Friday Sermon Research Articles

Persuasive Strategies in Arabic Religious Discourse: Evidence From the Friday Sermons of Dr. Mohammad Rateb Al-Nabulsi

The present study aims at examining the persuasion process in Arabic religious discourse. In particular, it seeks to investigate the persuasive strategies used in Friday sermons. The data of the study is elicited from ten randomly selected Friday sermons delivered by Dr. Mohammad Rateb Al-Nabulsi. The study utilizes Connor and Lauer's (1985) model to explore rational, credibility and affective appeals. The findings point out the crucial role of persuasive appeals in enhancing the persuasive impact of the argument. The results reveal that the most frequently used appeals are rational appeals followed by affective and credibility appeals respectively. The analysis records the prevalence of the authority strategy among rational appeals, while showing the speaker's shared interest and point of view is the most pervasive strategy among credibility appeals. Finally, the use of vivid pictures is the most dominant strategy among affective appeals.

السمعیات عند الشیخ صالح الجعفری من منظور أشعری

إن التصدیق بالیوم الآخر رکن من أرکان الإیمان، ولقد انتهج إمام الجامع الشیخ صالح الجعفری السنی الأزهری – رحمه الله – نهج أهل السنة فی تضمین مؤلفاتهم وکتبهم عقائد السمعیات المتعلقة بالحیاة البرزخیة وما بعدها من أمور البعث والقیامة، بعد أن ضمنوها مسائل العقیدة فی الإلهیات والنبوات، لا سیما فی درس الجمعة الذی کان یلقیه بالجامع الأزهر، أو فی دیوانه العامر بالقصائد المتعددة فی أمور العقیدة والشریعة والتصوف السنی والأخلاق ومدح أهل البیت والصحابة والأولیاء – رضی الله عنهم أجمعین – ویفهم من ذلک أن عقیدة السمعیات عند الشیخ لم تقتصر على ما ألقاه من درر فی دروسه العلمیة بالجامع الأزهر، بل أیضا نظمها الشیخ– لتمکنه وتبحره فی العلوم – فی قصائد شعریة ضمن دیوانه المزهر، من هنا دعت الحاجة إلى إبراز هذا الجانب العقدی بتناول أهم قضایاه – لیس کلها– عند علم من أعلام الأزهر الشریف وعلمائه المحبین له ولرجاله، وهو صوفی المشرب، مالکی المذهب، العقیدة؛ لذلک لم یجنح فی عقیدته إلى التأویل الفلسفی، کما فعل غلاة الباطنیة فی عقائد القیامة والیوم الآخر، وها هو تراثه العقدی السنی بکل أقسامه ظاهر للعیان ولا توجد فیه صفحة مطویة وأخرى مکشوفة, وقد جاء البحث تحت مسمى السمعیات عند الشیخ صالح الجعفری من منظور أشعری وقد انقسم البحث إلى أحد عشر مبحثا یسبقهم مقدمة وتمهید ویعقبهم خاتمة وفهارس . Abstract Believing in the Last Day is one of the pillars of faith. Sheikh Saleḥ Al-Ja‛farī, the Azharite and Sunni Imam, has followed the approach of the Sunni scholars whose writings include the eschatological matters of faith related to the human period between death and resurrection (called Barzakh), and matters of resurrection and the Day of Judgment. Such eschatological matters have also been dealt with in issues of theology and prophethood. Imam Al-Ja‛farī has included these eschatological matters in his Friday sermons at Al-Azhar Mosque, and in his collection of poetry, which deals with Islamic creed and Shari‛ah, Sufi Sunni approach, ethics, praise of the Prophet’s household, the Prophet’s companions, and the pious Muslims, may Allah be pleased with them all. Thus, we see that the eschatological matters of faith are mentioned not only in the Imam’s lectures at Al-Azhar mosque, but also in his poetry, since he is well-versed in many sciences. The present study points out this aspect of Islamic creed through tackling most of the creed issues as seen by one of the notable scholars of Al-Azhar, Imam Al-Ja‛farī. He is Sufi in approach, Mālikī in jurisprudence, and Ash‛arī in creed; therefore, he does not adopt philosophical interpretationas did the followers of the Baṭtiniyyah [Gnostic] school of thought in matters related to the Last Day and the Day of Judgment. The research paper tackles the legacy of his Sunni approach to creed. The paper is divided into an introduction, eleven sections, and a conclusion.

STATUS HUKUM TERTIB DALAM RUKUN DUA KHUTBAH JUM’AT (TELAAH KRITIS FIQIH KLASIK)

Shalat jum’at is a decree of Allah and His apostles to do all Muslims who ain yaikni fardlu legal status must be done by each community male, adult, independent and living in an area (habitation), there shall be a Muslim, children children, slaves and people who are traveling (Musafir). Friday prayer is done in a certain way and only considered valid if it qualifies and harmony. One of the requirements unauthorized Shalat jum’at among others should be preceded two Friday sermons. Two sermons can also be considered valid if it qualifies and harmony. The two pillars of the popular sermons in practice in the community is reading hamdalah, and prayers be upon our Prophet Muhammad, intestate piety to Allah SWT, read one verse on one of the two sermons, and pray for the Muslims and muslimat the second sermon. The five things orderly recitation even any dillakukan orderly implementation, though, none of the verses of the Koran or al-Hadith that explains directly that the implementation of the pillars of the two sermons should be conducted in an orderly. That's why there needs to be a positive answer and more maslahah create the legal status orderly people in the pillars of two sermons.

حضور النساء في المساجد من منظور القرآن الكريم دراسة تحليلية

The participation of women in five times congregational prayer and attending Friday Sermon improve their understanding of Islam culminated with contributions for the betterment of Muslim society. This study attempts to explore and analyze the participation of women in Muslim prayer hall from the Qur’anic perspective. It responds to the prohibition interpretations and allegations raised by some Muslim Indian scholars who overlook the Qur’anic notion concerning women’s activity in the mosque. In order to grasp the correct understanding of women participation in mosque, this study adopts an inductive method to survey the Qur’anic verses as well as analytical method for scrutinizing Qur’anic verses that related to this issue. The study found that women have a great contribution in developing glorious history of Muslim Prayer Hall. The story of Hajar, Prophet Ibrahim’s wife, and Maryam, Prophet ‘Isa’s mother is among great lesson of establishing this matter. While scholars who disallow women in the mosque referred to some prophetic traditions ahead of the Qur’anic verses as the primary source. In particular, this matter can reach proper solution with reference to the hierarchy of evidence.

A SOCIOLINGUISTIC ANALYSIS OF DIGLOSSIC CODE-SWITCHING IN RELIGIOUS DISCOURSE BY PREACHERS OF FRIDAY SERMONS IN JORDAN

Purpose: The study aimed to examine the phenomenon of diglossic code-switching in religious discourse used by preachers of Friday mosques in Jordan when they deliver their Friday sermon. 
 Methodology: To achieve the study objective, the researcher recorded (21) Friday sermons from three different geographical locations: cities, villages, and plains. The study primarily investigated the types of functions, the forms of code-switching and subject matters that make Friday preachers code-switch from high variety to low variety. A descriptive analysis was performed by the researcher.
 Main Findings: The study reveals that diglossic code-switching is purposeful and functional serving ten sociolinguistic functions such as clarity and simplicity, giving directions, warnings, etc. The analysis also reveals that Arabic consists of high variety (standard) and low variety (nonstandard). Even though high variety is much better and is frequently used in official settings, there are instances in which low variety is used because high variety does not meet Arabic speakers' daily- life communication. The study also concludes Arabic is not a pigeonholed variety as Ferguson's claimed. Therefore, Friday preachers vacillate from high to low variety to serve certain sociolinguistic functions. The research results also found three forms of code-switching: extra- sentential or tag-Switching, inter-sentential and intra-sentential. Extra-sentential was the most frequently used in the study.
 Implication: This paper can be useful to a better understanding of the phenomenon of diglossic code-switching in the religious discourse in sociolinguistics in general and in particular studying the linguistic features of cod-switching in the religious discourse in the Arab world.
 Novelty: No studies were conducted on diglossic code-switching in the religious discourse by Friday sermons not only in Jordan even in the Middle East.

RETORIKA KHATIB DALAM PENYAMPAIAN KHUTBAH JUM’AT

The background of this research is because of the reality in the field, that the Friday sermon delivered by the khatib has yet to have a good appeal in the sermon. The purpose of this study First is to know how the style of the khatib in the delivery of the Friday sermon, Secondly, to know how the choice of the word of the khatib in the delivery of the Friday sermon, Third, to know how the tone of the khatib in the delivery of Friday sermon, and Fourth, to learn how the sentence structure of the khatib in the delivery of the sermon of Friday. This study uses a qualitative research methodology with observation data collection techniques, and interviews. This study found that the application of rhetoric by the Friday khutib in the sermon had not fully progressed as most khatib had not yet understood rhetoric. This is evident from the diction applied by the khatib not in accordance with the condition of the congregation, the application of repetition of the word does not conform to the rules of repetition. And there's also a lot of words. The relationship between sentence one with another sentence still does not use the correct word. And the emphasis on what matters is still not seen. The intonation conveyed by the khatib has not produced the appropriate variation, then the presentation is still monotonous and creates the jema'ah friday.

STATUS HUKUM TERTIB DALAM RUKUN DUA KHUTBAH JUM’AT

Friday prayers are the provisions of Allah and His messengers to be performed by all Muslims whose legal status is fardlu ain yaikni must be done by every male, adult, independent and settled in an area (mukim), not mandatory for Muslim women, children children, slaves and people who are traveling (traveler). Friday Prayers are performed in a certain way and are only considered valid if they meet the requirements and harmony. One of the legal requirements for Friday prayers must be preceded by two Friday sermons. These two sermons can also be considered valid if they meet the requirements and get along well. The pillars of two popular sermons practiced in the midst of society are reading hamdalah, blessings on the Prophet Muhammad, willing the piety to Allah SWT, reading one verse in one of two sermons, and praying for Muslims and Muslims in the second sermon. These five things are read in an orderly manner even the implementation was carried out in an orderly manner, whereas, none of the verses of the Qur'an or al-Hadith that explains directly that the implementation of the two pillars of the sermon must be carried out in an orderly manner. That is why there is a need for a positive and more problematic answer for the people regarding the legal status of order in the two sermon harmony.

“We Speak the Truth!”

This study investigates the preachers and their Friday sermons in Lebanon, raising the following questions: What are the profiles of preachers in Lebanon and their academic qualifications? What are the topics evoked in their sermons? In instances where they diagnosis and analyze the political and the social, what kind of arguments are used to persuade their audiences? What kind of contact do they have with the social sciences? It draws on forty-two semi-structured interviews with preachers and content analysis of 210 preachers’ Friday sermons, all conducted between 2012 and 2015 among Sunni and Shia mosques. Drawing from Max Weber’s typology, the analysis of Friday sermons shows that most of the preachers represent both the saint and the traditional, but rarely the scholar. While they are dealing extensively with political and social phenomena, rarely do they have knowledge of social science

Islamic Friday Sermon in Italy: Leaders, Adaptations, and Perspectives

The focus of this article is to spotlight the ritual frame of the canonical Friday prayer that is organized weekly around midday in places of Islamic worship in Italy. I verify how the Muslim communities in Italy, as a “cognitive minority”, use different strategies related to the performance of the Friday prayer ritual, and I analyze its continuous reframing. During the preliminary investigation I selected seventeen places of worship located in major cities and provincial towns located in the North, Central and South of Italy including Sicily. I have only considered spaces run by Sunni Arabs because they are the majority of Muslims in Italy. In these places I performed the participant observation from October 2016 to July 2017 collecting empirical data and more than a hundred sermons that I analyzed later. I also relied on interviews with preachers and people in charge of these places.

Interpersonal Metadiscursive Features in contemporary Islamic Friday Sermon

The Islamic Friday sermon is one of the most influential and educational means that plays an effective role in shaping the attitudes and beliefs of the individuals and society at large. Through the use of a powerful language, religious orators affect congregations emotionally and intellectually to achieve the Friday sermon’s purposes. This paper examines how religious orators influence their listeners through the deployment of interactive and interactional metadiscourse features. The interpersonal metadiscourse is operated as framework to realize sermons as a form of social engagement, since it considers the crucial role of the use of discourse to manage both: the social relationship, and the organization of texts. Hyland's (2005) model of metadiscourse was adopted to analyse 30 transcriptions of Islamic Friday sermons delivered in the English language. The findings revealed that metadiscourse resources are used extensively, and that the orators rely more on the use of the interactional resources to achieve their persuasive aims. The findings will give insights on how metadiscourse markers can be effectively used to construct a persuasive context whether in religious discourse or other discourses such as spoken discourse. It gives meaningful hints to the students of religious schools about how to use metadiscourse features in formulating the sermon. Keywords: interpersonal; metadiscourse; Friday sermon; interactive; interactional

The Role of Mosque and Khutba in Socio-Economic Development of Indonesia: Lessons from Kauman Mosque in Central Java

Throughout various phases and epochs of Islamic history, the mosque’s functions have fluctuated and adapted to the political, economic and social realities of the time. To understand the diverse roles of the mosque today in traditionally Islamic and non-Islamic societies, it is necessary to understand how mosque functions evolved, changed and were sometimes reincorporated after long periods of dormancy. This study examines the increasingly significant role of the mosque, especially through their influential Friday prayer sermons (khutba), for empowering socio-economic dimensions in the moderate Indonesian Muslim society. Friday sermons which had been commonly dominated by religious themes have been progressively reformed by inserting more relevant and essential messages for socio-economic empowerment. A very historic Kauman mosque in Semarang, Central Java, has been demonstrating as a dynamic institution capable of responding to contemporary social needs. Islamic scholars and practitioners from different fields have been encouraged to deliver Friday sermons to enlighten the Friday congregation on how to deal with contemporary circumstances. Apparently, the Kauman mosque’s strategy is to try to bridge the gap between religiously oriented and contextualized approaches in propagating Islam. However, the dynamic social environment surrounding the mosque will determine if mosques will be properly operated for religious, political, or socio-economic functions. This study suggests to maintain both social and cultural bases surrounding the mosque for a sustainable reform effort.

The Discourse of Friday Sermon in Indonesia: A Socio-Cultural Aspects and Language Function Studies

This research attempted to explain the Friday sermon by analyzing the structure of its discourse, the selection and composing of its topics, the functions of its codes and code-switching, the function of its speech acts, and the characteristics of its language and specific terms. By using descriptive and qualitative, this study found that the Friday sermon contained oral discourse which has a regular and specific structure. The strategies of the composition of the topics consisted of quotation, storytelling, usage of popular expressions. Whilst the forms of the codes and code-switching involve Arabic, Indonesian, local languages [Javanese], and English languages. In addition, the utterances of the sermon contain all forms of speech acts and various terms appeared in the sermons indicating that the Friday sermon functions as a register or usage of language in a particular field.

The Discourse of Friday Sermon in Indonesia: A Socio-Cultural Aspects and Language Function Studies

This research attempted to explain the Friday sermon by analyzing the structure of its discourse, the selection and composing of its topics, the functions of its codes and code-switching, the function of its speech acts, and the characterristics of its language and specific terms. By using descriptive and qualitative, this study found that the Friday sermon contained oral discourse which has a regular and specific structure. The strategies of the composition of the topics consisted of quotation, storytelling, usage of popular expressions. Whilst the forms of the codes and code-switching involve Arabic, Indonesian, local languages [Javanese], and English languages. In addition, the utterances of the sermon contain all forms of speech acts and various terms appeared in the sermons indicating that the Friday sermon functions as a register or usage of language in a particular field.

Sertifikasi atau Standarisasi Khatib? Respons Para Da’i di Kota Mataram

This study discusses the response of da'i in the ci­ty of Mataram related to the discourse on certification of Fri­day prayer preachers which was commissioned by the go­vern­ment in 2017. This study used qualitative methods. In-depth interview towards da'i and Jumat prayer preachers was utilized to collect the data to answer the focus of the re­search. The findings of this study revealed that currently the khatib certification is not necessary. This is because there is no strong evidence that has shown the radicalization occurs in Mataram resulted from Friday sermon. However, the res­pon­dents emphasized the importance of standardization of all aspects of religion, especially on aspects of the mosque management and religious institutional management under the guidance of the Indonesian Ministry of Religion and Islamic community organizations.

Sertifikasi atau Standarisasi Khatib? Respons Para Da’i di Kota Mataram

This study discusses the response of <em>da'i</em> in the ci­ty of Mataram related to the discourse on certification of Fri­day prayer preachers which was commissioned by the go­vern­ment in 2017. This study used qualitative methods. In-depth interview towards da'i and Jumat prayer preachers was utilized to collect the data to answer the focus of the re­search. The findings of this study revealed that currently the <em>khatib</em> certification is not necessary. This is because there is no strong evidence that has shown the radicalization occurs in Mataram resulted from Friday sermon. However, the res­pon­dents emphasized the importance of standardization of all aspects of religion, especially on aspects of the mosque management and religious institutional management under the guidance of the Indonesian Ministry of Religion and Islamic community organizations.

The Non-issue of Coinage: The Monetary Policies of the Post-Bahmani Sultanates

AbstractIn the medieval world of Islamic kingdoms, the Friday sermon in the name of the reigning sultan (khutba) and the striking of coins (sikka) have been thought of as universal declarations of sovereignty. Yet, the sultanates of the Deccan that succeeded the Bahmani kingdom did not strike their own coins for almost a century after they had declared sovereign status. Therefore, two important issues are present here. First, the axiom of sovereign status for Islamic monarchs does have exceptions. Second, the circumstances surrounding the non-issue of coin, by these kingdoms, needs explanation. Similarly, the reasons why they all start to mint their own coins in the last quarter of the sixteenth century is also addressed. Mughal monetary policy is an essential element in this history.

Instrumentalizing Islam in a ‘Secular’ State: Turkey’s Diyanet and Interfaith Dialogue

ABSTRACTThis paper analyses how interfaith dialogue was interpreted by the Turkish state’s Directorate of Religious Affairs (Diyanet) over several administrations. Mirroring changes in attitude within the state, the Diyanet began promoting interfaith dialogue in mid-1990s. The Islamist-inspired AKP administration continued this stance after its election in 2002. However, as the AKP leadership adopted a more authoritarian and anti-western tone after 2011, they changed their policy on interfaith dialogue. Through a political analysis and a content analysis of Diyanet texts and Friday sermons, this paper will discuss policy on interfaith dialogue to show how Islam has been used for social engineering by the nominally secular Turkish state. This paper contributes to literature on secularism by examining how an aggressively secular state has instrumentalized religion to meet its political needs.

MASJID, HALAQOH DAN ISLAMIC ACTIVISM Potret Halaqoh di Masjid-masjid Kota Surakarta

The Islamic activism movement in the Surakarta and surrounding areas is metamorphosis by forming (new community) in the local political level in the form of recitation or small halaqoh in the mosque as a form of cadre processing. From these small halaqoh then they established educational institutions, non profit charity institutions, and media procurement,that is intended for the ideologization business by forming a small community known as the laskar or front which drives of Islamic activism group in Surakarta and its surrounding. From that statement, the research about their on models and networks of halaqoh is important tobe studied. This research was descriptive qualitative research, the data collection is done through three ways: direct observation in a mosque halaqoh based on a radical understanding in Surakarta, in-depth interviews on their halaqoh network, and documentation. The data analysis technique was an interactive analysis model, including three stages: data reduction, data display; and drawing conclusions. The obtained conclusion will be verified by its truth and validity by two ways, they are triangulation of data; and review of informants. Halaqoh reviewed from social movements requires a group of people to reject or accept the value in a organized way. With this model, the mosque becomes the basis for their regeneration it also has a signifcant role, to accelerate the spread of Islamic-ideology in the society. The overwhelming halaqoh held in some mosques in Surakarta, such as Jami 'MUI, Marwah Nurul Huda UNS and Sampangan, principally utilize the open political structure of post-reforms in 1998. According to Resources Mobilization of Theory-the overflow of resources in every mosque, network, economic access, and so on can carry out the encouraging the society or the congregation to have power, capability, potential to make alteration. In the framing of the discourse, halaqoh of Islamic activism such as Jami 'MUI and Nurul Huda mosque massively produce the discourse through various media so that the discourse is reportedly gotten by the lower society. The Framing could be in the form of halaqoh, recitation, Friday sermon, newsletter, or through the social media such as facebook and live streaming TV, they already have this all.

EFEKTIFITAS BAHASA GORONTALO DALAM PENYAMPAIAN MATERI DAKWAH

The society acceptance of da’wah by using Gorontalo in the Gorontalo community looks very good, this is evidenced by the implementation and enthusiasm of the community towards the delivery of preaching messages with Gorontalo language in every activity such as the delivery of religious services at weddings, Majelis Taklim, Halal bi Halal, Maulid Nabi, Isra Miraj ‘, the attainment of lectures at the holy month of Ramadan, and lectures at ta’aziah, as well as Friday sermons. Submitting da’wah in the form of local language is a very powerful method of preaching in providing religious understanding to the community. In addition, the Gorontalo language used by the da’i is a form of maintaining regional languages.

Domestic Violence against Women in Union Council Watala, District Bhimber Azad Kashmir


 
 
 The study conducted in union council Watala, distract Bhimber of Azad Kashmir to probe out domestic violence against women. The main objective of the study was to find out prevalence of domestic violence with reference to dowry. The data was collected from N=379 respondents from three selected villages on proportionate sampling procedure. The data was analyzed by simple percentages and frequencies, while to see association between dowry and domestic violence chi-square statistics was used. The study found a significant and positive association of dowry is the root cause of domestic violence, women commit suicide as a solution to dowry related domestic violence, dowry causes economic problems for the family of bride, your family arranged your entire dowry easily, dowry is demanded by the groom family, dowry system helps bride to adjust in new family and total value of the dowry is very less than women’s share in family property. Awareness campaign should be launched against dowry in the media, imams of mosques should focus on this issue in their Friday sermons, share in parent property inheritance should be given to women to enhance their status in the in laws are some of the suggestions on the basis of study findings.