Friday Sermon Research Articles

MALAYSIAN GOVERNMENT POLICY TO ERADICATE THE ISLAMIC HERETICAL SECTS

This article aims to examined policy of Malaysian Government to eradicate the Islamic heretical sects. The research method used in this research is qualitative research with normative legal study and oral history approach. The main data sources is fatwas issued by the Ulama Council in Malaysia. This research concluded 3 results, namely: first, the criteria for Islamic deviant sects used in Malaysia are sects that adhere to contradictory beliefs about the true teachings of Islam as outlined in Quran and Hadith. Second, the pattern of ijtihad fatwas issued by the Ulama Council in Malaysia based on the concepts of theology, sharia and morality in the school of ahl al-sunnah wa al-jamā'ah. Third, there are two kinds of policies by the Malaysian Government to tackle the spread of misleading religious teachings. Fisrt, preventive policies, such as designing educational curricula against heretical teachings and preparing a Friday sermon on the need for Malaysian Muslims to avoid heresy. Second, curative policies, namely building faith restoration centers in order to guide followers of heretical teachings who have repented so that they can live according to true Islamic tenets.

Social Change and Social Problems Raised in Friday Sermons in Saudi Society: A study of content analysis of Friday sermons

The aim of the study is to monitor the changes in social problems presented in Friday sermons during the periods of cultural change and social networking. The research relied on the comparative method, and the content analysis card, a number of results were reached, including: The presentation of youth problems during the period of cultural change was adequate in the subject of intellectual deviation. In contrast, raising the problems of young people during the period of social networking was a lot in the subject of intellectual deviation and was adequate in the subjects of media addiction and rebellion against the culture of society.The presentation of family problems during the period of cultural change have been adequate in the subjects of parental disobedience, violation of women's rights, and disputes with relatives, and rarely in the subjects of poor marital relations, neglect in raising children, family disintegration and domestic violence, and rarely in the problems of poor marital relations, family disintegration and domestic violence. In contrast, raising the problems of family during the period of social networking was adequate in the subjects of neglect in raising children, violation of women's rights and disputes with relatives, and rarely in the problem of poor marital relations, family disintegration and domestic violence.

DR. Omar Suleiman's Da'wah Approach To Deaf People With Disabilities

Da'wah to invite people to good and prevent bad deeds must be done to everyone without exception, including those with disabilities such as the Deaf. However, proselytizing to those who are deaf rarely gets attention and is still done individually. There needs to be a transformative deaf da'wah approach in spreading Islamic values as done by Dr. Omar at the Yaqeen Institute. This study aims to describe Dr. Omar's Deaf da'wah approach and be able to provide examples for other preachers. The research method uses qualitative descriptive techniques with a phenomenological approach. The results of this study explain that Dr. Omar's da'wah approach is based on deaf mad'u with Sign Language Interpreters playing an important role in transferring his da'wah messages. Mad'u Tunarungu makes the da'wah approach use a variety of delivery to be understood and accessible for those who are deaf such as the use of various social media Instagram, Youtube and Twitter, he also makes deaf works of books. Thus, those who are deaf are able to access and receive their message of da'wah anywhere and anytime. However, it requires deaf people to be able to master sign language in order to understand Dr. Omar Suleiman's Friday sermon

The Role and Strategy of Islamic Religious Education in Preventing the Spread of Caliphate Ideology (Case Study in SMAN 1 Wonosobo)

This study intends to raise two main issues, namely about the role and learning strategies of Islamic Religious Education in preventing the spread of caliphate ideology in SMA Negeri 1 Wonosobo. Using a qualitative-descriptive method, the researcher collected data through observation and interviews. This study yielded findings: In preventing the spread of the caliphate in SMA Negeri 1 Wonosobo, Islamic education learning has a significant and strategic role. Because through PAI, learning Islamic understanding and values can be instilled. Even so, the role of PAI learning cannot be separated from the role of the PAI teacher himself. The PAI learning strategy for preventing Khilafah in SMA Negeri 1 Wonosobo has been carried out through planned steps and has become part of the curriculum. The strategy is carried out through learning in and outside the classroom. Although there is no specific material on the caliphate, the teacher considers that preventing the spread of the caliphate is part of the hidden curriculum. PAI learning outside the classroom in preventing the spread of the ideology of the caliphate is carried out through several activities, namely: Formation of an Islamic Study Group, publication of the Al-Hikmah Journal, Commemoration of the Isra' Mi'raj, Commemoration of the Prophet Muhammad's Birthday, Friday sermon pulpit, Hari Raya Ceremony Santri, Seminar on religious moderation.

Attending to the Passion in Early Modern England: Lancelot Andrewes's Good Friday Sermons

This article investigates writing about the Passion in late sixteenth- and early seventeenth-century England. It examines the sermons preached on Good Friday by Lancelot Andrewes (1555 – 1626). Like many Protestants, Andrewes hoped to minimize the idolatrous potential of the Passion. Rather than problematizing the sensuality of the Crucifixion, however, Andrewes's sermons cultivate an interpretive disposition that can read it correctly. Drawing on Bernardine and Augustinian models, he treats the attention of his listeners as a vital resource for negotiating the outward materiality of the Crucifixion: reading the Passion “with due attention” reveals through its carnality an eternal message of divine love and integrates it within a broader pattern of scriptural reading. Andrewes's openness to the roles of mental and ocular sight in worship commits him to explaining how outward surfaces reveal inner truths. His theorization of attention in these sermons sheds new light on post-Reformation readings of the Passion's iconography.

Nilai Pendidikan Moderasi Beragama Materi Khutbah Jum’at Perspektif Peserta Lomba Khutbah MTQ Korpri V Tingkat Nasional di Kendari

This study examines the value of religious moderation education on Friday sermon material from the perspective of participants in the national level MTQ Korpri V sermon competition in Kendari. Moderation exists in religious teachings, because all aspects of life are regulated in religion, including human attitudes and behavior which are part of morality. In addition to existing in religious teachings, moderation in general also exists outside of religious attitudes, such as in political, economic, social attitudes. culture and so on. Because moderation as an attitude and perspective does not exist in anything unless it will make something beautiful, flexible, and easy to accept, because it is more in line with human nature. The findings of this study are; 1. Materials on Religious Moderation in Friday Khutbah Takwa Testament, 2. Moderation Education Materials in Religious Moderation Materials in Friday Khutbahs. This study uses a qualitative narrative approach

TENSES IN ENGLISH FRIDAY SERMON OF UNIVERSITY OF DARUSSALAM GONTOR

This research is concentrated in the aspect of structure especially tenses. The existence of tenses in English is an obligatory in opposite there is no English without the use of tenses. Thus tense has a very significant function in English. With qualitative research, it can be found that several types of tenses are used in delivering sentences of English Friday Sermon. They are the most dominant tense is Simple Present Tense. Then the other tenses used in English Friday Sermon are Present Perfect Tense, Simple Future Tense and Simple Past Tense.

A pragmatic and discourse study of common deixis used by Yemeni-Arab preachers in friday Islamic sermons at Yemeni mosques

The usage of deixis in sermons, especially in Islam, has been understudied. This study investigated deixis in Friday sermons by Muslim preachers in Yemen using pragmatics and discourse analysis. The shape, purpose, feature, and frequency of the three main categories of deixis (personal, spatial, and temporal) were analyzed. The researcher translated 65 Yemeni-Arab sermons into English from offline and internet sources. Qualitative and quantitative methods were employed in the study. The results showed that these three forms of deixis were often found in each corpus, with the personal type predominating and pointing to many context-dependent referents. Preachers employed deixis to structure discourse and for pragmatic reasons. Deictic terms were employed to engage listeners and structure discourse.

Principles of politeness used and violated by Acehnese-speaking Khatibs in their Friday prayer sermons

This research focused on the politeness of the preachers (henceforth, Khatibs) in delivering sermons. The objective was to find out how politeness principles were applied in the Acehnese language sermons delivered by the Khatibs in Friday prayer processions in Aceh Besar, Indonesia. The data for this research was 15 Friday sermons given at seven sub-districts in Aceh Besar. This study used naturally occurring data from the Friday sermons collected over two months by recording them at 15 mosques within the area of Aceh Besar. Data were transcribed and analyzed using Grice’s maxim theory. The results showed that out of the six politeness maxims, only two maxims, the sympathy maxim, and the tact maxim were found and identified to be applied in the Friday prayer sermons. The sympathy maxim was dominantly used by the Khatibs with 52 occurrences or 68.4% of data, while the tact maxim was found to be used in 24 occurrences or 31.6% of data. Meanwhile, the approbation maxim, the agreement maxim, the modesty maxim, and the generosity maxim were not found in the data. This might be attributed to the nature of the discourse of the sermons as one-way dialogues. It can be concluded that Friday prayers only used the sympathy maxim and tact maxim of politeness because of the one-way communication of Friday sermons. The reasons for the absence of the other four politeness maxims are contextually discussed in this paper.

Uslub al-Fi’l al-Mudhari’ fi Khutbah al-Jum’ah li al-Syaikh Abd al-Majid ibn Abd al-Hamid

The Friday sermon in terms of legal terminology is (the sermon delivered on the pulpits on Friday with the intention of encouraging people to do good, encouraging them to do it, distracting them from evil and its motives, and making them aware of their conditions and the reality of their affairs, as required by the law.
 In this research, the researcher presented an important matter, which is the method of expressing the present tense verb in the Friday sermon of Sheikh Abdul Majeed bin Abdul Hamid, and the research method of this research is some of the types of library research. types of books.
 After the researcher looked at the Friday sermon, he found twenty-two in it, which consisted of 8 present tense parsing with a pronounced vowel, and from 1 parsing of the present tense with a vowel estimated in a thousand, and from 1 parsing of the present tense with a vowel estimated by wu, and from 10 parsing of the present tense verb with a vowel, And from 1 the parsing of the present verb is compounded by the sukoon estimated by a thousand, and from 1 the expression of the present tense verb is compounded by the sukoon estimated by ya. And from 2 the articulation of the present verb if it is called by a nominative plural pronoun, and from 1 the articulation of the present verb if it is called by a plural pronoun that is plural.

Shaykh Ja’far Mahmud Adam (d. 2007) and His Visions and Philosophical Thoughts on Education: An Inductive Approach

Education– no one doubts – essentially represents a strong instrument that is used in the process of executing revivalist projects, but also ensuring a development and advancement of people both at individual and societal level. That is why reformers pay great attention to knowledge which they, more than arguably, any other constituency of people, regard as the most potent weapon that facilitates the success of reform missions. The basic and common belief is that people find themselves in whatever deplorable condition and state of backwardness owing to their neglect of knowledge, which then makes them trapped in the shackles of ignorance. As a result, stressing the value of education and demonstrating this through operational initiatives by way of sensitizing, reawakening, enlightening and orienting people via various methods and approaches commensurate with the existing realities are all considered as steps toward liberating people from the grip of ignorance which has enslaved them until they rise and decisively fight it. This article highlights and appraises the educational views, thoughts and philosophy of Shaykh Ja’far Mahmud Adam (d. 2007), one of Nigeria’s most prominent Muslim reformers and most influential scholars. The article relies chiefly on the recorded speeches of the scholar in which he articulated his views during public occasions such as weekly Friday sermons, mosque lessons, public lectures or private study circles, which then circulated among larger Muslim audience. The essay finds out that Ja’far’s views on knowledge permeate both religious and Western education which he felt that society must standardize before it develops.

Actualization of Moderation in Reasoning at Ma’had Aly Salafiyah Syafi’iyah Sukorejo Situbondo and Its Influence on Istinbâth of Islamic Law

This research aims to find and analyze the moderation in reasoning developed at Ma’had Aly Sukorejo and its influence on the inference of Islamic law. The data collection methods are interviews, observation, and document study. The results of this study found that the moderation of reasoning at Ma’had Aly Sukorejo permeated the space of santri’s thinking because they studied and discussed the discipline of ushul fiqh, maqâshid, and other complementary sciences of ijtihad and then applied them in the practice of Islamic law inference (istinbâth). Their moderations of reasoning cover: 1). thinking that every nushûsh al-syarî’ah connects to its own maqâshid, 2). viewing proportionally between the idealistic and realistic points of view, 3). connecting the text with the current context, 4). not fanatical to any certain school(s), and 5). having openness, dialogue, and tolerance for differences. This reasoning results that the Islamic law products being flexible, adaptive, and beneficial as seen in the case of dialogue in the Friday sermon and marriage registration.

Review: Tree of Pearls: The Extraordinary Architectural Patronage of the 13th-Century Egyptian Slave-Queen Shajar al-Durr

Review: <i>Tree of Pearls: The Extraordinary Architectural Patronage of the 13th-Century Egyptian Slave-Queen Shajar al-Durr</i>

The Analysis of Islamic Law About The Differences of Friday Sermon with The Two Azan

This study aims to find out the Islamic law regarding the difference in the number of azan on Friday sermon. The difference is based on the opinion of the scholars who have a strong basis. The differences of opinion among the scientist, when examined in depth, will not actually be a cause of conflict, let alone divisions; instead, they are an alternative or choice in carrying out religious duties. For example, the scholars' differences regarding the Friday sermon with two call to prayer are part of the wealth of Islamic legal treasures which can be practiced at Friday sermon, both using two call to prayer or one call to prayer is sufficient as a call for Friday sermon. This study used a descriptive qualitative method with a literature study approach. The conclusion of this research is Friday sermon, its an opinion that is superior, namely the opinion that the Friday sermon should be performed with two azan, but there is no need to arrogantly humiliate people who perform Friday sermon with one call to prayer.

Friday Sermons in Singapore: The Voice of Authorities toward Building State-Centric Muslim Identity

This article examines to what extent Friday sermons are used by the government of Singapore through its statutory board, Majlis Ugama Islam Singapura (MUIS) or Islamic Religious Council of Singapore, to enact government policies and communicate it’s approved Islamic interpretations. A content analysis methodology was employed to discursively elucidate Friday sermon texts delivered in 2019 in Singapore, which were all taken from MUIS websites. Findings showed that the religious authority modulated religious discourses and utilized the Friday sermons as an avenue of forging state-centric Muslim identity and modulating interpretations of Islam. This content analysis study stresses the importance of how Friday sermons could be used to construct Muslim identity in secular state policies and shape a socio-political harmony between state vision and development and Muslim minorities. This paper implies that the current entanglements of religion and development are closely intertwined in which religion and state-building initiatives led by the government reciprocally interact and mutually benefit. Keywords: Authority, Friday Sermon, Islam, Muslim Identity, Singapore

Use of Religion in Blame Avoidance in a Competitive Authoritarian Regime: Turkish Directorate of Religious Affairs (Diyanet)

Blame avoidance has been one of the most applied strategies by policy makers in both democratic and non-democratic regimes to avoid responsibility and accountability in cases of failure and tragic events. It is also known that politicians have used religion for Machiavellian purposes, as exactly advised by Machiavelli. However, a systematic empirical analysis of how religion is used for blame avoidance by politicians has not been conducted. In this article, we aim to address this gap by examining the empirical data derived from the weekly Friday sermon texts produced by Turkey’s Directorate of Religious Affairs and delivered in more than 90 thousand mosques every week to a large segment of the population in Turkey, where the majority claims to be religious. Starting with its violent response to the peaceful Gezi protests in 2013, the ruling AKP has opened up a new phase in Turkish political history by resorting to civilizational populism: it blamed the Western world for financing and masterminding the protests, using the protestors as internal pawns to attack Turkey and the Muslim World, suppressed the protests brutally and entered into a populist authoritarian regime. Our paper shows, following this turn, how the Diyanet sermons started using religion to help with the AKP’s blame avoidance. The Diyanet either parroted the AKP’s conspiratorial narrative or tried to convince the citizens that all negativities are works of God and with these humans are being tested by God. The AKP’s use of religion to avoid blame is a text-book case of how both a religious institution and religious discourse can be used to help the incumbent avoid responsibility. Whenever, there was a problem that would the AKP votes, the Diyanet’s sermons tried to shift the blame to either God or citizens or conspiratorial enemies.

‘Fitna’ in the Context of the Syrian Revolution: The Example of al-Būṭī

‘Fitna’ in the Context of the Syrian Revolution: The Example of al-Būṭī Bachar Bakour (bio) Introduction The popular uprisings in Syria in 2011 have emphasized the centrality of religion in social and political spheres. As Friday sermons would be a fitting opportunity for gathering, numerous mosques served as a platform for anti-regime demonstrations.1 Measures, mostly repressive, were taken by the security forces to foil or break up any demonstration launching from mosques.2 Senior Syrian Sheikhs,3 key figures in understanding the conflict/war dynamics, took different attitudes towards protests. Influential scholars, like Kurayyim Rājiḥ, Sāriyah and Usāmah al-Rifā‘ī, Mu‘ādh al-Khaṭīb, and Abū al-Hudā al-Ya‘qūbī, vocally criticised the government’s bloody policy and sided with the protests. Other ulama condemned demonstrations and propagated the official narrative.4 A third party, confused or apprehensive, preferred the culture of quiescence and silence. The escalating protests have taken ulama vs. the regime into uncharted territory. [End Page 25] Muhammad ‘Abd al-Sattār al-Sayyed and Aḥmad Ḥassūn, the Minister of Syrian Endowments and the Grand Mufti of Syria respectively, described the popular unrest erupting into revolution as ‘foreign conspiracy’ inspired by scholars of the fitna (referring mainly to al-Qaraḍāwī) in addition to satellite channels of the fitna, i.e., Al-Jazeera and al-Arabiya.5 At an unofficial level, Sheikh Muhammad Sa‘īd Ramaḍān al-Būṭī, a leading Muslim thinker, refused to endorse the protests based on a broader interpretation that they might lead to chaos, and unrest causing substantial collateral damage and bloodshed among innocent Muslims and non-Muslims of Syria.6 Up to his assassination in 2013,7 al-Būṭī already developed an argument about the fitna against the backdrop of traumatic events in Syria, (causes, consequences, and remedies). With his influential position as a religious authority, al-Būṭīs view on the fitna has been echoed by a multitude of Syrian ulama and Sharī‘ah students.8 This article aims to examine al-Būṭī’s treatment of the fitna in the context of the Syrian revolution by attempting to address the following questions: given its multiple meanings, what does fitna signify in the revolutionary context? What is al-Būṭī’s attitude towards the fitna in Syria, and is it grounded in a balanced approach that does not reflect favouritism? How should the fitna be treated from a holistic point of view? Sources include (i) al-Būṭī’s books, Friday sermons, videos, and fatwas9 as well as other traditional and modern writings that provide a broader perspective of the fitna and (ii) research books, dissertations, and journal articles focusing the Syrian revolution. Textual and content data analysis is employed to position al-Būṭī’s argument on fitna within a wider Islamic [End Page 26] framework of the Qur’an, Sunnah, and the opinions of leading classical and contemporary scholars. This is to re-situate the issue of the fitna in its proper context within the rights and duties of both the ruler and the ruled. Further, the article showcases the fitna’s overlapping meanings via a linguistic review of a chapter named ‘the Book of al-Fitan’,10 of the five well-known collections of ḥadīth. The reason is that the vast majority of the quoted ḥadīths that speak about and warn of the eruption of the fitna are stated in that chapter. This review is warranted by the fact that post-revolution pronouncements such as ‘armed rebellion leads to the fitna’, ‘if you say so and so, you will create the fitna’, ‘if you stay at home and mind your own business, you avoid involvement in the fitna’ etc. are left without clear and accurate definition. For this research, key concepts and terms are defined and clarified. The word fitna means ‘to burn’, i.e., to melt gold or silver with fire to purify it.11 Then this signification is extended to mean “To put to the test, to afflict (in particular as a means of testing someone’s endurance); to disrupt the peace of a community; to tempt, to seduce, to allure, to infatuate.”12 Thus...

Strategy for accelerating stunting prevention through religious approach to generate qualified generation

Stunting threatens qualified generation presence and greatly affects the success of a nation's development. The government has used many approaches to reduce the stunting except religious approach whereas in Indonesia as the majority Muslim country, many Indonesians are prone to follow religious leaders rather than a government official. The study obtained a strategy for accelerating stunting prevention through a religious approach. This analytic research used a qualitative approach with case study design. The participants in this research were 62 people namely advocacy, social support, and empowerment target in stunting prevention. The result showed that community empowerment in accelerating stunting prevention has not been optimally implemented. Even social support is adequate but Islamic religious counselors did not receive adequate information about stunting, so they did not optimally convey it back to the community. The policy for accelerating stunting prevention is adequate at the central, provincial, and district levels, however, the policies on religious approaches were limited. Strategy for accelerating stunting prevention through religious approach by using appropriate communication methods and channels such as pre-wedding counseling, Islamic study assemblies, and Friday sermons. Message structure or communication material on stunting prevention should become national policy.

From Café Culture to Tweets

From Café Culture to Tweets

Development of Sharia and Legal Studies in Australia

The study of Islamic law in Australian law schools shows positive developments. From 1997 when the first course on Islamic law was taught in at Charles Darwin University in the Northern Territory, there are now up to ten Universities that provide courses in Islamic law. This is due to several reasons, namely: 1) global and national events that require new perspectives in university culture, especially law schools; 2) law schools have the responsibility to break ties and create culturally literate citizens to maintain a harmonious multicultural society; 3) economic, political, security, tourism, education and other interests with Muslim Southeast Asian countries including Indonesia; 4) the study of Islamic Law is very important for the legal profession, especially for lawyers who will practice in areas with a significant Muslim population, or the field of international trade involving Muslim countries and; 5) Disputes involving family relations, social security rights, discrimination and immigration issues also require references to Islamic law. Harmonization of Sharia and Legal Studies in learning at the law faculty is provided by, among others: 1) the study of Islamic law becomes a component in a general comparative law course where certain features of Islamic law are highlighted for comparison with other legal models; 2) a course that combines the thematics of Islamic law with other topics, such as Law and Religion courses, or courses that focus on Islamic countries or regions, such as Law and Society in Southeast Asia, Middle East Legal Institutions, and Commercial Law. from Asia; 3) components of Islamic law are integrated into some, or all, of the legal courses taught so that the Islamic perspective becomes an inclusive part of legal education within the institution and; 4) Islamic law courses stand alone as elective courses at the Faculty of Law.