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Journal articles on the topic 'Takfir (Islam)'

Author: Grafiati

Published: 28 February 2023

Last updated: 28 July 2025

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1

Fahamsyah, Fadlan. "TAKFIR DALAM PERSPEKTIF ALIRAN-ALIRAN TEOLOGI ISLAM." Jurnal Al-Fawa'id : Jurnal Agama dan Bahasa 12, no. 1 (2022): 1–14. http://dx.doi.org/10.54214/alfawaid.vol12.iss1.204.

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Pembahasan takfir selalu menjadi perdebatan yang hangat dewasa ini, sering kali vonis kafir dilakukan secara sembarangan tanpa adal dalil dan argument yang kuat. Terkadang vonis kafir dilontarkan hanya karena perbedaan pandangan dan identitas kelompok politik atau sosial-keagamaan. Penelitian ini akan membahas konsep takfir dalam persperktif aliran-aliran teologi Islam. Jenis penelitian ini kualitatif dan pendekatannya diskriptif, Penelitian menggunakan kajian pustaka (Library research), sehingga sumber data utama yang digali berupa dokumen-dokumen dan kitab-kitab turath yang membahas tentang

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2

Rabbani, Imdad. "Tajfif Manabi’ Takfir Ahl Islam." Tasfiyah 1, no. 1 (2017): 121. http://dx.doi.org/10.21111/tasfiyah.v1i1.1846.

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3

Royana, Agam. "Dangerous Implication Of Takfir." Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir 3, no. 2 (2021): 81–98. http://dx.doi.org/10.20414/sophist.v3i2.45.

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Faith is a fundamental principle in religion. It is the foundation of belief in living which is based on God's rules. In Islam faith is an initial unitary step in undergoing worship which is called the pillars of faith. They are belief in Allah SWT, angels, scriptures, prophets, afterlife, and in the good and bad conditions which are had by His servants. However, in modernity and the treasures of Islam, Islam seems to be a late religion to be born. By reviving the strong desire in the golden era of the Salaf al-S{alih{, but with a textual understanding and regardless of the historical context.

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Asrori, Saifudin, and Amsal Bakhtiar. "ARTICULATING TAKFIR." Epistemé: Jurnal Pengembangan Ilmu Keislaman 16, no. 02 (2022): 167–87. http://dx.doi.org/10.21274/epis.2021.16.02.167-187.

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Takfir is an ideology of excommunicating fellow Muslims because of having different beliefs or expressing a different point of view. This article deals with the development of the takfir doctrine which separates some groups not only based on theological aspects but also on socio-political aspects, such as justifying the democratic system or collaborating with enemies of Islam. It particularly addresses the question of how Ayman al-Zawahiri globalized the takfir doctrine as a campaign against secularism, capitalism, human rights, and environmental crisis, in order to invite local jihadist group

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Asrori, Saifudin, and Amsal Bakhtiar. "ARTICULATING TAKFIR." Epistemé: Jurnal Pengembangan Ilmu Keislaman 16, no. 02 (2022): 145–65. http://dx.doi.org/10.21274/epis.2021.16.02.145-165.

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Takfir is an ideology of excommunicating fellow Muslims because of having different beliefs or expressing a different point of view. This article deals with the development of the takfir doctrine which separates some groups not only based on theological aspects but also on socio-political aspects, such as justifying the democratic system or collaborating with enemies of Islam. It particularly addresses the question of how Ayman al-Zawahiri globalized the takfir doctrine as a campaign against secularism, capitalism, human rights, and environmental crisis, in order to invite local jihadist group

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6

Alwi Bani Rakhman. "PROBLEMATIKA MANHAJ TAKFIR MUHAMMAD BIN ABDUL WAHHAB (TELAAH KRITIS DALAM TINJAUAN MASLAHAH)." AN NUR: Jurnal Studi Islam 12, no. 2 (2021): 231–62. http://dx.doi.org/10.37252/an-nur.v12i2.74.

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Muhammad bin Abdul Wahhab is one of Muslims group leader who promoted the takfir concept as an important part in his religious thought. This article explains his methodology of takfir and its legal implications, then examined critically by using mas}lah}ah perpective. This study of the works of Muhammad ibn Abdul Wahhab concludes: First, the methodology of takfir Muhammad bin Abdul Wahhab can be seen through understanding his principle thoughts about Ibadah (worship) and Islam, and also various rules that must be known and implemented related to when takfir can be implemented, such as the term

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Mohammad Qasim Rashidi and Habiburrahman Rizapoor. "The Phenomenon Of Al-Takfir: Impacts On Unity Within The Islamic Ummah." Al-Tatawur: International journal of Social Science 1, no. 3 (2023): 61–77. http://dx.doi.org/10.61806/al-tatawur.v1i3.6.

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The phenomenon of Al-Takfir, characterized by the practice of denouncing fellow Muslims as apostates, has emerged as a critical concern within the Islamic community. This article delves into the detrimental ramifications of Al-Takfir on the unity of the Islamic ummah, elucidating its role as a divisive theological practice that has led to fragmentation within the global Muslim community. Employing an extensive examination of historical occurrences, theological viewpoints, and modern expressions of Al-Takfir, this study scrutinizes its contributory role in eroding the essential unity intrinsic

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Martian Permana, Indra. "Jihad Marriage for ISIS Women in Indonesia." Islam Universalia: International Journal of Islamic Studies and Social Sciences 1, no. 2 (2019): 213–29. http://dx.doi.org/10.56613/islam-universalia.v1i2.125.

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Terrorism in Islam is a legacy of the khawarij ideology that disbelieved and fought with Ali bi Abi Talib RA and the Muslims at that time. Khawarij's ideology then became a terrorism movement in various countries including Indonesia. In 2014, ISIS declared in Syria brought the concept of khawarij with the thought of ghuluw fii takfir which disbelieved anyone who did not support and join the struggle of ISIS. The social impact of ISIS in Indonesia on divorce and marriage caused by ISIS women has the idea of ghuluw fii takfir then disbelieves and divorces her husband who does not join ISIS and t

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Dogan, Recep. "The Usage of Excommunication (Takfir) in the Ideology of Justice and Development Party (the AKP), Political Islamists of Turkey." Issues in Social Science 6, no. 2 (2018): 1. http://dx.doi.org/10.5296/iss.v6i2.13290.

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The usage of excommunication goes back to the early history of Islam for the extreme Kharijite sect declared for the first time all other Muslims who did not agree with them as apostates and killed them brutally in the 7th century. The extreme mentality of the Kharijites has been witnessed in various extreme sects throughout Islamic history. More recently, Justice and Development Party (the AKP), the political Islamists of Turkey, has been using the concept of takfir (excommunication) against its opponents. In this essay, we will examine the concepts of faith (iman) and disbelief (kufr) and th

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10

Charafi, Brahim. "Takfir and takfirism The origins and consequences." Journal of science and knowledge horizons 04, no. 01 (2024): 19–38. https://doi.org/10.34118/jskp.v4i01.3849.

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<em>The article explores the historical roots of Takfirism, a radical movement in</em> <em>contemporary Islam and its evolution through the decades. It examines the</em> <em>ideological foundations of takfirism, highlighting its rigid interpretation of</em> <em>religion and its use of takfir (excommunication) to justify violence against</em> <em>Muslims considered heretics. The analysis also covers the expansion of terrorism,</em> <em>from its beginning</em> <em>s in the jihadist movements of the 1970 and 1980 to its current</em> <em>influence on global terrorist groups like Al</em> <em>-Qaeda

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Brahim, Brahim. "Takfir and takfirism The origins and consequences." Journal of science and knowledge horizons 04, no. 01 (2024): 19–38. https://doi.org/10.5281/zenodo.13825385.

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The article explores the historical roots of Takfirism, a radical movement incontemporary Islam and its evolution through the decades. It examines the ideological foundations of takfirism, highlighting its rigid interpretation ofreligion and its use of takfir (excommunication) to justify violence against Muslims considered heretics. The analysis also covers the expansion of takfirism,from its beginning s in the jihadist movements of the 1970 and 1980 to its current influence on global terrorist groups like Al-Qaeda and Daesh. Finally.the article explores contemporary challenges posed by t

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Indra, Martian Permana. "Jihad Marriage for ISIS Women in Indonesia." Islam Universalia: International Journal of Islamic Studies and Social Sciences 1, no. 2 (2019): 213–29. https://doi.org/10.5281/zenodo.3467631.

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Abstract:

Terrorism in Islam is a legacy of the khawarij ideology that disbelieved and fought with Ali bi Abi Talib RA and the Muslims at that time. Khawarij's ideology then became a terrorism movement in various countries including Indonesia. In 2014, ISIS declared in Syria brought the concept of khawarij with the thought of ghuluw fii takfir which disbelieved anyone who did not support and join the struggle of ISIS. The social impact of ISIS in Indonesia on divorce and marriage caused by ISIS women has the idea of ghuluw fii takfir then disbelieves and divorces her husband who does not join ISIS a

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13

Charafi, Brahim. "Takfir and takfirism The origins and consequences." Journal of Science and Knowledge Horizons 4, no. 01 (2024): 19–38. http://dx.doi.org/10.34118/jskp.v4i01.3849.

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Abstract:

The article explores the historical roots of Takfirism, a radical movement in contemporary Islam and its evolution through the decades. It examines the ideological foundations of takfirism, highlighting its rigid interpretation of religion and its use of takfir (excommunication) to justify violence against Muslims considered heretics. The analysis also covers the expansion of takfirism, from its beginnings in the jihadist movements of the 1970 and 1980 to its current influence on global terrorist groups like Al-Qaeda and Daesh. Finally. the article explores contemporary challenges posed by tak

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14

O'Sullivan, Declan. "Egyptian Cases of Blasphemy and Apostasy against Islam: Takfir al-Muslim." International Journal of Human Rights 7, no. 2 (2003): 97–137. http://dx.doi.org/10.1080/13642980308629709.

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15

Molloy, Rebecca. "Jihad in Classical and Modern Islam." American Journal of Islam and Society 18, no. 4 (2001): 187–91. http://dx.doi.org/10.35632/ajis.v18i4.1997.

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Jihad in Classical and Modern Islam contains nine chapters, the first ofwhich is a well constructed introduction that refers to various aspects andfunctions of jihad within the Islamic system of thought. This chapterintroduces the reader to pertinent vocabulary of the jihad doctrine, settingthe stage for the material throughout the book. Through the vocabulary, theauthor adroitly strings together a variety of texts in subsequent chapterswhich all utilize terms and concepts such as dar al-Islam, believers vs.unbelievers, takfir (declaring someone an unbeliever), expansionist jihad,defensive jih

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Jamal, Jasri, and Hasnizam Hashim. "Transformasi Mahkamah Syariah di Malaysia: Keperluan Kajian Semula Terhadap Bentuk Hukuman Bagi Kes-Kes Jenayah Syariah." Ulum Islamiyyah 12 (September 15, 2014): 87–103. http://dx.doi.org/10.33102/uij.vol12no.215.

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Artikel ini membincangkan tentang keperluan untuk mentransformasikan bentuk hukuman di Mahkamah Syariah. Akta Mahkamah Syariah (Bidang Kuasa Jenayah) 1965 (Pindaan 1984)[Akta 355] memperuntukkan bahawa Mahkamah Syariah dibenarkan menjatuhkan hukuman maksimum RM5000.00 denda, atau penjara maksimum 3 tahun atau sebatan 6 kali ataupun gabungan antara hukuman-hukuman berkenaan. Kesemua kesalahan dan hukuman yang disebutkan ini adalah termasuk di dalam konsep takfir yang ditentukan oleh pemerintah dalam konteks kes-kes jenayah syariah. Undang-undang ini sebenarnya telah pun telpakai sejak lebih 35

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17

Syauqani, Syamsu. "SEJARAH DAN DOKTRIN SALAFI." eJurnal Al Musthafa 2, no. 2 (2022): 54–65. http://dx.doi.org/10.62552/ejam.v2i2.44.

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kelompok salafi adalah pembaharuan dari kelompok yang dulunya bernama wahabi yang memiliki legalitas dan kontinuitas dalam pergerakan dan penyebarannya dikarenakan adanya dukungan dari suatu kekuasaan. Ini juga mengakibatkan adanya wabah takfir (pengkafiran), tasyrik (pemusyriakan), tabdi’ (pembid’ahan) dan tasykik (upaya menanamkan keraguan) yang selalu menjadi slogan utama dalam doktrin kelompok ini tanpa ada rasa risih atau toleransi kepada kelompok yang lain dalam agama Islam. Sehingga umat Islam sering terjerumus dalam bingkai doktrin metafora spasial yang berposisi biner seperti mukmin-k

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Aswad, Muhammad Abdul al-Razzaq. "التأويل الصحيح للأحاديث النبوية الواردة في التكفير: نماذج تطبيقية". Maʿālim al-Qurʾān wa al-Sunnah 14, № 2 (2018): 12–26. http://dx.doi.org/10.33102/jmqs.v14i2.126.

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Takfir (Judging others as disbeliever) is a deviation from the right path and a serious social scourge that could destroy a structure of a society, ignite the flame of hatred and crumb a foundation of a state. The state thus will become disorder, unrest, left behind and underdeveloped. It resembles the biggest deviation in religiosity. Thus, this study tries to look upon the case as well as the correct interpretation of the Prophet's Hadiths about it. It will examine some of the Prophet's Hadiths relating to creed, ethics, worship, society, family, economy, crimes, politics and military. The c

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Adesokan, Abdurrahman Toyese, Faisal @. Ahmad Faisal Abdul Hamid, Abdullah Yusof, and Aizan Ali. "Never Lose Hope On Your Community Improvement In Religion: Issues Of Takfir (Infidel) And Codenmnation Among American Muslims." Al-Muqaddimah: Online journal of Islamic History and Civilization 8, no. 2 (2020): 1–16. http://dx.doi.org/10.22452/muqaddimah.vol8no2.1.

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With the resent spread of Islam in the west and United States of America, it is now necessary to analyze the best gradual method of presenting the teachings of Islam to people in the light of objectives of Sharia. The expansion of Islam is of tactical and strategic planning of the part of Prophet Muhammed. Believers should be relieved from the fear of harsh methods that can make them lose hope in themselves and their community. The work will focus on the human feelings, and the simplicity of Islamic teachings and its effect of rising new generation within the Islamic schools. Contents will be

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Badar a, Mohamed, and Masaki Nagata b. "Modern Extremist Groups and the Division of the World: A Critique from an Islamic Perspective." Arab Law Quarterly 31, no. 4 (2017): 305–35. http://dx.doi.org/10.1163/15730255-12314024.

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Abstract Modern extremist groups have revived the use of certain concepts of Islamic dogma and wilfully misinterpreted them as a means of achieving their own ends. Dae‘sh (Islamic State of Iraq and Syria) is the most striking example. They have made declarations of takfir (excommunication) regarding Muslim rulers, maintaining that only Dae‘sh land is a dar al-Islam (abode of Islam) and that other lands are dar al-kufr or harb (abodes of unbelief or war), just as the Khawarij sect believed in the 7th century ce. They do not employ the concept of hijra (migration) in its traditional, defensive s

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Qoumas, Yaqut Cholil, Rahimin Affandi Abdul Rahim, Mohammad Taufiq Rahman, and Jazilus Sakhok. "Sociology of Religious Extremism in The Malay World: An Early Analysis." TEMALI : Jurnal Pembangunan Sosial 6, no. 1 (2023): 55–64. http://dx.doi.org/10.15575/jt.v6i1.24001.

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The Malay World is known as an area inhabited by gentle and peace-loving people. This happens because this area has a history of interacting with foreign nations and major world religions. However, this image of peace changed when extremist movements appeared in the name of salafi jihad. The main objective of this study is to analyze the Islam-based sociology of extremism based on literature sources. It consists of primary and secondary sources produced by extremists and religious authorities. The data from these two sources are analyzed critically and use a historical perspective to identify

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Igor Prokopyevich, Dobaev. "Ideological prerequisites for terrorist attacks by radical Islamists on objects in the United States (11.09.2001)." Islamovedenie 12, no. 1 (2021): 5–15. http://dx.doi.org/10.21779/2077-8155-2021-12-1-5-15.

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Twenty years ago, terrorist attacks were carried out against a number of significant tar-gets in the United States. As a result, several thousand people died, and members of the radical Islamist group Al-Qaeda and personally its leader, Osama bin Laden, were declared terrorists, although there are other opinions about the organizers and customers of these attacks. In this article, the author examines the ideological prerequisites that some trends in Islam have accumu-lated for centuries, and that could have triggered the acts of terrorism by adherents of radical Islamism. Despite the fact that

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Rahmat, Munawar, Endis Firdaus, and M. Wildan Yahya. "Creating Religious Tolerance through Quran-Based Learning Model for Religious Education." Jurnal Pendidikan Islam 5, no. 2 (2019): 175–88. http://dx.doi.org/10.15575/jpi.v5i2.6467.

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Religious tolerance is one of the competencies listed in Indonesia higher education curriculum. There is a need to design learning model that can increase students’ religious tolerance in higher education. This study aims to produce a learning model for religious education which is based on the Quran to nurture students’ religious tolerance. To answer the problem of this study, a quasi-R&D model was chosen. This research is multi-years. In the first year (2019) a learning model was tested. The research findings showed that the lecture model was carried out in six stages: describing the Qur

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Purnama, Fahmy Farid. "KHAWARIJISME: PERGULATAN POLITIK SEKTARIAN DALAM BINGKAI WACANA AGAMA." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 13, no. 2 (2016): 213. http://dx.doi.org/10.22515/ajpif.v13i2.156.

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As a sect that emerged since attahkim, Khawarij represents a portrait of an affair relation between power and religious discourse (theological discourse). The doctrine of takfir and other religious destructive actions are pragmatically emerged from the way of the sect in reading the religious discourses which are literal and simplistic. The politics and ideology of sectarian practiced by Khawarij which are captured in the socio-political and history of Islam has become a negative precedent for the next Muslims generation. Various destructive actions, by making the religious discourse as an ins

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Zuhdi, Sayyed. "AFKAR AL-JAMA’AH AL-JIHADIYYAH FI KITAB AL-FARIDAH AL-GHAIBAH: NAZARIYYAT NAQDIYYAH." Indonesian Journal of Islamic Literature and Muslim Society 2, no. 2 (2018): 141. http://dx.doi.org/10.22515/islimus.v2i2.1058.

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This article aims to describe the principal ideas of the book Al-Farīḍah Al-Gāibah by Muhammad Abdussalam Faraj which was one of the most important references for the jihadis and extremist. These principal ideas in this book are misinterpreted, especially about jihad in Islam and about other related concepts, such as takfir, al-hākimiyyah, killing Muslim, and method of understanding religious texts. This paper found that the major problem of the author is his excessive enthusiasm towards Islam’s teaching without the proper instruments and without the right method to understand religious texts.

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Alinejad Omran, Ruhollah, and Mousa Abdollahi. "Theological principles of communicative (Takfiri) thought." E3S Web of Conferences 258 (2021): 05013. http://dx.doi.org/10.1051/e3sconf/202125805013.

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Looking at the calamities that have inflicted on the Islamic society by its atheistic currents, it is indispensable to confront and fight against it radically. Getting acquainted with the principles of the criticism of the aforementioned currents is of great importance. Among the contemporary seditions that have led to the separation of the Muslim ummah is the excommunication (Takfir) of Muslims by each other in which one religion is accused of blasphemy by another school and they have to hear the most severe and most vulgar words and ultimately due to an imaginary crime of blasphemy and shirk

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Hasyim, Syafiq. "The Shadow of Neo-Ḥanbalism: The Idea of Islamic Extremism in Indonesia". Islamic Studies Review 1, № 1 (2022): 67–94. http://dx.doi.org/10.56529/isr.v1i1.21.

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This article seeks to explore how Neo-Hanbali approaches to Islam have played a key role in instigating Islamic extremism in Indonesia. Neo-Hanbali refers to those who identify themselves as the followers of Ibn Hanbal and his students, such as Ibn Taymiyyah, Ibn Qayyim al-Jawziyyah, and Muḥammad ibn ʿAbd al-Wahhāb. Many Indonesian Islamic extremist groups argue that their struggle is driven by their desire to implement a purer form of Islam and that the thinking of Ibn Hanbal and Neo-Hanbali scholars provide the justification for this goal. To begin with, this article outlines the emergence o

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Muhdhor, Ahmad. "Menalar Asumsi Takfirisme." Jurnal ICMES 1, no. 2 (2018): 166–86. http://dx.doi.org/10.35748/jurnalicmes.v1i2.11.

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Artikel ini membahas paradigma yang selama ini digunakan oleh kelompok-kelompok teror yang mengatasnamakan Islam, yaitu takfirisme, yang memandang bahwa membunuh pihak lain yang dianggap kafir adalah sebuah tugas agama. Dalam artikel ini dibahas secara deskriptif kritikan Ḥātim al-'Awnī terhadap berbagai asumsi takfirisme. Dalam paparannya, al-'Awnī mengkritisi pembacaan teks wahyu dengan pendekatan tekstualis. Karena menurutnya, tekstualisme itulah yang mengantarkan mereka kepada pemikiran takfir klasik ala Khawarij. Sisi lain yang dikritisi dari asumsi takfirisme adalah overgeneralisasi dala

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Anwar, Saeful anwar. "Geneologi dan Gerakan Militansi Salafi Jihadi Kontemporer." An-Nas 2, no. 1 (2018): 169–84. http://dx.doi.org/10.36840/an-nas.v2i1.99.

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Tulisan geneologi dan gerakan militansi salafi jihadi kontemporer ini, berusaha menjelaskan bagaimana suatu ide tertentu dalam salafi-jihadisme muncul, tipologi dan doktrin jihad salafism, dinamika gerakan jihad salafism dan karakteristik yang menentukannya. Tulisan ini juga akan menjelaskan cara yang unik dan berbeda yang mana para salafi-jihadis memahami, mengembangkan atau menterjemahkan ide-ide tersebut yang berbeda dengan bagaimana kelompok Muslim yang lain mempersepsikan ide tersebut melalui sebuah gerakan. Salafisme sendiri menurut penulis adalah sebuah konsep yang masih terlalu luas un

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Baihaqi, Yusuf. "Terrorism in The Perspective of Islamic Law (Reinterpretation of The ISIS Group's Views Regarding The Concept of Jihad, Takfir, and The Caliphate)." AL-'ADALAH 16, no. 1 (2019): 67–88. http://dx.doi.org/10.24042/adalah.v16i1.4017.

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Differences betweenhumans is natural. The Qur’an also suggests that these differences will continue in linewith the existence of humans on this earth. There are many factors behind the birth ofdifferences between humans, such as religious factors, political factors, ethnic factors, andothers. This paper examines the phenomenon of ISIS (Islamic State of Iraq and Syria)which is a splinter group of Muslims who often launch acts of terror in the name ofIslamic teachings. The emergence of ISIS ultimately gave a bad effect to the face of Islamin the international world because Islam, which is truly

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Badar, Mohamed Elewa, and Polona Florijančič. "Killing in the Name of Islam? Assessing the Tunisian Approach to Criminalising Takfir and Incitement to Religious Hatred against International and Regional Human Rights Instruments." Nordic Journal of Human Rights 39, no. 4 (2021): 481–507. http://dx.doi.org/10.1080/18918131.2021.2021665.

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Al Farisi, Achmad. "DAKWAH KULTURAL TAKMIR MASJID ASSALAFIYAH KEDUNG BARUK PADA ACARA SELAMATAN DESA." INTELEKSIA - Jurnal Pengembangan Ilmu Dakwah 8, no. 2 (2018): 425–44. http://dx.doi.org/10.55372/inteleksiajpid.v8i2.178.

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Dakwah adalah upaya internalisasi, transmisi informasi dan difusi nilai-nilai Islam dari dai kepada mad’uw dengan memperimbangkan beragam aspek dari mad’uw, termasuk aspek budaya. Takmir Masjid Assalafiyah Kedung Asem, Kelurahan Kedung Baruk, Surabaya melaksanakan dakwah kultural dengan memasukkan nilai-nilai Islam pada acara tradisi Jawa selamatan desa. Kegiatan tersebut berhasil menghadirkan jemaah kurang lebih 3000 orang meskipun dilaksanakan di lingkungan perkotaan. Keberhasilan kegiatan dakwah kultural tersebut dapat menjadi pelajaran bagi masjid atau lembaga dakwah lainnya dalam pelaksan

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Mustakim, Heru. "AHLU KITAB MENURUT SAYYID QUTHB DALAM TAFSIR FI ZILAL Al-QUR’AN." Profetika: Jurnal Studi Islam 17, no. 02 (2017): 72. http://dx.doi.org/10.23917/profetika.v17i02.5299.

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The destination that Allah created human being is to whorship to Allah as an instruction and explanation about whorship. Then Allah sent down his Qur’an and delivered his Prophet as conveyars of the role of the Allah and the lost Kitab that has been sent down to Muhammad SAW as the instruction and figure for the moslems people untill the end of time. The meeting among Islam and Christian and Jew has been running since the birth of Islam in Jazeera. The first century of Masehi, in tht meeting the holy Qur’an is a holy book for moslems took its possision as the corrector for the holy books befor

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Cantori, Louis J. "The Islamic Movement in Egypt." American Journal of Islam and Society 13, no. 4 (1996): 571–72. http://dx.doi.org/10.35632/ajis.v13i4.2288.

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The author of this book is a member of the Egyptian diplomatic servicewith a Ph.D. from the University of Geneva. This study employs carefullydefined concepts, the most important one being Islamism as the politicizationof Islamic symbols. In addition, however, he defines the boundarybetween the internal world of perceptions and the external world that isbeing perceived as the ummah. In so doing, the author logically raises thequestion of the universalism of Islam and the particularism of Egyptiannationalist foreign policy perceptions. It is this carefulness that allows theauthor to tell the st

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Wardana, Ghufron Akbari, and Hanafi Hanafi. "TAKDIR DAN BUDAYA DALAM ISLAM MENURUT HAJI AGUS SALIM." Paradigma: Jurnal Kalam dan Filsafat 5, no. 01 (2023): 1–23. http://dx.doi.org/10.15408/paradigma.v5i01.30751.

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Takdir merupakan salah satu bahasan kunci dalam tiap-tiap agama. Disebabkan oleh latar belakang dan konstruk budaya yang beragam, internalisasi paham takdir pun turut bermacam-macam. Begitu pula dengan budaya, tumbuh kembangnya tergantung pada embrio awal keberadaannya. Terkait bagaimana budaya itu dapat diidentifikasi, bergantung pada ihwal yang telah ada di dalam kebudayaan itu sendiri. Sementara, takdir pun hanya dapat diklaim apabila telah terjadi. Bagi Agus Salim, takdir dan budaya diintegrasikan sebagai satu kesatuan yang saling berdialektika. Mulai dari kehadiran manusia yang serba mist

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Handayani, Malidiya Umi. "Implementasinilai Keislaman Melalui Majlis Taklim." Hikmah 15, no. 1 (2021): 51–64. http://dx.doi.org/10.24952/hik.v15i1.3256.

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AbstrakDengan kondisi masyarakat sekarang seperti telah kehilangan sifat religius dalam jati diri umat muslim. Umat muslim sekarang belum mampu mengekspresikan jati dirinya secara maksimal. Pada zaman global sekarang ini umat muslim harus memiliki mental untuk bisa menghadapi zaman ini. Melalui majlis taklim diharapkan umat muslim bisa menjadi insan yang bernuansa islami serta mampu membangun perdaban yang lebih baik. Majlis taklim memiliki peranan yang sangat penting khususnya membentuk jiwa dan kepribadian muslim, meningkatkan ajaran Islam serta mengamalkan nilai keislaman. Nilai keislaman t

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Sarbini, Ahmad. "Internalisasi Nilai Keislaman Melalui Majelis Taklim." Ilmu Dakwah: Academic Journal for Homiletic Studies 5, no. 16 (2020): 53–70. http://dx.doi.org/10.15575/idajhs.v5i16.355.

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Perkembangan majlis taklim terus mengalami peningkatan. Kegiatan-kegiatannya, baik secara kuantitatif maupun secara kualitatif meningkat dengan pesat. Majlis taklim memiliki peranan yang sangat penting khususnya melalui kegiatan pengajian dalam menumbuhkan kesadaran beragama, membentuk kepribadian muslim, meningkatkan kemampuan ilmu tulis baca Al-Qur’an serta pemahamannya; dan membimbing ke arah pandangan hidup yang Islami. Namun demikian pesatnya perkembangan itu patut diakui belum maksimal. Problem utama kegiatan majlis taklim bukan terletak pada kuantitas kegiatan, melainkan terletak pada b

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Simanjuntak, Hasyim Saputra, Sukiman Sukiman, and Ali Darta. "Pandangan Muhammad Quraish Shihab Tentang Ketentuan Allah (Studi Kasus QS Al-Baqarah Ayat 216)." Ranah Research : Journal of Multidisciplinary Research and Development 6, no. 4 (2024): 776–84. http://dx.doi.org/10.38035/rrj.v6i4.910.

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Takdir Allah, yang disebut qada dan qadar dalam Islam, merupakan ketetapan dan keputusan-Nya yang melibatkan pengetahuan-Nya yang mencakup seluruh alam. Artikel ini membahas konsep takdir dalam Islam sebagai bukti kekuasaan dan kebesaran Allah. Takdir Allah mencakup segala peristiwa dalam kehidupan manusia, dan keyakinan terhadap takdir termasuk dalam rukun iman. Sebagai manusia biasa terkadang kita harus melewati jalan terjal setelah beberapa waktu menikmati jalan yang landai, diantara kesedihan yang menimpa manusia adalah perihal apa yang dia harapkan. Yang dimana terkadang ada kalanya seseo

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Muhammad Husni Mubaraq. "Tindak Pidana Korupsi ditinjau dari Perspektif Hukum Islam." Journal of Legal and Cultural Analytics 1, no. 3 (2022): 183–90. http://dx.doi.org/10.55927/jlca.v1i3.1167.

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Tujuan dilakukannya penelitian ini adalah untuk mengetahui bagaimana pandangan Islam terhadap korupsi dan bagaimana Pemberantasan Tidak Pidana Korupsi menurut hukum pidana islam. Metode penelitian yang digunakan dalam penelitian ini adalah penelitian yuridis normatif dan dapat disimpulkan : 1. Korupsi dalam Islam adalah perbuatan melanggar syariat. 2. Hukum Pidana Islam menempatkan korupsi dalam kategori jarimah takzir,dan takzir merupakan sanksi hukum yang diberlakukan kepada seseorang pelaku jarimah atau tindak pidana yang melakukan pelanggaran- pelanggaran baik berkaitan dengan hak Allah sw

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Ali, Isa Abdullah. "The Role of Sufism in Spreading Islam and Fighting Atonement." DINIKA : Academic Journal of Islamic Studies 3, no. 2 (2019): 239. http://dx.doi.org/10.22515/dinika.v3i1.1628.

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This paper delivered the need for Islamic thought to confront the Takfiri thought, through the return of Sufi thought. Sufism does not have fatwa to kill others, Sufism talks about tolerance, the love of the Prophet, and the non-compulsion of others tojoin either Islam or the way the murid belongs to. Sufism represents the spiritual and faithful state of Islam, the core of Islam. This paper find out the role of Sufism in the spread of Islam; in the past, and the contemporary in the fight against atonement. The aim of this paper is to describe the culture of Sufism, this paper studies the intel

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Admizal, Iril. "Takdir dalam Islam (Suatu Kajian Tematik)." Ishlah: Jurnal Ilmu Ushuluddin, Adab dan Dakwah 3, no. 1 (2021): 87–107. http://dx.doi.org/10.32939/ishlah.v3i1.56.

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Qadha is a problem that has been discussed since the time of the Prophet, friend, Tabi'in and until now. The issue of fate is very interesting to discuss, because there are several sects that view qadha differently. The first group says that qadha is a decree of Allah which cannot be contested, including human actions, there is already a provision of Allah. The second group argues that qadha is not the absolute will of Allah. However, Allah gave power to humans and humans were given the freedom to control it. So what determines human qadha is himself depending on how a person uses the power gi

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Sugianto, Sugianto, Jumriani Jumriani, Hasriani Hasriani, et al. "Financial Management Literacy at the Takmir and Taklim Assembly of the Nurul Islam Kalangtubung Sudiang Makassar Mosque." Journal of Universal Community Empowerment Provision 5, no. 2 (2025): 68–76. https://doi.org/10.55885/jucep.v5i2.605.

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This Community Service activity aims to enhance financial literacy among Takmir (mosque administrators) and Majelis Taklim (Islamic study groups) to improve their financial management skills and accountability within the mosque. As non-profit religious organizations, mosques require proper financial governance to ensure the effective use of funds and foster public trust. The program focuses on addressing three core issues: (1) lack of awareness among mosque administrators and Majelis Taklim regarding the importance of financial accountability to the congregation; (2) limited knowledge of basic

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Kusuma, Ade Chandra, Ningrum Astriawati, Yudhanita Pertiwi, Waris Wibowo, Yudhi Setiyantara, and Prasetya Sigit Santosa. "PENDAMPINGAN ORGANISASI TAKMIR MASJID PADA PROSES PEMBUATAN KONSEP DRAFT RAPAT." SELAPARANG: Jurnal Pengabdian Masyarakat Berkemajuan 7, no. 2 (2023): 956. http://dx.doi.org/10.31764/jpmb.v7i2.14982.

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ABSTRAKDengan adanya perbedaan latar belakang seperti pendidikan, pengalaman kerja, usia, pengalaman organisasi sebelumnya akan memunculkan mind set yang berbeda beda dalam berorganisasi khususnya saat pelaksanaan rapat masjid. Tujuan dari PKM ini adalah adalah untuk melakukan pendampingan dalam pelaksanaan organisasi takmir masjid pada proses pembuatan konsep draf rapat. Tempat pelaksanaan PKM yaitu Organisasi Takmir di Masjid Nurul Islam dusun Jetis Sinduadi Mlati Sleman Yogyakarta. Metode yang digunakan dalam melakukan pengabdian ini adalah pengamatan lingkungan, observasi organisasi takmir

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Saufan Hadana, Erha. "JARIMAH QADHAF DALAM SISTEM PEMIDANAAN ISLAM." Lentera: Indonesian Journal of Multidisciplinary Islamic Studies 2, no. 2 (2020): 165–74. http://dx.doi.org/10.32505/lentera.v2i2.2118.

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Tulisan ini mengulas persoalan sistem pemidanaan pada tindak pidana qadhaf yang diatur dalam al-Qur’an yakni surat an-Nur ayat 4. Tulisan ini mengunakan metode kepustakaan yang memakai data primer sebagai sumber rujukan dalam penulisan tersebut. Adapun hasil penelitian tersebut menjelaskan bahwa, Menjaga nama baik dan kehormatan merupakan bagian penting dari konsep maqāṣid al-syarī’ah, hal ini didasarkan pada pendapat Izzuddin Ibn Abd al-Salam yang membagi kebutuhan primer menjadi enam (6) jenis yaitu, melindungi agama, jiwa, keturunan, kehormatan, akal, dan harta. Dalam kajian fikih jinayah b

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Sri Haryanto. "Optimalisasi Peran Takmir Masjid dalam Membendung Gerakan Islam Radikal di Kabupaten Wonosobo." KREATIF: Jurnal Pengabdian Masyarakat Nusantara 1, no. 4 (2021): 14–27. http://dx.doi.org/10.55606/kreatif.v1i4.926.

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Di Kabupaten Wonosobo berdasar pada data Kementerian Agama kabupaten Wonosobo (2020) terdapat 1379 masjid yang sebagain besar tersebar diwilayah pedesaan. Berdasar pada penulusaran lapangan (transec) Dari sekian banyak masjid yang ada di Kabupaten Wonosobo sebagai besar (82%) masih berkutat pada fungsi sebagai tempat ibadah mahdhoh, lebih khusus tempat shalat, membaca Al-Qur’an, berinfaq dan lain sebagainya. Fungsi itu pun belum maksimal sebab masih banyak masjid di Kabupaten Wonosobo yang dikunjungi jemaahnya pada saat-saat tertentu saja, misalnya di awal-awal bulan Ramadhan, hari Jumat dan d

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IBDA, Editorial. "Corrigendum to: Kearifan Ritual Jodangan dalam Tradisi Islam Nusantara di Goa Cerme [15(1), (2017), 42-57]." IBDA` : Jurnal Kajian Islam dan Budaya 15, no. 1 (2017): 42–58. http://dx.doi.org/10.24090/ibda.v15i1.1081.

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Corrigendum to: Takdir, Muhammad, (2017), IBDA, [15(1), (2017), 42-58] doi: 10.24090/ibda.v15i1.2017.pp42-58, in the article, author name typed as "Mohammad Takdir Ilahi". Last name deleted, so the author's full name is "Mohammad Takdir".

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IBDA, Editorial. "Corrigendum to: Kearifan Ritual Jodangan dalam Tradisi Islam Nusantara di Goa Cerme [15(1), (2017), 42-57]." IBDA` : Jurnal Kajian Islam dan Budaya 15, no. 1 (2017): 42–58. http://dx.doi.org/10.24090/ibda.v15i1.2017.pp42-58.

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Corrigendum to: Takdir, Muhammad, (2017), IBDA, [15(1), (2017), 42-58] doi: 10.24090/ibda.v15i1.2017.pp42-58, in the article, author name typed as "Mohammad Takdir Ilahi". Last name deleted, so the author's full name is "Mohammad Takdir".

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Usammah, Usammah. "Takzir sebagai Hukuman dalam Hukum Pidana Islam." Kanun Jurnal Ilmu Hukum 21, no. 2 (2019): 255–72. http://dx.doi.org/10.24815/kanun.v21i2.12442.

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Memformalisasikan syariat Islam baik dalam ranah kehidupan bermasyarakat dan sosial, dalam bernegara dan berbangsa tidak jarang terjadi perdebatan, baik perdebatan sosial-politik maupun keagamaan. Perdebatan itu di samping menyangkut memahami ajaran agama dan hubungannya dengan negara-bangsa, juga dalam memahami sistem hukum yang ada dalam negera, lebih-lebih bahwa negera menganut sistem hukum positif yang lebih banyak dipengaruhi oleh hukum barat. Gagasan pemberlakuan hukum pidana Islam tidak serta merta dapat dijalankan dengan baik tanpa adanya legislasi dan pembentukan hukum pidana Islam ma

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Sutamaji and Ahmad Abdulloh Irsyad Al-Baihaqi. "Strategi Komunikasi Takmir Masjid Dalam Syiar Islam." J-KIs: Jurnal Komunikasi Islam 1, no. 2 (2020): 53–62. http://dx.doi.org/10.53429/j-kis.v1i2.185.

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Penyampaian pesan dakwah dalam pembinaan mental warga dusun ngudikan desa ngudikan dalam bermasyarakat yang terdiri dari berbagai permasalahan, perlu diterapkan strategi komunikasi yang tepat dan kreatif. Penelitian ini bertujuan untuk mengetahui strategi komunikasi dakwah yang dilakukan oleh pihak takmir masjid Darussalam dusun ngudikan desa ngudikan dalam menyampaikan pesan-pesan islam, tentang apa saja yang telah dilakukan oleh pihak masjid Darussalam dan bagaimana dampak aktivitas komunikasi terhadap masyarakat dusun ngudikan. Metode yang dilakukan dalam penelitian ini yaitu kualitatif. St

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Fathurrahman, Fathurrahman, Nasaruddin Nasaruddin, and Tuti Herawati. "REFORMULASI PENDIDIKAN ISLAM KONTEMPORER MENANGKAL IDEOLOGI TAKFIRI." TAJDID: Jurnal Pemikiran Keislaman dan Kemanusiaan 9, no. 1 (2025): 369–86. https://doi.org/10.52266/tadjid.v9i1.4456.

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Mentalitas radikal ini adalah cara berpikir bahwa hanya golongannya sendirilah yang benar. Dari mentalitas inilah muncul apa yang disebut dengan ideologi takfiri. Sebuah struktur mental yang telah terbentuk dalam pandangan dan keyakinan bahwa pemahaman dan tindakan pengkafiran yang mereka lakukan terhadap kelompok lain yang tidak sepandangan dengan mereka merupakan sesuatu yang benar dan sesuai dengan ajaran agama yang murni. Faham ini memposisikan umat lain sebagai sesat dan harus dibasmi termasuk dengan menggunakan pendekatan kekerasan. Implikasi dari pendekatan ini sangat berpotensi merusak

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