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1
Fair, C. Christine. "Students Islamic Movement of India and the Indian Mujahideen: An Assessment." Asia Policy 9, no. 1 (2010): 101–19. http://dx.doi.org/10.1353/asp.2010.0002.
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Sikand, Yoginder. "Islamist assertion in contemporary India: The case of the students Islamic movement of India." Journal of Muslim Minority Affairs 23, no. 2 (October 2003): 335–45. http://dx.doi.org/10.1080/1360200032000139974.
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Arosoaie, Aida. "Understanding the Creation and Radicalisation of the Students Islamic Movement of India (SIMI) and the Indian Mujahideen (IM)." South Asia: Journal of South Asian Studies 41, no. 3 (May 22, 2018): 519–34. http://dx.doi.org/10.1080/00856401.2018.1469205.
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Hashim, Rosnani. "Secularism and Spirituality." American Journal of Islam and Society 24, no. 3 (July 1, 2007): 116–18. http://dx.doi.org/10.35632/ajis.v24i3.1531.
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This compilation provides a systematic overview of the development andchallenges of Islamic education in Singapore. After the introduction by NoorAishah and Lai Ah Eng, Chee Min Fui focuses on the historical evolution ofmadrasah education (chapter 1) and Mukhlis Abu Bakar highlights the tensionbetween the state’s interest and the citizens’ right to an Islamic education(chapter 2). In chapter 3, Noor Aishah elaborates on the fundamental problemof the madrasah’s attempt to lay the educational foundation of both traditionaland rational sciences. Azhar Ibrahim surveys madrasah reforms inIndonesia, Egypt, India, and Pakistan in chapter 4, while Afiza Hashim andLai Ah Eng narrate a case study of Madrasah Ma`arif in chapter 5. Tan TayKeong (chapter 6) examines the debate on the national policy of compulsoryeducation in the context of the madrasah, and Syed Farid Alatas (chapter 7)clarifies the concept of knowledge and Islam’s philosophy of education,which can be used to assess contemporary madrasah education.Formal madrasah education in Singapore began with the establishmentof Madrasah Iqbal in 1908, which drew inspiration from Egypt’sreformist movement. This madrasah was a departure from traditionalIslamic education, which was informal and focused only on the traditionalsciences and Arabic. The madrasah’s importance and popularity in Singaporewas attested to by the fact that at one point, Madrasah al-Junied was“the school of choice for students from the Malay states, Indonesia and thePhilippines” (p. 10). After the Second World War, there were about 50-60such schools, mostly primary, with about 6,000 students using Malay asthe medium of instruction. The number declined with the introduction ofMalay-language secondary schools in the 1960s ...
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Nurbaiti. "Islamic Education: The Main Path of Islamization in Southeast Asia." Jurnal Pendidikan Islam 8, no. 2 (June 23, 2020): 345–74. http://dx.doi.org/10.14421/jpi.2019.82.345-374.
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The debate about the arrival of Islam in Southeast Asia is usually related to three main issues, i.e., the time and place of origin of the arrival of Islam, and the person who brought the religion. At least, there are four main theories about the origins of Islam in the Archipelago, which are debated in discussing the arrival, spread, and Islamization of the Archipelago, i.e., “Indian Theory,” “Arabic Theory,” “Persian Theory,” and “Chinese Theory.” This study intends to examine the main pathway of Islamization through Islamic Education in Southeast Asia, then the political development of Islamic Education in Southeast Asia, and the challenges faced by Islamic schools in Southeast Asia. This research uses a qualitative method with the type of literature study. The results showed, first, that trade and ulama were moderating variables at the beginning of Islamization in the Archipelago, while the primary variable was Islamic Education taught by Ulama and traders who came to this region to the local population. Second, the development of Islamic Education is different from one country to another. This is undoubtedly influenced by the geographical location, the culture of society, to politics that influenced the existence of these differences. Third, school development, especially in Indonesia, is understood as a social movement that did not only succeed in educating students but also formed a network of social ideologies that would later influence social transformation, even national development. The implications of this study provide a deeper understanding of the History and dynamics of Islamic Education in Southeast Asia.
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LELYVELD, DAVID. "Next year, if grain is dear, I shall be a Sayyid: Sayyid Ahmad Khan, colonial constructions, and Muslim self-definitions." Journal of the Royal Asiatic Society 30, no. 3 (May 7, 2020): 433–48. http://dx.doi.org/10.1017/s1356186320000024.
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AbstractBritish social surveys and census statistics defined ‘Sayyid’ as a caste identity, while often casting a sceptical eye on the authenticity of genealogical claims associated with the concept. The article examines how Muslims, especially Sayyid Ahmad Khan, participated in the formulation of the concept of Sayyid identity and status. Islamic ideology and practice have long wrestled with conflicting claims of religious equality and hierarchical status, often based on concepts of sacred lineage. From his earliest writings Sayyid Ahmad Khan (1817–98) emphasised his descent from the Prophet Muhammad on his father's side alongside his somewhat less exalted relationship with his Kashmiri grandfather. In later years he tried to balance universalistic ideals with claims to status based on supposedly ‘foreign’ ancestry, which he cited as parallel to the supposed Aryan ancestry of high-status Hindus. His British allies used his Sayyid ancestry as reinforcement of his leadership of an India-wide Muslim ‘community’ and evidence that India was not prepared to develop into a national polity based on representative government. But the Aligarh movement's claim to represent the wider Muslim population and in particular its educational project at Aligarh struggled with a more egalitarian ethos, defining students and the members of voluntary associations as ‘brothers’, and quite prepared to cross ascriptive boundaries both in public life and personal relationships.
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Irfan Syuhudi, Muhammad. "The Islamic Movement at Khairun University Ternate." Analisa 22, no. 2 (December 11, 2015): 255. http://dx.doi.org/10.18784/analisa.v22i2.215.
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<p>This article aims to describe Islamic religious thought of Muslim student at Khairun<br />University in Ternate and the dynamic of religious movement organizations on campus. Informants of this study were selected using purposive method including activists of Islamic organizations, students, and lecturers of the university. Data were collected using interviews, observation, and documentation, and searching data related to social context of the study from the internet. Findings of the research shows that the type of religious understanding and nationality of Muslim students after the reformation era at Khairun University began experiencing a shift since the presence of trans-national organizations, such as the Indonesian Muslim Student Action Union (KAMMI), Campus Propagation Institute (LDK), Hizbut Tahrir (HT), and Wahdah Islamiyah (WI). Those organizations adopt fundamentalists thought who want purification of Islam, and anti-tradition. Nationality thought adopted by these organizations is a country that imposes Islamic law and Establishes a state of Khilafah (HT). Nevertheless, most students at the Khairun University embrace cultural Islam, following the footsteps of their parents and Ternate society in general.</p>
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Mohammad-Arif, Aminah. "“Diversity in Unity” within a Revivalist Islamic Movement in India." Archives de sciences sociales des religions, no. 193 (April 22, 2021): 153–73. http://dx.doi.org/10.4000/assr.58676.
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Bustamam-Ahmad, Kamaruzzaman. "The History of Jama‘ah Tabligh in Southeast Asia: The Role of Islamic Sufism in Islamic Revival." Al-Jami'ah: Journal of Islamic Studies 46, no. 2 (December 26, 2008): 353–400. http://dx.doi.org/10.14421/ajis.2008.462.353-400.
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The article examines the history of Jama‘ah Tabligh in Southeast Asia, especially in Kuala Lumpur and Aceh. The author traces the historical background of this religious movement with particular reference to the birth place of Jama‘ah Tabligh , India. The author investigates the major role of Indian in disseminating Islam in Southeast Asia, especially in Malaysia and Indonesia. Many scholars believe that Islam came to Southeast Asia from India (Gujarat), and this is the reason why many Islamic traditions in this region were influenced by Indian culture. However, to analyze Islamic movement in Southeast Asia one should take into consideration the Middle East context in which various Islamic movements flourished. Unlike many scholars who believe that the spirit of revivalism or Islamic modernism in Southeast Asia was more influenced by Islam in the Middle East than Indian, the author argues that the influence of Indian Muslim in Southeast Asia cannot be neglected, particularly in the case of Jama‘ah Tabligh.
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Humaidi, Anis. "Historical Analysis on Fundamentalism Movement of High School Students in Kediri City East Java." Didaktika Religia 8, no. 1 (June 9, 2020): 157–73. http://dx.doi.org/10.30762/didaktika.v8i1.1553.
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This article aims to reveal the historical roots and patterns of the fundamentalism movement among students in the City of Kediri. This article is based on the field a qualitative case study. Fundamentalism is a movement that is very close to radicalism. However, the spread of fundamentalism was also found in educational institutions. This article concludes that after going through a series of in-depth studies, this article concludes that historically it cannot be found when this fundamentalism movement began to spread in State Senior High School 1 (SMAN) and State Senior High School 2 (SMAN) Kediri. What is found is that there are Islamic study activities that have allegedly been around since the school began operating. Both in SMAN 1 and SMAN 2 Kediri, no definitive clue was given as to when the spread of the religious fundamentalism movement began. The fundamentalist movement patterns in SMAN 1 and SMAN 2 Kediri City have similarities, namely through Islamic study activities. In SMAN 1, Kediri City, there are SKI activities. Meanwhile, at SMAN 2 Kediri, there were a number of activities, such as PETUAH (Saturday Sunday Pesantren) BAO, Mabīt (the night of devotion), and Aqidah. There is also the At-Tholab association (a collection of several schools). Some of these activities are a forum for the spread of Islamic religious fundamentalism, which is claimed to teach Islamic teaching in accordance with the Qur’an and Hadīth.
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Mustofa, Imam, Enizar Enizar, Mukhtar Hadi, and Dedi Irwansyah. "Reading Types of Islamic Fundamentalism in Lampung Province (A Study on Doctrine and Movement of Islamism at Lampung University)." QIJIS (Qudus International Journal of Islamic Studies) 7, no. 2 (December 26, 2019): 267. http://dx.doi.org/10.21043/qijis.v7i2.5719.
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<p>Islamic fundamentalism is usually identified and associated with the Islamic radicalism movement. This Islamic fundamentalism doctrine and movement have prepared students to be their successors. Lampung University as the biggest university in Lampung cannot be separated as its target. This article attempts to investigate types of fundamentalism at Lampung University; the fundamentalism development at the university; and the responses of university and faculty members towards religious activities at the. This study was a result of qualitative research applying two data sources in the words of primary data source and secondary data source. The collecting data methods were documentation and interview. The interviews were intended to lecturer, staff, university activist, and student. The documentation was held by examining the literature correlated with religious practice. The collected data were analyzed by using content analysis. The analysis was conducted through plotting the study and practice of religion, and analyzing the pattern of the study, religion practice and the contextualization of within Islamic study of Indonesia. Based on the analysis, this study concluded that the right-leaning Islamic doctrine which usually called Islamic fundamentalism turning a finger to Lampung University was not oriented on radicalism movement. This movement developed seriously Islamic education. Fundamentalism at Lampung University, not only moved to the education sector (tarbiyah) but also came into political sectors (siyasah). Unfortunately, university lets them move, because of their active roles in Islamic education for students. Nevertheless, some groups responded to their movement by initiating to create a similar student unit, namely KMNU (the Family of Nahdatul Ulama Students). However, the existence of this organization has not given significant improvements towards religious practices and discourses at Lampung University.</p>
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Febriana, Fitria, and Eka Febri Zulissetiana. "The Effect of Shalat Movement on the Down Back Flexibility in Boarding School Students." International Journal of Islamic Medicine 1, no. 1 (June 20, 2020): 1–8. http://dx.doi.org/10.37275/ijim.v1i1.1.
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Flexibility is one component of body fitness needed for daily activities, such as bending, running, and walking. Human flexibility significantly increases in childhood and reaches its peak in adolescence. One of the exercises related to increasing lower back flexibility is stretching exercise in the form of Islamic prayers five times a day. This study was conducted to know the effect of stretching exercise on lower back flexibility in students age 12-15 years. This research is analytical observational research with a cross-sectional design using proportionate stratified random sampling. The subject of the research is 70 students of the Islamic school and 70 students of public school in Kota Palembang. Lower back flexibility is measured by the Sit and Reach Test. The Mann-Whitney Test analyzed data. There is a significant difference between lower back flexibility of Islamic school that do stretching exercise and lower back flexibility of public school that does not include stretching exercise (p = 0,000). Stretching exercise in the form of Islamic prayer increases lower back flexibility.
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Rokhmanm, Mauhibur, Samsul Wahidin, and Dwi Suharnoko. "Prevention of Radicalism at Islamic Boarding College." European Journal of Humanities and Social Sciences 1, no. 4 (July 27, 2021): 33–37. http://dx.doi.org/10.24018/ejsocial.2021.1.4.92.
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This research aims to identify the background of radical thinking and behaviour among students at an Islamic Boarding College. We analysed through a qualitative descriptive approach by interviewing several key persons from the campus management, and some students indicated to be exposed to radicalism and radical behaviour. The Islamic struggle movement is synonymous with intellectual movement. Thus, radical movements and behaviour must be prevented as early as possible. The actors are the implementers at universities, starting from the study programs, departments, faculties, and university-wide levels. Several recommendations and suggestions were produced through this research to reduce radical understanding in the university environment with several humanist and psychological approaches. One of them is by deepening the Religion and Islamic compulsory courses such as Ahlussunnah wal Jama'ah courses, regular recitations at the faculty and university level to deepen understanding of Islam, as well as educational materials for defending the country and love for the homeland, as well as citizenship materials and others relevant to the mindset of today's students.
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Setiawati, Yuli. "IMPLEMENTATION OF SCHOOL LITERACY MOVEMENT IN INSTILLING CHARACTERS TO READ LOW GRADE STUDENT IN THE INTEGRATED ISLAMIC SD LUKMAN AL HAKIM SLEMAN." Sunan Kalijaga International Journal on Islamic Educational Research 3, no. 2 (December 19, 2019): 35–41. http://dx.doi.org/10.14421/skijier.2019.2019.33.04.
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The purpose of this study is to describe the implementation of school literacy movement in instilling characters to read low-grade students in the integrated Islamic SD Lukman Al Hakim Sleman. This research is included in qualitative research. The design of this research uses a single case study approach for collection through observation, interviews, and documentation. The data analysis techniques in this research use data reduction, data presentation, and conclusions. The validity test in the study uses data source triangulation and triangulation method. The findings of the research is the implementation of school literacy movement in instilling characters to read low-grade students in integrated Islamic SD Lukman Al Hakim Sleman has been implemented using the method of 15 minutes reading. GLS conducted at the integrated Islamic SD Lukman Al Hakim Sleman focuses on reading with the aim of instilling characters to read in low-grade students. Through the implementation of school literacy movement in instilling the optimal character of reading, and motivating and giving the spirit for the students to read will create the character to read the good students and shape the love of Students to Reading.
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Madrid, Robin. "Islamic students in the Indonesian student movement, 1998–1999: Forces for moderation." Bulletin of Concerned Asian Scholars 31, no. 3 (September 1999): 17–32. http://dx.doi.org/10.1080/14672715.1999.10415752.
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Dutta, Sagnik. "Divorce, kinship, and errant wives: Islamic feminism in India, and the everyday life of divorce and maintenance." Ethnicities 21, no. 3 (March 3, 2021): 454–76. http://dx.doi.org/10.1177/1468796821999904.
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This article is an ethnographic exploration of a women’s sharia court in Mumbai, a part of a network of such courts run by women qazi (Islamic judges) established across India by members of an Islamic feminist movement called the Bharatiya Muslim Mahila Andolan (Indian Muslim Women’s Movement). Building upon observations of adjudication, counselling, and mediation offered in cases of divorce and maintenance by the woman qazi (judge), and the claims made by women litigants on the court, this article explores the imaginaries of the heterosexual family and gendered kinship roles that constitute the everyday social life of Islamic feminism. I show how the heterosexual family is conceptualised as a fragile and violent institution, and divorce is considered an escape route from the same. I also trace how gendered kinship roles in the heterosexual conjugal family are overturned as men fail in their conventional roles as providers and women become breadwinners in the family. In tracing the range of negotiations around the gendered family, I argue that the social life of Islamic feminism eludes the discourses and categories of statist legal reform. I contribute to existing scholarship on Islamic feminism by exploring the tension between the institutionalist and everyday aspects of Islamic feminist movements, and by exploring the range of kinship negotiations around the gendered family that take place in the shadow of the rhetoric of ‘law reform’ for Muslim communities in India.
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Suleiman, Ibrahim, and Ya’u Idris Gadau. "Sayyid Mawdudi's Contribution towards Islamic Revivalism in the Contemporary Islamic Political thought." International Journal of Islamic Business & Management 2, no. 1 (March 8, 2018): 35–48. http://dx.doi.org/10.46281/ijibm.v2i1.51.
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This paper discussed the role and ideas of Sheikh Mawdudi in religion and politics in India and later Pakistan, Lahore. It is very paramount that Islamic scholars are considered to be relevant in moulding the minds of Muslims Ummah towards adherence to their religion and participation in politics and electoral process. Therefore, this article highlights the major contributions made by Mawdudi and outlines his role in terms of revivalism during his life-time and beyond. This is accomplished by investigating his major works and his teachings especially in shaping participation in political circle so as to ensure that Muslims are participated in the political and electoral process in India and Pakistan. In his political thought, Sheikh Mawdudi believed strongly in the formation of Islamic state and participation of Muslims in politics and governance as against the other views of anti-democratic arguments. His major concern is to encourage Muslims Ummah to adhere to the teaching of Islam and participate in all government activities in order to protect the interest of their religion considering the diverse nature of these countries. Therefore, assessing the role played by Mawdudi will significantly improve our understanding of Islamization movement towards determining social reality, justice and equity along Islamic ethics and values.
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Erman. "PERGERAKAN PELAJAR MINANGKABAU." Khazanah 10, no. 2 (December 30, 2020): 197–206. http://dx.doi.org/10.15548/khazanah.v10i2.339.
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The research aimed to reveal the history of the Raya Magazine and writing on political movements promoted by Islamic College students in Minangkabau. The research findings succeeded in revealing that Raya Magazine was present in the midst of strengthening colonial political pressure and the weakening of the national movement in the 1930s. The political movement was one of the themes of the national movement which was of special note and attention to the Islamic College Students Association. This theme was encountered in several articles during publication, mainly related to the weakening of non-cooperative parties in carrying out movements. The social situation that helped shape the theme of the political movement was the impact caused by the application of vergaderverbood in 1933 and arrested a number of non-cooperative parties leaders, especially Partindo, PNI Baru, and Permi.
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GAUTIER, LAURENCE. "A Laboratory for a Composite India? Jamia Millia Islamia around the time of partition." Modern Asian Studies 54, no. 1 (July 31, 2019): 199–249. http://dx.doi.org/10.1017/s0026749x18000161.
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AbstractThis article explores the role of Jamia Millia Islamia—the National Muslim University—in the formation of a composite national identity in India around the time of partition. This institution, born under the dual influence of the Khilafat and Non-Cooperation movements, constituted for its members a ‘laboratory’ for the nation. Through their educational experiments and constructive workà laGandhi, Jamia teachers and students sought to lay the ground for an independence that would be ‘meaningful’ not only for Muslims but for the entire nation. In so doing, Jamia members claimed the right for Muslims to be recognized as ‘unhyphenated Indians’, able to speak for the nation. This article thus discusses the efforts of Jamia members to promote an inclusive conception of ‘composite India’ of which Muslims were fully part. At the same time, it highlights the ambiguous attitude of government authorities vis-à-vis the institution. Despite Jamia members’ strong affinities with Congress leaders, notably Nehru, the school received little support from state authorities after independence. Paradoxically, Nehru's government preferred to turn towards another Muslim institution—Aligarh Muslim University—often considered the ‘cradle’ of ‘Muslim separatism’, in order to reach out to Muslim citizens and promote national integration. By exploring the motivations behind this paradoxical choice as well as the complex relations between Jamia and Nehru's government, this article highlights some of Nehru's own ambiguities towards the ‘Gandhian’ legacy as well as to Muslim representation in secular India.
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Hardi, Eja Armaz. "MUSLIM YOUTH AND PHILANTROPHIC ACTIVISM." Epistemé: Jurnal Pengembangan Ilmu Keislaman 16, no. 01 (April 15, 2021): 15–29. http://dx.doi.org/10.21274/epis.2021.16.01.15-29.
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Since the last two decades, charity movements have been flourishing in Indonesian Islamic landscape. These organisations are involving not only state sponsored organizations, but also non-government associations and professional industries. This article exclusively discusses the youth-based charity movements in two important Islamic universities in Indonesia and tries to offer a new glance of youth charity movement as to which their movement relates to the issue of identity and social welfare. The article uses a qualitative method through a systematic literature review, in-depth interview, and observation to the activities of two youth-based charity movements at two state Islamic universities in Jambi and Surabaya. This paper further argues that the spirit of philanthropic movement does not only depend on economic wealth, but also on social solidarity, Islamic principle of economic distribution, and networks among the students that have been successfully translated into both social welfare activism and humanitarian activities.
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Khamami, Akhmad Rizqon. "Kontribusi Gerakan Nurcu dalam Kebangkitan Islam di Turki." ISLAMICA: Jurnal Studi Keislaman 10, no. 1 (August 29, 2016): 1. http://dx.doi.org/10.15642/islamica.2015.10.1.1-26.
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This paper discusses the contributions of Nurcu movement in strengthening Islam in contemporary Turkey. In consonance with the rising of Turkey as a strong country in political and economical sphere on global level, this country is said to be a symbol of Islamic renaisance of the Muslim world. The four consecutive victories of Erdoğan’s party in Turkey general election is seen as a solely factor for the Islamic renaisance of Turkey. But this writer argues that there is yet another Islamic movement which worked on Islamic <em>da’wah</em> far before AKP grabbed the power. Nurcu is that of this very Islamic movement. It has a large number of members ranged from businessmen, intellectuals, students, and housewives. The businessmen of Nurcu are known as “Anatolian Tigers” who contribute in developing economy of Turkey since Turgut Özal opening up liberal economy and integrating its economy into greater lap of the world economy in 1980s. This development of the Turkey economy walks hand in hand with spirit of Islamic way of life within Turkish people. This writer assumes that the movement has paved the way for AKP’s victories; and is currently for Recep Tayyip Erdoğan to receive the tittle of newly-found Islamic hero of the contemporary Islam in the Indonesian political Islamists’ view.
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Kapoor, Aditya Ranjan. "Reforming the ‘Muslims’: Piety, State and Islamic Reform Movement in Bengal." Society and Culture in South Asia 3, no. 2 (June 6, 2017): 157–74. http://dx.doi.org/10.1177/2393861717706293.
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Muslims in Bengal constitute a distinct ethnic group in terms of language, culture and history. After the Arabs, Bengali Muslims constitute the second largest Muslim ethnic group in the world. This article is based on a historical and ethnographic study of an Islamic reform movement that emerged in colonial Bengal. It was initiated by late Abu Bakr Siddique (d. 1939) and presently is linked with his shrine at Furfura Sahreif, West Bengal. The movement was an offshoot of tariqa-e-muhammadiya movement that came up in the early nineteenth century northern India and had an important impact on the social–religious landscape of colonial Bengal. This article attempts to illustrate how modern Islamic reform movements with its emphasis on scriptural purity and abhorrence towards any localised ways of practicing Islam interact with its cultural and historical context. This problematises any neat distinction between the ‘scriptural’ or ‘textual’ Islam understood in terms of great Islamic traditions against the localised or lived Islam. Second, it highlights the various ways through which the reform movement is sustained by exploring the dynamic interface between religious reform, popular piety and the role of the post-colonial state in shaping Muslim subjectivities.
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Ahmad, Maghfur, Siti Mumun Muniroh, and Umi Mahmudah. "Male Feminists Promote Gender Equality in Islamic Moderation Perspective." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 5, no. 2 (August 21, 2021): 175–86. http://dx.doi.org/10.15575/rjsalb.v5i2.11436.
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This study aimed to analyze the relationship between the role of men in supporting the feminist movement and moderate Islamic teachings among college students in Indonesia. This study used a quantitative approach by distributing questionnaires to 625 respondents who were randomly selected. The independent variable used, namely religious moderation, was measured using four indicators: a sense of nationalism (X1), tolerance (X2), anti-violence (X3), and accommodative attitudes towards local culture (X4). This study examined multiple linear regression analysis to test whether the four problems in Islamic moderation were related to student attitudes towards male involvement in feminism. The results suggested that these four independent variables have a positive and significant effect on student attitudes towards the active role of men in supporting the gender equality movement. Furthermore, an accommodative attitude towards the local culture and a sense of nationalism were known to have the greatest and smallest effects, namely 0.28 and 0.15 respectively. These results indicate that moderate Muslims tend to have a greater acceptance of male feminists. Then, the results also indicated that Muslim students who practised moderate Islamic teachings had realized the importance of male involvement in feminism.
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Powers, David S. "Orientalism, Colonialism, and Legal History: The Attack on Muslim Family Endowments in Algeria and India." Comparative Studies in Society and History 31, no. 3 (July 1989): 535–71. http://dx.doi.org/10.1017/s0010417500016030.
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One of the earliest and most highly developed areas of orientalist scholarly production was the study of Islamic law. Modern western investigation of Islamic law emerged during the era of European colonial expansion, and the first studies of the subject were written by citizens of the colonial powers, many of whom had lived in the colonies for extended periods. These men produced the first translations of legal texts, the first studies of individual legal institutions, and the first comprehensive studies of Islamic law, thereby laying the foundations for the modern discipline of Islamic legal history. Surprisingly, students of orientalism have devoted little attention to the colonials'viewsof Islamic law—that is, to the attitudes and assumptions that underlay their writings and interpretations—or to the impact of those views on the development of Islamic legal studies as a discipline.
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Suyanta, Sri, and Silfia Ikhlas. "Islamic Education at Mughal Kingdom in India (1526-1857)." Al-Ta lim Journal 23, no. 2 (July 19, 2016): 128–38. http://dx.doi.org/10.15548/jt.v23i2.228.
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One of the legacies of Islamic civilization in India was the Mughal dynasty that had encouraged the new revival of the old and almost drowned civilization. With the presence of this dynasty, the glory of India with Hindus civilization reappeared. Recorded in the history of Islam, the dynasty was established in the middle period. After the mid-over, there appeared three great kingdoms to rebuild the progress of Muslims. Among the major kingdoms were royal Mughal. The third crown can already be categorized as a superpower in those days, because the greatness of the kingdom had been able to organize the economic, political as well as military.. Islamic education at this time gained considerable attention. For this purpose, the royal Mughal made the mosque as a place of worship other than as a place of religious learning for the community. The mosque indeed had been provided with scholars who gave various lessons of religious knowledge. In fact, the mosques had also been completed with special rooms for students who wanted to stay for their education. Therefore, almost every mosque developed certain religious sciences with special teachers.
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Aziz, Ahmad Khalil. "Islamic Resurgence in South Africa." American Journal of Islam and Society 13, no. 3 (October 1, 1996): 429–36. http://dx.doi.org/10.35632/ajis.v13i3.2311.
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The contemporary Islamic resurgence and spirit of pan-lslamism thatare being experienced today throughout the world did not come aboutovernight. They are the results of two counterforces operative in any giveperiod of time. On the one hand, there was the deconstructionist force, inthe form of the colonial and imperial forces that sought to destroy theIslamic value system. On the other hand, there was the reconstructionistforce of 'ulama haqq and the Sufi shaykhs, who served as the prime stiinulatorsof the reform impusle and of change in the religiopolitical outlookof Muslims throughout the world.Islam in South AfricaSouth Africa has played a forceful role in maintaining Islam's dynamicposition for about three centuries. The picturesque activities of the earlierulama (in the broadest sense of the word)-particularly the Sufi shaykhs- andearly imams laid the foundations for the contemporary Islamic resurgencein South Africa, as seen in the Musliin Youth Movement and suchother da'wah movements as the Call of Islam. Past workers and presentmovements have been religiopolitical positivists and activists. From theoutset, Muslims needed to reconstruct Islamic education and maintain themomentum of revivalism and resurgence activities.The Dutch East India Company and English East IndiaCompany: A Deconstructionist ForceThe East India Company refers to any of a number of commercialenterprises formed in Western Europe during the seventeenth and eighteenthcenturies to further trade with the East Indies. These companies weregiven charters by their respective governments to acquire territory whereverthey could and to exercise therein various governmental functions,including legislation, the issuance of currency, the negotiation of treaties,the waging of war, and the administration of justice ...
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Rosmer, Tilde. "Raising the Green Banner: Islamist Student Politics in Israel." Journal of Palestine Studies 45, no. 1 (2015): 24–42. http://dx.doi.org/10.1525/jps.2015.45.1.24.
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Student activism has been a route into politics for Israel's Palestinian citizens since the 1970s. Until 2008, secular parties and groupings, whether communist, socialist, or nationalist, dominated Arab student politics in Israel. But in 2008, a student association of the Islamic Movement in Israel won Arab student council elections at the three largest Israeli universities. Based on in-depth interviews with Islamist student activists between 2008 and 2012, the present article traces the Islamic Movement's journey to prominence, examining the student associations' agenda as well as their praxis. In addition to contextualizing Islamist students within the generational analysis of the so-called Stand-Tall Generation, the discussion compares the Islamic Movement's successful mobilization of Palestinian students with the efforts of similar groups elsewhere in the region.
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VATUK, SYLVIA. "Islamic Feminism in India: Indian Muslim Women Activists and the Reform of Muslim Personal Law." Modern Asian Studies 42, no. 2-3 (March 2008): 489–518. http://dx.doi.org/10.1017/s0026749x07003228.
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AbstractI describe here a nascent ‘Islamic feminist’ movement in India, dedicated to the goal of achieving gender equity under Muslim Personal Law. In justifying their demands, these women activists refer neither to the Indian Constitution nor to the universalistic human rights principles that guide secular feminists campaigning for passage of a gender-neutral uniform civil code of personal law, but rather to the authority of the Qur'an—which, they claim, grants Muslim women numerous rights that in practice are routinely denied them. They accuse the male ‘ulamaof foisting ‘patriarchal’ interpretations of the Qur'an on the unlettered Muslim masses and assert their right to read the Qur'an for themselves and interpret it in a woman-friendly way. Their activities reflect an increasing ‘fragmentation of religious authority’ in the globalizing Muslim world, associated with the spread of mass education, new forms of media and transport and a mobile labour force, in which clerical claims to exclusive authoritative knowledge are being questioned by a wide variety of new voices, women's among them. Whether it can ultimately succeed is an open question but the movement is clearly having an impact, even on the clerical establishment itself, insofar as the legal issues it considers most pressing for women are concerned.
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Ali, Othman. "The Kurdish National Movement." American Journal of Islam and Society 25, no. 1 (January 1, 2008): 119–21. http://dx.doi.org/10.35632/ajis.v25i1.1496.
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A native of Iraq,Wadie Jwaideh founded the Islamic and Near Eastern studiesprogram at Indiana University (Bloomington) in the early 1960s and oversawitsrise to national and international recognition until his retirement in themid-eighties. Under his leadership, Indiana University became an internationallyrenowned center for the study of Islam and the Middle East. Hiscounsel was often sought by many, including heads of state. Moreover, hisencyclopedic knowledge of Arabic, Islamic history, and culture wasunmatched. In 2004, his students and friends founded the Jwaideh MemorialLecture. This book chronologically follows the developments of the Kurdishquestion from the suppression of semi-autonomous Kurdish emirates (principalities)in the Ottoman Empire during the nineteenth century, throughthe First World War and the Kurdish rebellions of the 1930s and 1940s andthe establishment and fall of the short-lived Kurdish Republic of Mahabad.Although his main concerns revolve around the Kurdish nationalistmovement’s relative strength and relations to international politics in theMiddle East, he follows a comprehensive analytical approach and givesthe role of economic, religious, and psychological factors considerableweight.In his foreword, the well-known Kurdologist Martin van Bruinessenwrites that “many scholars have recognized its importance not only as astudy of the earlier phases of Kurdish nationalism, but also as a frameworkfor understanding later developments.” During the preparation of this study,which was originally a Ph.D. dissertation for Syracuse University in 1960,Jwaideh states of the Kurds: “Their behavior is one of the important factorsin the future stability and security not only of the Kurdish-inhabited countries,but of the entireMiddle East” (p. xiv). I strongly agree with Bruinessenthat this statement is more relevant today than ever; current events in Iraqonly serve to bear out how far-sighted Jwaideh was about the Kurds’ role inthe modern Middle East ...
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Kinoshita, Hiroko. "Qualitative and quantitative elucidation of social transformation brought about by global movement in the Islamic world." Impact 2021, no. 2 (February 26, 2021): 96–98. http://dx.doi.org/10.21820/23987073.2021.2.96.
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As the world becomes more globalised and the global population continues to grow, travel across borders and continents is on the rise. Global movement is important for many reasons, including for religious events and to study abroad. Associate Professor Hiroko Kinoshita, International Student Center, Kyushu University, Japan, is using qualitative and quantitative methods to shed light on the social transformation brought about by global movement, with a focus on the Islamic world. One element of Kinoshita's work involves investigating the intellectual activity of people studying in a foreign country by looking at the social networks of international students before, during and after studying abroad. Another line of research targets Egyptian students in Japan and looks at being Muslim in non-Muslim country. Through interviews and conversations with students, Kinoshita is exploring difficulties they face in Japan and has discovered the importance of social networks. Additionally, Kinoshita set out to understand the intentions and needs of students in Saudi Arabia going abroad to study in Japan through a poll survey and discovered that despite a keen interest in studying abroad, respondents required only basic information.
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Royyani, Muh Arif, and Muhammad Shobaruddin. "Islam, State, and Nationalism in Brunei Darussalam, India, Indonesia, and Malaysia: A Comparative Perspective." International Journal Ihya' 'Ulum al-Din 21, no. 2 (February 16, 2020): 182. http://dx.doi.org/10.21580/ihya.21.2.4832.
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<p><span lang="EN-US">Islam has comprehensive roles in some aspects of human activity. It enlarged from theological aspect to political aspects. Some former colonized countries where Islam was coexisted, this religion became an embryo of nationalist movements during colonization era. This essay scrutinizes the role of Islam in escalating nationalism during colonization era and it relation with the states in post colonization era in four former colonized countries namely Brunei Darussalam, India, Indonesia, and Malaysia. By using comparative method, the essay researched some main literature (library research) related to Islam and nationalism. It was founded that Islam has significant roles in nationalist movement in the four analyzed countries through several channels. Meanwhile, in the post-independence era, the relation between Islam and state system are variably. In India, Islam is separated from state system (secular). In contrast, Islamic ideology became the main sources of state system in Brunei Darussalam (adopted entirely) and Malaysia (adopted partially). Then, Islam in Indonesia seems like “a gray zone” because the country does not using Islamic law but still adopting Islamic thoughts in several cases. </span></p>
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Jensen, Michael Irving. "‘Re-Islamising’ Palestinian Society ‘From Below’: Hamas and Higher Education in Gaza." Holy Land Studies 5, no. 1 (May 2006): 57–74. http://dx.doi.org/10.3366/hls.2006.0007.
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This essay is a contribution to the fi eld of studies that explores how Islamist movements promote social and educational activities ‘from below’. It approaches the issue of Islamism and higher education through the efforts of the Palestinian Islamic Resistance Movement (Hamas) and its reformist educational activities at the Islamic University of Gaza, which is a major stronghold of the movement. The essay illustrates how the university defi nes and understands its role in Palestinian society. It offers empirical data and further insights into the ways in which young students respond to and absorb the leadership's efforts to carry out what might be described as the ‘re-Islamisation’ processes of Palestinian society ‘from below’: the Islamic state in Palestine would be the result of a gradual, incremental process of ‘re-Islamisation’, to be achieved primarily by education and social action ‘from the bottom up’.
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Manal AL- Muraiteb, Manal AL Muraiteb. "أثر الحركة السنوسية في منطقة الحجاز الشيخ فالح الظاهري (1258هـ /1842م - 1328ه/1910م )." journal of king abdulaziz university arts and humanities 27, no. 4 (April 8, 2019): 201–26. http://dx.doi.org/10.4197/art.27-4.8.
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This study deals with the influence of the Senussi movement in the Hijaz region, which is considered one of the influential Islamic movements. It contributed in accordance with its available possibilities in building a human society with cultural and economic components according to the data of that era. The movement was not of a local tendency, Muhammad Bin Ali Alsenossi, the one who established this movement, worked on making it an Arabic movement of a wide expansion, this study sought to codify an important period of the history of the Senussi movement in the Hijaz, and tried to reveal its role in Hijazi society and its influence on it. By virtue of its religious importance, the Hijaz region has gained prominently in the history of the Senussi movement. The actual beginning of the Sinusian call originated from the Hijaz, where the first corner of Senussi was built, the corner that was built in Jabal Abi Qabis, and then the construction of the Senussi corners in the Hijaz, and in the rest of the other Islamic countries, and the corners of Senussi received a large number of Hijaz people from the rurals and the desert, Sheikh Falih Al.Dahri , considered as a prominent student of senussi corners, And later became one of its most prominent sheikhs, and became famous in the horizons, and received a prestigious scientific status, which enabled him to teach in many Islamic regions even called by Sultan Abdul Hamid to teach in Astana, and has graduated a number of students of science who carried the banner of science in the Islamic world.
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Manduchi, Patrizia. "Students and Dissent in Egypt." Oriente Moderno 95, no. 1-2 (August 7, 2015): 125–44. http://dx.doi.org/10.1163/22138617-12340078.
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This essay aims to describe the Egyptian university movement from the birth of University in Egypt (1908) until the end of Nasser period (1970). A particular focus is provided on the political and social role that students’ opposition movements assumed during all the national events, both in the liberal-monarchic age and under the Nasser presidency. A special attention has been payed to the evolution of Islamic student organizations inside Egyptian universities. The ultimate goal is to stress, with an historical perspective, the relations between the history of universities and students movements as a part of the past and recent history of Egypt. The analysis of the history of thought, the progressive evolution of civil society, the complex articulation of political discourse, the authoritarian and repressive regimes, the censorship, is relevant to better understand the actual political Egyptian context.
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Kusainun, Noven. "THE ROLE OF ISLAMIC BASIC EDUCATION IN PREVENTING RADICALISM." Abdau: Jurnal Pendidikan Madrasah Ibtidaiyah 3, no. 1 (June 28, 2020): 46–57. http://dx.doi.org/10.36768/abdau.v3i1.112.
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One of the features that shows that Islam is rahmatan lil'alamin is that Islam really values differences. The problem as well as the threat faced by Indonesia in the context of diversity is the emergence of radicalism. Not a little that the target of the radicalism movement is students at the elementary education level. The influence exerted for example through content on social media, radical religious movements, and provoking students to participate in spreading the understanding of radicalism. Students who are at the level of basic education are individuals in their growth and development who are easily influenced by the environment. The purpose of this study is to elaborate on the role of Islamic basic education in preventing radicalism. This research uses a qualitative approach with library research methods. The results in this study indicate that the role of Islamic basic education in preventing radicalism is to implement multicultural education. Multicultural education can be understood as a concept and context in the administration of education. The aim is that every learning that is carried out in a multicultural madrasa, both in religious learning, religious activities, and in other learning.
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Rumahuru, Yance Z. "Socio-Religious Movement of Religious Affiliated Student Organizations After Social Conflict in Ambon." Al-Albab 5, no. 2 (December 1, 2016): 251. http://dx.doi.org/10.24260/alalbab.v5i2.505.
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This article examines student social movements with a focus of student activities in extra-campus organizations, especially the Islamic Students Association (HMI) and the Indonesian Christian Students’ Movement (GMKI) at the campus of the Pattimura University, State College of Islamic Studies Of Ambon and the State College of Protestant Christian Studies Ambon, which aims to describe forms of student social movements in responding to social issues and development in the city of Ambon and Maluku after the conflict. The data of this study were collected using a qualitative method approach through observation, interviews and document study. Therefore, this study is qualitative, the data were analyzed qualitatively and presented descriptively. This study found that first, cadres or members of HMI and GMKI always strive to master public spaces on campus through the distribution of their cadres to occupy strategic positions in the executive bodies or the student senate, even the seniors who have become lecturers in structural positions on campus, which in turn can affect campus policies. Second, the activities in the movement of HMI and GMKI have similarities in terms of responding to social issues, by paying attention to a few aspects including socio-religious issues, local political issues and post-conflict community development.
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Rohmatika, Arina. "Language and Madrasa in India, Uttar Pradesh." At-Tarbawi: Jurnal Kajian Kependidikan Islam 4, no. 1 (June 30, 2019): 12. http://dx.doi.org/10.22515/attarbawi.v4i1.1694.
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Data India shows that Muslim population in India, at the census 2001, was in second place after Hindus. It reached 138 million (13.4%) after Hindus which is little over 827 million (80.5%). This number implies how Islam has been well-received in India and entered into various areas of life including education. Muslim Educational System in India has developed over decades through its Islamic institution and madrasas. This study aims to see the language teaching in Darul Uloom, Deoband as it is reflected through its educational system and curriculum. This is a library based research in which extensive reviews of literature has been made in attempt to produce a descriptive qualitative analysis. This study shows that in Darul Uloom Deoband, stylized writing mastery has become the ultimate skills to acquire.here, Language is not only merely targeted as a means of communication but also as a means to study Islamic textbooks. Moreover, it is expected that through the language mastery its students and alumni can be author of many books in Arabic and English. Language is learned comprehensively started from grammar, syntax, to Literature. Keywords: Language, Madrasa, Darul Uloom Deoband
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Murdiana, Elfa, and Titut Sudiono. "SELF-AWARENESS MOVEMENT: DERADICALIZATION OF STUDENTS' RELIGION UNDERSTANDING IN LAMPUNG PROVINCE." AKADEMIKA: Jurnal Pemikiran Islam 24, no. 2 (January 8, 2020): 411. http://dx.doi.org/10.32332/akademika.v24i2.1820.
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Abstract
This research analyses the concept of leadership within transnational Islam tradition in Indonesia and their response towards democracy, particularly within three largest transnational organizations of Jama’ah Tabligh, Jama’ah Tarbiyah, and Hizbut Tahrir Indonesia (HTI). Based on an extensive literature study and in depth interviews, this research found that: first, leadership concept in the tradition of (1) Jamaah Tabligh is called “Amir” which is appointed through a dialogue (musyawarah). The Amir is responsible to preach ‘the da’wah ‘ala> Minhaj an-Nubuwwah (proselytizing Islam using Prophetic methods) through ‘khuru>j fi> sabi>lilla>h; (2) Jama’ah Tarbiyah is called “Majlis Syuro” as the highest body of the Islamic party which functions as “ahlul halli wal ‘aqdi” (the consultative assembly) in its political movement represented by Partai Keadilan Sejahtera (Prosperous Justice Party/ PKS); and (3) HTI is called “Khalifah” that calls for the system of ‘Khila>fah ‘ala> Minha>ji an-Nubuwwah’. Second, those three organizations have divergent responses regarding the practice of democracy in Indonesia. The responses are (1) Jamaah Tabligh chooses to be apolitical and let its followers whether to participate in the democracy or not; (2) Jamaah Tarbiyah supports the democracy system by establishing Prosperous Justice Party (PKS), and (3) HTI opposes democracy because the concept is born from the capitalist ideology, a kufr system as it created by human and is not taken from Shari’ah concept..
Keywords: Leadership. Transnasional, and Democracy
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Wario, Halkano Abdi. "Reforming Men, Refining Umma: Tablīghī Jamā‛at and Novel Visions of Islamic Masculinity." Religion and Gender 2, no. 2 (February 19, 2012): 231–53. http://dx.doi.org/10.1163/18785417-00202004.
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Tablīghī Jamā‛at, a pietistic movement run by laypeople that originated in India is currently the most widespread Muslim missionary group worldwide. It is essentially men-oriented in terms of its main target for proselytization and organization. Spaces of proselytization are mosques, sacred spaces frequented by men, and the home, a place of reinforcement of ‘lifestyle evangelism’ dominated by women. The group has been described as anti-intellectualist, apolitical, docile, otherworldly, and a front for militant groups. Based on recent ethnographic research in northern Kenya, the paper explores two main thematic questions: What does it take to be a Tablīghī man? Does emerging Tablīghī masculinity embolden or reconfigure gender/patriarchal relations? The paper posits that the movement provides social mobility for non-‘ulamā men in an alternative religious hierarchy but also lays the foundation for the emergence of a transnational practice of Islamic masculinity that appropriates the different local versions of being and becoming a man.
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van Bruinessen, Martin. "The Netherlands and the Gülen movement." Sociology of Islam 1, no. 3-4 (April 30, 2014): 165–87. http://dx.doi.org/10.1163/22131418-00104004.
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The Gülen movement has been active among immigrant workers from Turkey in the Netherlands since the 1980s. Its first institutions—educational centers, boarding houses, schools, business associations—were established when a (partly) Dutch-educated second generation came to adulthood in the mid-1990s. Ağabeyler (“older brothers”) dispatched from Turkey remained in the background, while students and graduates of Dutch universities and colleges built up support networks in Dutch civil society and municipal administrations, finding official endorsement as well as subsidies for some of their initiatives. They encountered increasing opposition from a coalition of Kemalist and former leftist Turks and anti-Muslim Dutch politicians and journalists, reflecting changing attitudes towards Islam in Dutch popular discourse as well as power struggles in Turkey. Activities that had previously been praised and supported by Dutch counterparts, such as homework assistance centers, dormitories, and (secular) schools came under suspicion when public opinion was alerted that these were the initiatives of a non-transparent Muslim piety movement. In response to negative publicity that accused these schools of brainwashing and Islamic indoctrination, and to prove that it made positive contributions to social integration, the movement closed its dormitories for secondary school students. This was followed by intensified efforts to show success in secular ventures. The result turned the Gülen movement into arguably the most successfully integrated immigrant-based organization in the country.
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Erlina Puspitaloka Mahadewi, Mohamad Reza Hilmy, Intan Silviana Mustikawati, Suryari Purnama, and Arman Harahap. "Improved Learning of the Healthy Living Community Movement During the Pandemic for Budi Cendekia Islamic School Students." International Journal Of Community Service 1, no. 2 (August 12, 2021): 108–14. http://dx.doi.org/10.51601/ijcs.v1i2.29.
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Changes in disease patterns in Indonesia are often referred to as the epidemiological transition. In the 1990s the biggest cause of death and illness was infectious diseases. However, in the era of the last 10 years from 2010 to 2020 the biggest causes and causes of death and illness are non-communicable diseases. The increased risk of non-communicable diseases is due to the demographic transition. The Healthy Living Community Movement or commonly known as GERMAS is a movement initiated by the President of the Republic of Indonesia that prioritizes promotive and preventive efforts without compromising curative-rehabilitative efforts. This activity aims to raise public awareness, especially high school students, to be independent in doing GERMAS. Especially in disseminating information about the importance of implementing GERMAS during the Covid-19 pandemic. The activity is carried out using the seminar method, and was carried out by a team of 10 students, 1 lecturer and 1 health practitioner. The implementation time during this community service takes place which is 15 to 20 minutes for each topic with a presentation. After carrying out a series of activities, the committee provides an evaluation link that can be filled in by the participants. The results of the research show that the success rate is above 51% and shows that this community service will affect the target in carrying out GERMAS even though this activity is carried out virtually using the zoom meeting application. The activity in the next future needs to be improved again in the delivery of material and in answering the material in a language that is easily understood by high school students.
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SALOOM, GAZI. "SUPPORTS FOR VIOLENCE: TESTING THE SOCIAL IDENTITY AND THREAT PERCEPTION." Dialog 40, no. 1 (November 1, 2017): 95–110. http://dx.doi.org/10.47655/dialog.v40i1.177.
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This study aimed at examining the impact of social identification and threat perception on public supports for violence. This study employed quantitative method involving 198 students of Syarif Hidayatullah State Islamic University of Jakarta. Supports for violence was measured by a questionnaire asking respondents’ attitude towards the acts of violence committed by Front of Islamic Defence (FPI) as a radical Islamic movement. The data were analyzed by multiple regression and Structural Equation Modeling (SEM) using SPSS and M.Plus Program. This study concluded that strong identification as Muslims significantly influenced the supports to FPI acts through threat perception as a moderator variable. The study recommends for further investigation by employing qualitative approach to examine how independent variables influenced the supports for violence.
KEY WORDS: Support, Violence, Identification
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Suwantoro, Hajar, and Nurman Achmad. "EDU-GARDEN TRAINING FOR SUPPORTING ISLAMIC BASIC EDUCATION IN MEDAN." ABDIMAS TALENTA: Jurnal Pengabdian Kepada Masyarakat 3, no. 2 (October 2, 2019): 155–58. http://dx.doi.org/10.32734/abdimastalenta.v3i2.4038.
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Community service activities are focused on the problem of enriching the understanding and practice of making governance a simple garden, edu-garden, which can be done by the students of primary school in Medan city rural areas, with the conditions of the lack of urban green areas as well as the mandate of the national education, 2013 to make education sustainable environment-based vocational called as Adiwiyata school. Partnering with school teachers MIS Al Hidayah Medan Johor and Medan Selayang, be forming edu-garden as an alternative to the procurement of the garden utilizing household waste. Minimal conditions to the availability of land recycling infrastructure can be used for urban green movement through practical training programs edu-garden forming by utilizing waste for gardening activities. The result is the creation of edu-garden forming by teachers and students as teaching materials module based educational environment. The results of the simulation training and edu-garden forming this a viable alternative layout creation of urban green neighborhoods in order to achieve environmental health and public welfare.
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Hasanah, Umdatul. "Keberadaan Kelompok Jamaah Tabligh dan Reaksi Masyarakat (Perspektif Teori Penyebaran Informasi dan Pengaruh)." JURNAL INDO-ISLAMIKA 4, no. 1 (June 20, 2014): 21–44. http://dx.doi.org/10.15408/idi.v4i1.1559.
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Jamaah Tabligh is a transnational preaching movement that originated in India. The movement was introduced to Indonesia in 1970s and established Masjid Jami’ in Kebon Jeruk Jakarta as its headquarters. The members of Jamaah Tabligh referred to kitab Fadailul ‘A’mal which teaches innovations in Islamic propagations. Some of their preaching traditions included outdoor preaching (khuruj dan khillah) and the method to invite people to do good deeds (Jaulah). They have Amir as their leader and use the mosque as their center of da’wa activities. Using Diffusion of Information and Influence Theory, the article discusses the existence of the Jamaah Tabligh community and the public’s responses toward the community.
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Fernée, Tadd Graham. "MODERNITY AND NATION-MAKING IN INDIA, TURKEY AND IRAN." International Journal of Asian Studies 9, no. 1 (January 2012): 71–97. http://dx.doi.org/10.1017/s1479591411000192.
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This essay compares nation-making in India, Turkey and Iran through differing visions of modernity and Enlightenment as temporal horizons. The comparison is traced through the Islamic Triumvirate (Ottoman, Safavid and Mughal empires) focused upon the Mughal Emperor Akbar's multi-religious experiment in early modern empire consolidation. The essay then analyses the national independence movements which defined – through either violent or non-violent practice, direct seizure of state power or civil society transformation – the post-independence political formations of India, Turkey and Iran between democracy and authoritarianism. As ideal types, these experiences constitute two distinctive temporal horizons: the movement (involving the masses in nation-making as a multi-centred process) and the programme (nation-making from above employing a blueprint of rupture). The political tradition being highlighted is nation-making based upon an ethic of reconciliation over totality. This tradition links development and public freedom in creating a democratic society.
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Osman, Mohamed Nawab Mohamed. "Hizbut Tahrir Malaysia: the Emergence of a New Transnational Islamist Movement in Malaysia." Al-Jami'ah: Journal of Islamic Studies 47, no. 1 (June 26, 2009): 91–110. http://dx.doi.org/10.14421/ajis.2009.471.91-110.
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This paper looks at the Hizbut Tahrir of Malaysia and places it in the context of the wider and deeper development of Muslim politics and mass mobilisation across Asia and the world at large. While much has been written about the Hizbut Tahrir of Indonesia (HTI), little is known about the HTM. This paper traces the initial arrival of the HT to Malaysia, via the network of Malaysian students and activists who were educated abroad and who have managed to build their own inter-personal networks and relationships outside the parameters of mainstream political Islam and the state apparatus in the country. Furthermore it is interesting to note that HTM in Malaysia takes its own unique stand on Islamic issues with relation to the mainstream Islamic party PAS and the Malay-Muslim UMNO party. The paper therefore attempts to locate the ideological positioning of the HTM in the wider context of Islamist politics in contemporary Malaysia and to analyse its relationship to the wider currents of ethno-communal as well as religious politics in the country as a whole.
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Bukhari, Ahmad. "Internalisasi Nilai-nilai Keislaman dan Kebangsaan pada Perguruan Tinggi Keagamaan Islam Negeri." FENOMENA 11, no. 2 (December 1, 2019): 155–80. http://dx.doi.org/10.21093/fj.v11i2.2009.
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Today, the Islamic campus is being hit by complex problems. The complicated problem is the threat of radicalism and terrorism in the name of religion (Islam), whether carried out by individuals or groups and networks affiliated with certain radical organizations such as ISIS, JI, JAT, and NII. Not only Islamic revival movements but also the tarbawi propaganda movement (PKS), Tahriri (HTI), and Salafi (Wahabi) also pose a serious threat to the integrity of the nation and state. For this reason, it is necessary to internalize Islamic values and nationality as Islam rahmatanlilaminalamin. The purpose of this research is to know and understand the internalization of Islamic values and nationalities in IAIN Samarinda, UIN Maulana Malik Ibrahim Malang, and UIN Sunan Kalijaga Yogyakarta. This research is a qualitative research with the type of educational research that is the development of Islamic educational thought. This research is a field research and the data sources in this study are primary data sources in the field, specifically: the actors of Islamic universities, chancellors, lecturers, and students. In this study, the methods used in collecting data were observation, interviews, focus group discussions, and documentation. The results of the study in preventing and counteracting various forms of religious radicalization in PTKI with strategic steps: (1) strengthening Islamic insights and nationality through the campus boarding program; (2) deradicalization through strengthening student organizations; (3) selective in accepting students and lecturers; (4) providing moderate, inclusive and humanist Islamic literature, and (5) establish the millennial peace ambassadors on social media.
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Kushidayati, Lina, and Moh Rosyid. "PRESERVING PEGON: A CASE STUDY ON KAMPUNG SANTRI TARJUMAH IN TAMBANGSARI, PATI REGENCY-CENTRAL JAVA." Al Qalam 36, no. 2 (December 31, 2019): 125. http://dx.doi.org/10.32678/alqalam.v36i2.2331.
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The manuscript is written to portray a hamlet which formed pesantren (Islamic Boarding School) in which the santri (students) consists of santri mukim (students staying in boarding school) from various regions and santri kalong (local residents) and in which there is a mosque, a boarding school, an Al-Quran educational park, a madrasah diniyah, houses of clerics (in one settlement of village), the learning system of bandongan using the Tarjumah Book with Pegon-language written by KH Ahmad Rifa'i. The action of K. Rifai against Dutch colonialism was known as the Rifaiyah movement, his resistance with the movement of writing the Book of Tarjumah which contained Tawheed, Fiqh, and Sufism written in Pegon. Pegon was a resistance form against colonial Latin writing. Until now it was continued by his santri in the village where he lived serving as the cleric of Islamic Boarding School. The location of this research is in Tambangsari Hamlet, Kedungwinong Village, Sukolilo District, Pati Regency, Central Java. The data were obtained from January to June 2019 through interviews and observation with a descriptive qualitative approach. This hamlet of rice plantation and palawija (secondary crops) has formed a specialty called the tarjumah santri village. The successor generation of K. Rifai’s student who introduced the Book of Tarjumah in Tambangsari Hamlet was K.Hannan and it is now continued by his grandson. The learning of the Tarjumah Book had formed a distinctive hamlet community, namely dukuh santri. The obedience in worship with the knowledge of Islamic religion through the tradition of learning the Salaf Tarjumah across ages and genders and with the behavior in life adhering to Islamic law has been a social reality.
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Octaviani, Leilana, Dewi Nur Indah Sari, and Ahmad Fauzan Hidayatullah. "THE DEVELOPMENT OF RADICAL ISLAMIC MOVEMENTS AND THE IMPORTANCE OF ANTI-RADICALISM EDUCATION AT THE HIGH SCHOOL LEVEL IN INDONESIA." Jurnal Pertahanan: Media Informasi ttg Kajian & Strategi Pertahanan yang Mengedepankan Identity, Nasionalism & Integrity 7, no. 2 (August 31, 2021): 368. http://dx.doi.org/10.33172/jp.v7i2.1097.
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<p>Radicalism is a challenge and concern for the world, including the Muslim community in Indonesia. The radicalism movement is evidenced by the existence of violence in achieving its goals in political, religious, social, educational, and economic matters. In the world of education in Indonesia, violence, and intimidation still often occurs so that anti-radicalism education is needed which can be realized through the teaching process, especially at the high school level. Anti-radicalism education requires humans to respect each other's differences and make peace according to the Al-Quran and Hadith guidelines which are integrated through education. For this reason, the analysis in this article is descriptive qualitative with an approach using the library method which aims to understand the history of the development of the Islamic radicalism movement and Islamic solutions to overcome the problems of religious radicalism and terrorism by implementing anti-radicalism education. Besides, this article will describe some of the terminology and examples of the influence of the Islamic radical movement at the senior high school. In Indonesia, the emergence of Islamic radicalism is based on three factors, namely developments at the global level, namely the radical group from the Middle Eastern. Second, the widespread of Wahhabi has led to conflict. And the third is poverty. The field of education also has an impact on Islamic radicalism, which can be from teachers to students, the influence of technological sophistication, the influence of Wahhabi understanding, poverty, even the materials in student worksheets and books also contain many radical values. Therefore, anti-radicalism education is very important because it can require the younger generation to respect differences, humans who love compassion, and humans who hate doing damage. Efforts to overcome radicalism at high school levels can be done with character education</p>
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Habibah, Maimunatun, and Siti Wahyuni. "LITERASI AGAMA ISLAM SEBAGAI STRATEGI PEMBINAAN KARAKTER RELIGIUS SISWA RA KM AL HIKMAH KEDIRI." JCE (Journal of Childhood Education) 4, no. 1 (March 6, 2020): 120. http://dx.doi.org/10.30736/jce.v3i2.114.
Full textAbstract:
Strengthening religious character as a shield from immorality is important to instill from an early age. Various efforts can be used for this purpose, one of which is through the Islamic literacy movement. This study seeks to reveal the Islamic literacy practice in fostering the religious character of students in RA KM Al-Hikmah through qualitative research methods with a single case study approach. The results of this study find the fact that religious character development is carried out through the practice of Islamic literacy that is integrated in classroom-based learning and school-based culture. Through learning activities that are subject to the content of religious material and delivered with various methods, religious values are not only oriented towards the accumulation of student knowledge but also become a habit to be religious. Another factor that supports the maximization of religious character development for students is the construct of school culture that leads to the formation of religious culture by programming religious activities that are directly related to classroom learning.