahdi priest to be the twelfth imam named Muhammad bin Hasan al-Mahdi. His father's name was Muhammad bin al-Hasan al-'Askari bin Imam Ali al-Hadi bin Imam Muhammad al-Jawad bin Imam Ali Ar-Ridha bin Imam Musa al-Kadzim bin Imam Ja'far Ash-Shodiq bin Imam Muhammad al-Baqir bin Imam Ali Zainal Abidin bin Imam al-Husain bin Imam Ali bin Abi Talib as. His mother was Nargis who was a spokesman.
40
"KONSEPSI KEAGAMAAN DAN KEPEMIMPINAN SUNNI VS SYIAH." JUNE 1, no. 1 (April 3, 2020): 17–32. http://dx.doi.org/10.47625/fitua.v1i1.226.
Full textAbstract:
This article is a literature study that aims to trace the literature to be able to understand the concepts of religion and leadership of Sunni vs. Shiite which has often been the subject of discussion among world academics. The problems that arise among Sunnis and Shiites are not only present on the political side, but also on the concepts of religion and leadership which also become polemic. Like the Arab Spring incident which resulted in the collapse of the power of Muammar Qadafy in Libya and Ben Ali in Tunisia, Sunni and Shia relations were also colored by differences. The conclusion of this article then shows that both Sunni and Shi'a agree that the existence of a Khilafah / Imamat government is an obligation in the lives of Muslims. Regarding the form of khilafah or government, Sunni scholars tend to be represented by Imam al-Mawardi, al-Ghazali and Ibn Kholdun tend to be accommodating towards the models of government that are carried out in the principles of deliberation both kingdom and democracy. In the Shi'ite leadership doctrine, leadership is absolute and the legal requirements of one's faith and leadership is limited to imams who are descendants of Imam Ali ibn Abi Talib, but while waiting for the presence of the "supernatural" imams, the enforcement of Islamic government is absolutely carried out by the Mullahs.
41
Khalil Kohi, Sayed, and Mohammad Osman Ruhanі. "Afghanistan’s achiements in the era of Amanullah khan." Journal of history 100, no. 1 (2021). http://dx.doi.org/10.26577/jh.2021.v100.i1.01.
Full textAbstract:
During the reign of Shah Amanullah Khan Ghazi, Afghanistan, with a very courageous and thoughtful act, was able to gain its independence from Britain. The country’s independence, which was the product of the unwavering sacrifices of the Muslim people of Afghanistan and the prudent policies of the young King, came after a full-scale war and the grounding of British aggression on the border of AfAfghanistan in 1919 achieved in1919. After independence, the Shah of the country used all his power to achieve the predetermined goals and brought extraordinary achievements to the society and the country. Some of them were enhancing the country’s name as well as his name in the minds of people surviving around the world, especially Muslims who suffered from injustice and oppression in their countries they hoped our young king will establishing the foundation of national unity, equality of citizens before the law, freedom of religious and ethnic minorities such as Shiites and Hindus, preparation of modern laws in accordance with the dignity of the people, raising the country’s name internationally and establishing a relationship with world power at the embassy level. Educational reforms and the creation of modern schools, especially for women, which was unprecedented until then, are some of the most important achievements of the young king in our country during his reign. Keywords: Afghanistan, Amanullah khan, independence, achievement.
42
Bauta, Sung. "Mission for the Ages: How Christian Widows Are Shaping the Future of Christian Missions in Northern Nigeria." International Bulletin of Mission Research, June 19, 2020, 239693932093362. http://dx.doi.org/10.1177/2396939320933621.
Full textAbstract:
Women are critical to the church’s mission across Africa. In northern Nigeria, women have played important roles in the church’s mission to Muslims. Current trends indicate that Christian widows are resisting remarriage to devote themselves to Christian mission. This article argues that Christian widows are central to Christian mission in northern Nigeria. How do Christian widows view their roles in Christian mission within northern Nigeria? What roles are Christian widows playing toward fulfilling God’s mission in northern Nigeria? This article identifies two roles Christian widows are playing in Christian mission and concludes with missiological implications of this factor.
43
Dell'Isola, Davide. "Discrimination against Muslims, the role of networks and terrorist attacks in Western Europe: the cases of United Kingdom, France, and Italy." Italian Political Science Review/Rivista Italiana di Scienza Politica, June 17, 2021, 1–16. http://dx.doi.org/10.1017/ipo.2021.22.
Full textAbstract:
Abstract In the last few years, a wave of Islamist-related terrorist attacks took place in Western Europe, mainly in France and Belgium but with relevant episodes also in the United Kingdom whereas so far Italy did not suffer any attack of this kind. Each of these countries hosts a large number of Muslim immigrants and communities, participated in military missions in the Middle East, and has been repeatedly threatened by ISIS (Islamic State of Iraq and Syria) or other Islamist-related radical groups. What then explains the difference in the number and intensity of Islamist-related terrorist attacks in Western European countries? Using qualitative cross-case comparison case studies and relying on the Global Terrorism Database (GTD) and the Association of Religion Data Archive (ARDA), I argue that countries directly discriminating toward Islamic communities are more likely to suffer these kinds of attacks because this discrimination causes grievances against the host state within the discriminated minority. This effect is higher in the presence of religious and cultural networks where these grievances can be brought at the center of the public debate and be connected together because of the presence of large audiences, resulting in the possible development of more radicalized positions of small portions of the discriminated community. This is particularly true for highly secular states like France, where the interpretation of secularism makes accommodation for religious minorities extremely challenging, also resulting in laws that regulate religious behavior of minorities, therefore increasing outrage and frustration of the minority group.