DECOLONIZATION AND STRENGTHENING OF WAHDAH ISLAMIYAH ORGANIZATION

This paper seeks to review the anthropology typical of Islam by reviewing the role of the text and its interlation with religious practices in islam before, this paper will focus on the exploration of authority that is fought by the text in guiding the facts of life of the Muslim community. One of the growing phenomena in society is the use of veils. The legal status of the veil for some scholars still leaves the debate. The debate lies in the point of view in understanding and applying the text messages of the Qur'an and hadiths about the veil. The phenomenon of applying veils in the community will then be the focus of this article. The object of the study is to try to present views and applications about the veil in the Wahdah Islamiyah Makassar community. This is because the Wahdah Islamiyah community is one of the communities known and impressed loudly proclaiming the slogan' back to the Qur'an and sunnah in the city of Makassar.

The inclusion of prayer time is one of the valid requirements of prayer as explained in the Qur'an and hadiths of the Prophet (s). The Fajr prayer schedule issued by Wahdah Islamiyah is interesting to review because it is different from the official prayer schedule issued by the Ministry of Religious Affairs, Republic of Indonesia. This difference can have implications for the validity or absence of Fajr prayers and fasting performed by Muslims based on the schedule. This study aimed to analyze the method of determining the Fajr prayer schedule issued by Wahdah Islamiyah. This research is qualitative descriptive research through library study methods and content analysis. The results showed that Wahdah Islamiyah compiled its Fajr prayer schedule with a high-accuracy contemporary accounting method using VSOP87 algorithm. The location of markaz da'wah in Makassar City was chosen as the coordinate point of the calculation of the position of the sun. Wahdah Islamiyah's Fajr prayer schedule uses a sun altitude of 18 degrees below the horizon by adding a two-minute of iḥtiyāṭ. Based on the calculation, the Fajr prayer schedule of Wahdah Islamiyah has been accurately used in the Makassar City area

This research aims to analyze the application of Islamic business ethics in community organization business units and their urgency for the continuity of these business units, based on the perceptions of the actors and consumers, by taking case studies of business units within the DPP Wahdah Islamiyah in Makassar City. This research is field research using descriptive statistical analysis techniques. The research results show that Islamic business ethics, in the form of monotheism, justice, trust, and benevolence, have generally been applied to business units within the Wahdah Islamiyah DPP in Makassar City. Apart from that, the Islamic business ethics that have been implemented have great urgency in the management and service of business units, including as a factor that can bring blessings, create a work environment that is fair, inclusive, dignified, and in accordance with Islamic law, increase customer trust, and other parties so as to provide benefits to the company, improve, and provide excellent service to all parties because these ethics can support business management in accordance with company service guidelines, SOPs, and agreed rules. Keywords: Ethics, Business, Islam, Wahdah Islamiyah

This article aims to uncover the phenomenon of ikhtilaf among the Islamic community of Makassar city which is devoted to the study of comparison between Nahdlatul Ulama and Wahdah Islamiyah). This type of field research uses a normative approach. The source of this research data is the primary data source namely the leadership of Nahdlatul Ulama and Wahdah Islamiyah Makassar city and secondary data source namely Qur'an, hadith, fiqh, books, journals, and literature related to the discussion of this article. The results of this study suggest that Nahdlatul Ulama and Wahdah Islamiyah Makassar city in applying the law using the legal resources agreed by jumhur Ulama, namely: Qur'an, As-Sunnah, ijma, and qiyas. Nahdlatul Ulama and Wahdah Islamiyah also use legal sources that are not agreed by jumhur Ulama such as istishan, mashlahah al-mursalah, and others but prefer the source of the law that has been agreed by jumhur Ulama. Nahdlatul Ulama and Wahdah Islamiyah Makassar city differ in terms of commemorating the maulid of the Prophet Muhammad. In this case, Nahdlatul Ulama commemorates the anniversary of maulid while Wahdah Islamiyah does not commemorate it. Nahdlatul Ulama and Wahdah Islamiyah Makassar city considers that the phenomenon of ikhtilaf will not be solved, but what can be solved is our way of addressing the ikhtilaf, and the attitude is mutual tolerance, mutual respect, mutual respect, and mutual support. The implication of this article is expected to be expected to the Islamic community when looking at the phenomenon of ikhtilaf, especially in terms of furu', should not be to concern each other. When the phenomenon of ikhtilaf happens the best thing to do is tolerate each other, respect each other, respect each other, and support each other

This study aims to describe the form of the Wahdah Islamiyah demonstration in the city of Makassar and to reveal how to formulate a fiqh demonstration so that it takes place safely and comfortably. Elaborating on the recommendations of the Syari'ah Council in dealing with anarchist protests. This research used field research (field research) with qualitative methods using a juridical approach (legislation), normative theological approach, and historical approach. The results of this study indicate; (a) The form of the Wahdah Islamiyah demonstration is based on the stipulation that the demonstration is the final step in solving the problem after the deliberation and dialogue stages have been carried out, the demands in the action are what is allowed in shari'ah, to be peaceful and to maintain Islamic ethics; (b) The manifestation of the implementation of the Wahdah Islamiyah demonstration in the 411 and 212 Peaceful Actions in Makassar City shows the realization of the fiqh of the demonstration established by the Syari'ah Wahdah Islamiyah Council so that it takes place safely, comfortably and productively; (c) Early education to all levels of society in the form of weekly intensive coaching (Tarbiyah) as the right solution recommended by the Syari'ah Wahdah Islamiyah Council in preventing anarchism demonstrations. The implication of this research is to provide understanding for public awareness of religion, nation, and state will form a pattern of problem-solving without violence but productively.

This study discusses implementing the ta'awun concept in Wahdah Inspirasi Zakat to diminish poverty in Makassar and how to distribute the results of the ZIS collection to help the community. This study was a qualitative descriptive research with a phenomenological approach. The phenomenological approach is considered appropriate according to the research objective to uncover the core of a phenomenon. It was also based on obtaining a clear view of implementing the ta'awun concept in Wahdah Inspirasi Zakat to diminish poverty in Makassar City. This study used observation, interviews, and documentation to collect the necessary data. The data collection was then processed using data reduction techniques, data presentation, and conclusion. The results showed that Wahdah Islamiyah is a facilitator or liaison for the community who can donate and help other people, especially those related to the economy so that the concept of ta'awun can be achieved. Wahdah Inspirasi Zakat implemented the concept of ta'awun through various programs.

The neo-Salafi movement Wahdah Islamiyah plays a significant role in shaping the religious identity of the urban Muslim middle class in South Sulawesi and Gorontalo. This research aims to review how Wahdah Islamiyah influences urban Muslim communities, leading to a high interest in religious studies and community education organized by this religious organization. The research method used is field research. This method was chosen because the researcher intends to gain clarity on a local and current event under study. This research concludes that Wahdah Islamiyah successfully manages its organization (framing) as a social movement to enhance its appeal to the public. Wahdah Islamiyah bridges or mediates the views between conservative-traditionalist Salafis and a more modern, open organizational management concept similar to Muhammadiyah. Wahdah Islamiyah adopts an organizational development concept through modern education by establishing Islamic schools, universities, social care institutions, and philanthropic organizations. The success of Wahdah Islamiyah’s framing gives the impression of an Islamic organization relatively open to modernity, yet still rooted in puritanical Islamic values like the Salafis, especially regarding fundamental religious issues such as aqidah (creed) and sharia (Islamic law). This religious model has proven to attract the Muslim middle class in South Sulawesi and Gorontalo.

While most of the existing literatures deal with hijab in the context of clothing, this article focuses on hijab as the bulkhead between men and women. I examine how hijab is understood, is indoctrinised, and is applied in activities conducted by Wahdah Islamiyah. This qualitative research was conducted in Makassar as the center of Wahdah Islamiyah Organisation in Indonesia. It involved 12 informants, consisting of evelen akhwat and an ikhwan. Their age ranging between 22 and 50 years, and from various statuses, from research and development coordinator, active cadres, to ex-staff official at Wahdah Islamiyah. Data was collected using in-depth interview and observation. The study indicates hijab in the context of Wahdah Islamiyah is divided into three, clothing hijab, heart hijab, and barrier hijab. Even though these three tpoes of hijab is associated with the interaction manner between ikhwan and akhwat, each has its own uniqueness. While clothing hijab is related to body cover from head to toe; heart hijab is associated with how hijab is applied in everyday life; barrier hijab is related to the barrier between ikhwan and akhwat in their social interaction. In Wahdah Islamiyah, hijab has been introduced from the beginning dam is internalized in tarbiyah, from the basic to the advance level, from the introduction, understanding, the application of hijab. In teraction between ikhwan and akhwat is always insulated by hijab. There are a number of strategy to limit the interaction behind the hijab, and they are using email, connection letter, social media (such as Whatsapp), text messages, etc. A number of activities that involved ikhwan and akhwat have to employ barrier hijab such as musyawarah, study, tarbiyah and tahsin, walimah, and they are using barrier hijab in such social interaction. It is argued in this article that hijab pembatas plays a significant role in Wahdah Islamiyah activities that involve ikhwan and akhwat.

The implementation of prayer and fasting in Indonesia is diverse because each Islamic organisation has a variety of criteria for the height of the angle of the sun, which varies. Wahdah Islamiyah, as one of the Islamic mass organisations, sets the initial criteria for dawn prayer time at -17.5º, while the initial guideline criteria for subuh prayer time of the Ministry of Religious Affairs is -20º. This study analyses the basis for determining the criteria for the beginning of the Wahdah Islamiyah subuh prayer time, along with socio-religious implications in society through shari’i, astronomical, and sociological approaches. Data are collected through interviews and documentation. The study shows the basis for determining the criteria of Wahdah Islamiyah using hisab, considering astronomical aspects, waṣatiyyah (middle) aspects, and sociological factors. The socio-religious implications of the -17.5º criterion can still be applied in subuh prayers because it is still within the grace period. It cannot be used for fasting implementation in Makassar City, Indonesia, but only within the scope of Wahdah Islamiyah, as it exceeds the limits as referenced in the calendar published by the Ministry of Religious Affairs. This study recommends establishing dialogue between stakeholders on the societal implications of differing prayer and imsak time criteria. It also emphasises the need for integrating scientific and religious approaches in determining worship times within the global Muslim community.

Religion is one of the universal elements in human life, in which almost every human being lives. Religious life in urban communities has an impact on people’s behavior patterns. This is influenced by the human mindset that religion is a reference in interacting with society. So that in a society that has a diversity of religions (Islam, Christianity, Buddhism, Catholicism and Confucianism) it will have a major influence on the patterns of social interaction that exist in society, especially in urban communities. The city of Makassar has a diversity of people, especially in terms of religion, namely Islam, Christianity, Buddhism and others. This diversity arises due to urbanization carried out by the community with the aim of making a living, studying and so on. In research using qualitative research methods with a descriptive approach. Collecting data in this study using a purposive sampling technique. Data analysis techniques in this study used the Member Check technique. The results of the study show that in Makassar city society the impact of religious diversity on interaction patterns between people in Makassar city can be seen from their activities, for example cooperation, conflict, accommodation and competition activities. The impact of religious diversity in the city of Makassar can be divided into two, namely positive and negative impacts. The positive impact on the pattern of social interaction in society is to develop an attitude of tolerance and openness to anyone, while the negative impact is to trigger conflict between religions, as well as discrimination and exclusivism.

Introduction. In Russia, the majority of adults identify themselves as belonging to the Russian Orthodox Church, which receives significant support from the state. The Church actively participates in social, cultural, and educational life; it engages in the restoration of churches, participates in social and educational projects, opens theology departments in universities, and integrates the fundamentals of Orthodox culture into school education. However, actual participation of people in Orthodox practices remains low: only a small percentage actively engage in communal life and services. This creates a contradiction between mass self-identification as Orthodox and actual participation in religious practices. Unlike other cultural identities, such as sports or music, where active participation is the norm, there is a gap between religious identity and practice in Russia.Materials and Methods. The research methods employed include analytical, synthetic, deductive, inductive, comparative, descriptive, content analysis (studying texts and publications on the topic of interest), and historical analysis (investigating the historical context of religious identity formation). The research material consists of works by researchers on the phenomenon of religious identity.Results. The study shows that although many people consider themselves part of the Russian Orthodox Church, their actual participation in religious life remains limited. This is linked to social and cultural changes, as well as the fact that religious identity is often not supported by active spiritual experience. Additionally, the involvement of believers is influenced by the diversity of religious views and competition among various religious groups. To increase interest in religious life, it is necessary to develop new methods for organizing practices and engaging with youth.Discussion and Conclusion. The study analyzes the attitudes of Russians towards the Russian Orthodox Church. Special attention is given to the high level of identification with the Church despite the low level of actual participation in religious practices. The paper also examines the historical context that allows for the identification of the main reasons for this discrepancy. Particular emphasis is placed on social changes, demographic factors, pluralism, youth spiritual practice, and identity formation. In conclusion, it is stated that integrating people into religious life is a complex process that requires further research. New forms of socially-oriented practices are proposed to improve this process.

Background As a Muslim-majority country, Indonesia has seen an increasing demand for products or services influenced by Islamic values. People want different services and follow the principles they adhere to, including health services. Hospitals with Islamic Sharia Value services are necessary for the Muslim community in Indonesia. However, the number of hospitals, especially those with services according to Islamic Sharia values, is still not widely found. This study aims to develop a purchase intention model for hospital services based on Islamic sharia values in Makassar City. This research was conducted in South Sulawesi Province, especially in Makassar City. Methods This research is explanatory, using descriptive survey and explanatory survey methods. Data collection was done cross-sectionally. The sample was determined based on the entire city's population using simple random sampling, which amounted to 970 samples. Data analysis using Confirmatory Factor Analysis (CFA) and Structural Equation Modeling. Results The results showed that there are four dimensions forming purchase intention, namely transactional value, preferential value, referential value, and exploratory value. There is a significant direct influence on quality value, economic value, emotional value, social value, and Bugis and Makassar cultural values that form consumer value. There is a significant direct influence on Islamic Facilities, Islamic Medical Services, Islamic Support Services, and Islamic Financing that form Islamic Attributes. There is a significant direct effect of perceived value indicators on purchase intention. Trust has no direct effect on purchase intention. Combining the Islamic Sharia value-based purchase intention model can predict people's buying behaviour and become a new nuance in understanding people's desires for health services, especially in Makassar City. Conclusions This study concludes that combining the purchase intention model based on Islamic Sharia values can predict people's buying behaviour and become a new nuance in understanding people's desires for health services, especially in Makassar City. It is recommended that the MUKISI Institution build a network with PERSI to hasten the implementation of Sharia services as a preliminary assessment of Sharia Hospital accreditation.

Due to the rapid development of information technology, the world is increasingly open. This causes the people of the world be intensely connected to each other. The diversity of cultures, beliefs, and religious practices is becoming more open. If society is not educated about the importance of diversity awareness, then conflict can occur. This study discusses the thoughts of Moh. Qasim Mathar on contemporary theological issues and his contribution to building theological awareness in the city of Makassar. The data collection method was carried out through an in-depth study of his thoughts (content analysis) which were published periodically in the mass media through the Jendela Langit column in the Fajar Newspaper, as well as through in-depth interviews with a number of sources. The results of the study confirm that Qasim Mathar offers valuable insights into the importance of building an inclusive theology and maintaining pluralism in the midst of urban society to ensure the presence of harmony and coexistence of pluralistic, heterogeneous, and dynamic urban society. This study also reveals how Qasim Mathar's thoughts contribute to presenting theological awareness in the midst of urban society. The presence of religious dialogue spaces in several institutions such as in MUI, Postgraduate Program, Cadar Garis Lucu Community, House of Philosophy, and Matahari Islamic Boarding School Foundation is the real evidence of Qasim Mathar's contribution to urban society. The findings of this study indicate that Mathar's thoughts provide a framework for understanding the flexibility and resilience of theology in facing modern challenges, and highlight the importance of contextualizing religious values in the socio-cultural realities of urban society.

The accelerated development of new urban areas has an impact on changes in the spatial use and complexity of ecosystems. The purpose of this study is to analyze (1) spatial transformation works as a determinant of changes in the social formation of local communities in the new city area of Metro Tanjung Bunga; (2) process of social interaction and social adaptation between immigrants and local communities in new social formations in the new city area of Metro Tanjung Bunga; and (3) the effect of spatial use, changes in social formation, and work differentiation on the socio-economic sustainability of local communities. The research method used involves a combination of qualitative and quantitative approaches. Data were obtained by observation, in-depth interviews, surveys, and documentation. The results of the study show that spatial transformation has an impact on changing the single social formations of local communities into multiple social formations and transforming differences in modes of production between migrants and local communities into changes in the order of life of local communities. These changing interactions and social adaptations cause changes in the social structures and cultural patterns of local communities. Furthermore, changes in spatial use, social formation, and job differentiation have a significant effect on the socio-economic sustainability of local communities, with a coefficient of determination of 97.7%. This study recommends considering environmental, economic, and sociocultural factors followed by government decision-making for the future development of the new city area of Metro Tanjung Bunga, Makassar City.

As many previous studies tend to discuss the biography of local Islamic figures and overly-textual interpretation in exploring the Hizb ut-Tahrir Indonesia and criticize the western concepts of democracy in Gorontalo, this study aims to explore the newly-found dynamics of contestation of local Islamic thought in Gorontalo Province. Conducting in Gorontalo, a northern province in Sulawesi Island inhabited mainly by Muslim communities, this study employs a qualitative approach with a descriptive method. In the present work, the discourse of Islamic thought in Gorontalo is found to develop into a massive and uncontrolled state, leading to polemics among the Muslim community in the area. The polemics among people, including in the social media, involve two groups that are ideologically and epistemologically different: the liberal Islamic groups, i.e., ANSOR and PMII, and the fundamental Islamic groups, i.e., Tablighi Jamaat and Wahdah Islamiyah. Issues of religion-culture debate, khilafiyah, religious pluralism, and prohibition of Christmas salutation are among the main highlights of the polemic, especially among Muslims in Gorontalo. The presence of fundamentalists represents the new phenomenon in the Islamic thought discourse in Gorontalo, which is known for its subjectivity in perceiving the absence of the basic principles or nash (Qur'an and hadith) of the fundamentalists. Consequently, a debate between the two groups, claiming which one has the absolute truth, is inevitable. This situation also ends up with fundamentalist extremism labelling others as infidels (takfiri) and deviant to Islamic teachings.