Islamic Ideas Research Articles

The Use of Prophetic Communication and Religious Message as a Way to Prevent COVID-19 Outbreak in Palu City

This study discusses prophetic communication in spreading religious messages for the Coronavirus (COVID-19) outbreak prevention in Palu, Indonesia. This study is based on qualitative research with a case study approach. This study will lead to a detailed and in-depth description of the problem regarding the condition according to what happened in the field. The case study conducted in this research took place in Alkhairaat Foundation of Palu, Central Sulawesi. To support existing data, researchers also made direct observations to the Alkhairaat Foundation. Religion is not only a guide but also a source of life. The function of religion is to regulate human life such as amidst the COVID-19 outbreak through the basis of the Qur'an and hadith. Qur'an and Hadith become the basis in the formation of religious messages that are assembled by the Ulamas through their social media. Public opinion is then filled with tendencies that lead to Islamic ideas and at the same time, there are rejections of it which portray acceptance of information to have positive and negative sides. Ulamas used social media such as Facebook, WhatsApp, and online news. Ulamas also coordinate with local government to unite the perceptions on how to face the COVID-19 that also happened in Palu. Ulamas perform their roles by conveying fatwas. The strong influence of an Ulama as a figure means that every word and deed can be a hold for the people. In this case, Ulamas should remain consistent with what was conveyed. Because the conveyed fatwa is not an individual fatwa but an institutionalized fatwa

School of Anak Laut (Sea Children): Educational Philanthropy Movement in Bajo Community of Three-Coral World Center

This article provided an anlytical description of the Muhammadiyah philanthropic movement to the Bajo community in Wakatobi. There were three important points hacked in this study, namely: (1). Why did Muhammadiyah choose the domain of education for its philatropical movement in the Bajo community? (2). what was the pattern of Muhammadiyah's educational philanthropic movement in the Bajo community? (3). what was the Bajo community's response to the Muhammadiyah-based pure Islamic education philanthropy movement? Data collection was done through in-depth interviews, observation and documentation. Analyzing data used hermeneutic phenomenology approach. The results showed that the choice of moving in the realm of education by the local Muhammadiyah community was due to the essence of the education movement as a fulcrum for determining the quality of human resources, on the other hand expensive quality education services made most Bajo children to choose to go to sea rather than go to school. The choice of educational philanthrophy by Muhammadiyah was also due to the psycho-social reality of local children who were suspected of "experiencing" an inferiority complex when they interacted with the mainland children's community. The philanthropic movement pattern implemented by the local Muhammadiyah community was based on the philanthropic social movement, namely to form awareness of the local community about the urgency of education for future life continuity by relying on a belief system or religious basis. The smart work of the Muhammadiyah community combined with the positive action approach made the pure Islamic idea could be transformed into the Bajo cultural space through education and teaching in a natural humanistic manner, without causing controversy.
 Keywords: Educational Philanthrophy, Bajo Community, Educational Philanthrophy Movement

UPAYA PENALARAN ISLAM : TELAAH GAGASAN ISLAMISASI ILMU PENGETAHUAN DAN ISLAM SEBAGAI ILMU

Efforts to secularize knowledge by the West aroused intellectual fervor among Muslims. Muslims feel aggrieved by the ideology promoted by the West. In their efforts to counteract the secularization of knowledge, Muslims try to make Islam a scientific paradigm. So the idea of Islamization of science and Islam as a science was raised by Muslim scholars. The two ideas have different concepts. The Islamization of science seeks to dig from context to text, while Islam as a science departs from text to context. Despite their different methods, the two of them are an attempt to Islamic reasoning.

The Idea of European Islam. Religion, Ethics, Politics and Perpetual Modernity, written by Mohammed Hashas

The Idea of European Islam. Religion, Ethics, Politics and Perpetual Modernity, written by Mohammed Hashas

The Intellectual Tradition of Libertarian Islam and Its Relation to the Thought of the Islamic State in Iran

Liberal thought in Iran was based on contemporary political and social conditions that influenced Iranian thought. Also, this idea has benefited from some of the features of Iranian and Islamic political culture; therefore, it has been shown in a new form, called the tradition of freedom of Islam. One of the most important manifestations of this tradition can be seen in the formation of political thought after the victory of the Islamic Revolution. The main question of this research, after explaining the idea of libertarian Islam in the form of an intellectual tradition, is how this idea has been effective in shaping the constitution and the nature of the political system in contemporary Iran. The results of this study show that the main issue of liberal thought in Iran was freedom of the public and restrictions on the duties of the government. In this regard, the original "non" has been absolutism. Thus, at the same time as the formation of the constitution after the victory of the Islamic Revolution, in spite of the inability to achieve complete power and the hegemony in the field of thought, it tried to prevent the widespread extension of the functions of the political system by ormulating restrictive laws of political power.

Paths to Islamic Modernities: The Emergence of Reformist American Muslim Intellectuals and Their Dialectical Engagement with Modernity

This article examines the emergence of reformist American Muslim intellectuals [hereafter RAMIs] and their discourses that challenge the authoritarian views and practices of traditional and fundamentalist Muslims in the U.S. over the last three decades. This study illustrates how RAMIs reformulate Islamic socio-political discourses on democracy, religious freedom, and gender equality when faced with the challenges of modernity and the complexity of meeting the needs of contemporary Muslims in multicultural societies. Many of the works produced by these intellectuals demonstrate a dialectical engagement, which refers to a critical reconciliation between liberating premises of modernity and Islamic ideas for greater social justice. Relying on multiple modernities framework, interviews, and critical discourse analyses of RAMIs’ major works, I argue that their distinct approach leads to the rise of Islamic modernities in the US. This study also shows that there are at least three levels of engagements with modernity among Muslims including rejection, adaptation, and critical synthesis.

Islamization, modernization, and civiliational analysis

The paper consists of three parts. In the first one, I consider the validity of the “civilizational paradigm” in contemporary social sciences and humanities, with special emphasis on philosophy and comparative historiographical studies. In the second one, I juxtapose selected Western approaches to civilization—those of Arnold Toynbee, Fernand Braudel and Corroll Quigley—with the perspective proposed by Ibn Khaldūn, the scholar and thinker widely recognized as the father of (modern) social sciences, especially those focused on or at least related to civilizational investigations. In the third part of the article, I raise questions about the prospects of reforming and reviving civilizations which undergo a crisis or experience a twilight phase in their development. Finally, in the context of the idea of Islamization of thought and knowledge, as postulated by Abdulhamid Abusu-layma, I address the question of the relationship between civilization and religion.

The religious situation in Central Asia

Due to communist ideology religious education was not available to Soviet citizens. For a long time, Central Asian countries did not have their own religious educational institutions. After having had their independence and opening of the borders, active interaction of the Central Asian states with the outside world began: many citizens left to receive religious education in Arab countries. During the theological training of young people in foreign Islamic centers, students were imbued with religious views and values ​​alien to the mentality of their people. When they return to their homeland, they begin to promote the ideas of radical Islam. Islamists understand that such activities are prohibited and illegal, they go underground, having unconscious young people involved in the confrontation with the state. Radical religious preachers form a belief in the mass consciousness about the value of Islam as a worldview and social force that can solve all problems. However, the low level of religious literacy of the majority of Muslims, their inability to distinguish true religiosity from religious fanaticism and extremism, contribute to the spread of radical Islamism. As the number of adherents of Islamic extremism increases, their religious and ideological confrontation with the secular state may develop into a phase of armed struggle, into a terrorist underground. The article describes how administration of the republics representing the region has to balance between protecting the citizens from religious extremism and preventing the infringement of the rights and freedoms of law-abiding believers The article examines peculiarities of the religious situation in the post-Soviet countries of Central Asia, describes the legal basis for regulating religious issues,  significance of state concepts and programs. In addition, the article examines peculiarities of religious and theological education in the countries of Central Asia. The article defines the significance of secular principles and the regulation of religious issues in a secular country. Key words: religion, Central Asia, religious organizations, law, religious situation.

Implementasi Manajemen Berbasis Madrasah Dalam Peningkatan Mutu Pendidikan Di Madrasah

The purpose of this study was to explore the uniqueness of the implementation of School Based Management (MBS) in Madrasahs. Madrasah education is interesting to study because after Pesantren, Madrasah became a reference for Islamic schools, which are formal schools with modern Islamic ideas. However, Madrasahs also have various problems related to quality and quality, both input and process and output. Using data from Madrasah Ibtidaiyah Negeri (MIN) 2 Sukoharjo and Madrasah Ibtidaiyah Negeri (MIN) 4 Sukoharjo, researchers will compare how the implementation of SBM in each Madrasah. Data collection techniques using interviews, documentation and field observations. The analysis technique used in the research is phenomenology, where the researcher tries to reveal the reality and experiences experienced by the individual, to understand something that is not visible from the individual's subjective experience. Researchers will go directly to the field, describe and construct existing realities and make approaches to information sources, so that it is hoped that the data obtained will be maximized. The research subjects were the principals of Madrasah Ibtidaiyah Negeri (MIN) 2 Sukoharjo and Madrasah Ibtidaiyah Negeri (MIN) 4 Sukoharjo, while the informants in this study were Deputy Heads, Administration, Teachers, Employees, Head of the Ministry of Religion of Sukoharjo Regency, Kasi who could provide information. about SBM policies, stakeholders and parents. The results of the research on the Concept of School-Based Sharia Management (MBS) implemented in Madrasah Ibtidaiyah Negeri 2 Sukoharjo and Madrasah Ibtidaiyah Negeri (MIN) 4 Sukoharjo are good enough. Some of the components in the SBM concept can be implemented well, such as the democratic leadership of the principal, the principal has been able to carry out the roles of educators, managers, leaders, administrators, supervisors, innovators and motivators well. In addition, the active role of the community has also been It seems that this can be seen with the assistance given to MIN 2 Sukoharjo and MIN 4 Sukoharjo both material and non-material.

Islamic heritage versus orthodoxy: Figural painting, musical instruments and wine bowls at the Dutch National Museum of World Cultures

Shahab Ahmed’s What Is Islam? The Importance of Being Islamic (2016) challenges anthropologists, Islamic Studies scholars, art historians and museum practitioners to question the theological assumptions underlying conceptions of Islamic art and material culture. This article analyses three object types key to Ahmed’s analysis – Islamic figural painting, musical instruments and wine bowls – from the vantage point of the collection of the Dutch National Museum of World Cultures. Based on the author’s experience as Assistant Curator for West Asia and North Africa in 2015–2016 and on exhibition developments up until 2019, Ahmed’s framework is demonstrated as a guide for critical interpretations of exhibitions of Islamic art and material culture. This perspective lays bare a tension that contemporary museums struggle with in response to nationalist pressures to integrate Muslim citizens in Western Europe: between a diverse Islamic heritage, on the one hand, and orthodox desires to materially purify the very idea of Islam, on the other.

Islam Moderat antara Konsep dan Praksis di Indonesia

The Islamic moderation is the efforts to tend the tradition and making the equalled idea of gracious Islam. The purpose of this research is to delve the moderate Islam which becomes the deals between the right extreme group and the left extreme group. This is the solution from many horizontal conflicts which is caused by the different perception of religion nowadays. The method that used by the researcher in this study is the scientific method analysis. This analysis is the way which is using many procedures to analysing and making the valid conclusion from the document. In this implementation, the writer researches many literatures, manuscript, particularly the education journals to study which is related to this research. The result from the research finds that popularizing Islam moderate in Indonesia is the obligation. The concern Islam is not only about worship, but also caring to all Muslims, moreover for all the human being with the different background own. Regarding and caring the natural sustainability is the Islamic teaching of hablum minal alam obligaton. Created as rahmatan lil ‘alamanin thought, that is one of the Islam moderate reference, returning the real of Islam which is known as the religion of full of grace and affection. The Islam moderate or also called wasatiyyah al-islam is Islam which always indicated by harmony, impartiality, wisdom, tolerance, acceptance, respect, inclusive, non-violence, non-extremism, non-radicalism and non-terrorism. The existence of living safe, peacefulness, and welfare in this world is according to Islam. That is one of the biggest religion in the world. With the thought which is prioritizing social approach, nationality, culture and humanity

From Tradition to Modernity and Vice Versa

Mahmoud Muhammad Taha (1909–1985) was the most original Muslim modernist reformist of the twentieth century. His book The Second Message of Islam is a work that, on the one hand, reflects a deep and genuine Islamic experience and, on the other, engages boldly and creatively with the predicament and the challenges of modernity. Taha developed his idea of progressive Islam by drawing upon the spiritual fountains of tradition in order to promote the relevance and viability of the message of Islam within the modern world. And this he did with integrity; and this he paid with his life… The present article attempts to show the transactions between tradition and modernity operative in the work of Taha, based on his insightful hermeneutics of the Qur’an and the Hadith. The final aim of the article is to put forward all of Taha’s major ideas—albeit not in any kind of exhaustive manner—namely, Mecca over Medina revelations, the inversion of naskh, the concept of evolution in Islam, the intention of Revelation and the ethico-religious core of Islam, as nothing less than a desperate plea for justice.

THE CONCEPT OF ISMAIL RADJI AL-FARUQI ISLAMIC EDUCATION AS A SOLUTION IN THE MILLENNIAL ERA

Of several problems in the Millennial era, one of them is the westernization of science, including Islamic education. So it is necessary to find a solution by Islamizing science as conceptualized by Ismail Radji al-Faruqi. This research is a library research using qualitative descriptive analysis. Data was collected from various kinds of reading sources in the form of scientific articles and books and other supporting references, then ancarried content analysis was in-depthout to find solutions to educational problems in the millennial era. The results of the research show that the concept of Islamic education Ismail Radji al-Faruqi is a leading Muslim intellectual who has responded positively to the development of science and technology, but he still puts the principle of tauhid in his idea of ​​Islamization of science. Through a work plan arranged systematically with five objectives and twelve stages al-Faruqi was able to realize his program. It is important to review the concept of education to be re-realized in the current millennial era.

The Paradigm of Islamization of Knowledge According to SMN Al-Attas (From Islamization of Science to Islamic Science)

This article examines the idea of Islamization of knowledge as a variant of the issue of integration between science and Islam, to view the possibility of engendering to new science not only scientific but also religious, which is not only religious but scientific at once. With the framework of the philosophy of science, this study will bring the issue of Islamization of science more than just ideas and discourse but must forge it as a scientific paradigm, which is the paradigm of Islamization of Science. Therefore, the scientific paradigm is examined in advance, before it can be used as a perspective in reading Islamization of Science and also functionalize it in generating new knowledge. There are at least nine fundamental elements of the paradigm that must rediscover their competence with Islamic sciences, ranging from basic assumptions, values, studied issues, models, main concepts, methods of research, methods of analysis, the result of analysis or theory, and representation/ethnography. The success of this study became a large contribution to the intellectual movement that focuses on the engender of new science-based Islam or called by Islamic sciences.

Turkey’s Response to International Terrorism Eastern

The article analyzes the interconnection between the direction of Turkey's struggle against terrorism with modern Islamist and nationalist ideas of Turkey. A majority of Turkish citizens following the Hanafi school of Islam, have historically opposed the purist religious doctrine of the Salafists. The author emphasizes that neither Turkey’s secular tradition nor its predominant, moderate Islamic theology has made Turkish citizens immune to radicalization. Modern Turkish history has produced several violent Islamist organizations advocating Salafi views in line with the Islamic State’s ideology. Turkish jihadists have been found among the ranks of foreign fighters in several recent conflict zones abroad. The article proves that when the uprisings began in Syria in 2011, Turkey threw its full support behind the opposition – harboring and mobilizing dissidents, arming rebels, and allowing free passage along the Syrian-Turkish border. Jihadists began to exploit the security vacuum, including ISIL and Jabhat al-Nusra (now Hayat Tahrir al-Sham), the Syrian affiliate of al-Qaeda. The article also addresses the problems of Ankara’s indifference at the first stage towards the ISIL’s activities within and across Turkish territory. While the crossings between Turkey and ISIL territory officially were closed in 2014, smuggling through the frontier continued apace and Ankara only later started to engage ISIL militarily. The author concludes that the period of active struggle against al-Qaeda in Turkey (2003-2011) gave way after 2012 to a reduction in counterterrorism operations and now supporters of Hayat Tahrir al-Sham thank Turkey for protecting them against Syrian government forces, Russia and Iran.

“Ihyo ulumi-din” as a New Sufi Moral Idea of Islam, Shari'at Belief Doctrine, A System Based on the Hallmarks of Imam Ghazzali Doctrine

“Ihyo ulumi-din” as a New Sufi Moral Idea of Islam, Shari'at Belief Doctrine, A System Based on the Hallmarks of Imam Ghazzali Doctrine

Religion as Resistance: Negotiating authority in Italian Libya by Eileen Ryan

Reviewed by: Religion as Resistance: Negotiating authority in Italian Libya by Eileen Ryan Patrick Bernhard Religion as Resistance: Negotiating authority in Italian Libya By Eileen Ryan. New York: Oxford University Press, 2018. Eileen Ryan has written a clever book on the Italian presence in Libya. What is new is that the analytical prism of the work is religion and the broader political significance it had for imperialism all'Italiana; in previous scholarship, Islam on the one hand and Catholicism on the other played a rather subordinate role; the focus was on more traditional questions of securing military and political dominance. As Ryan shows, the linkage of religion and politics in the Libyan case makes particular sense because when Italy conquered the country in 1911, it was dominated by a religious order, the Sanusi or Sanusiyya, which ultimately functioned as a state. The military and education, for instance, were in the hands of this Sufi religious movement. Against this background, it is not surprising that in Italy Libya was seen primarily through the prism of religion. Ryan focuses on the perception of Islam and how this influenced larger processes in Italy such as nation building. In that sense, her book should be understood as a contribution to the new intellectual history. On the one hand, she argues that the interpretation of Islam was strongly dependent on the behavior of the Arabs living there. Thus, the perception was very situational and contingent and also not exclusively predetermined by a longer intellectual engagement with the "Orient," which of course can also be observed in Italy. Thus, Rome initially believed that the Sanusi were a suitable intermediary force for gaining complete control of the country. Accordingly, strong parallels were drawn between an Islamic Libya and an equally religiously determined Catholic Italy. However, the hopes initially placed in the Sanusi for collaboration soon gave way to bitter disappointment and mistrust, finally culminating in downright hostility. Religion was increasingly equated with resistance, as the title of the book says. It is also this reading that would eventually legitimize the genocidal actions taken against the Indigenous population. Between 1922 and 1931, the fascist regime deported thousands to concentration camps in the desert. In total, up to 100,000 people may have died by the time the region was "pacified." On the other hand, Ryan examines the extent to which religion and imperialism intertwined in the Italian mainland. She asks, for example, how the changing ideas of Islam shaped the identity of a nation that had only existed for 50 years by then. But the topic could also be used in very concrete ways. For the Catholic Church, imperialism opened the possibility of gaining influence over a state with which it had been at cross-purposes until the Lateran Treaty of 1929. Conversely, the ruling liberal elite recognized the benefit that Catholic support offered to the national project of imperialism, as Ryan convincingly demonstrates. However, the book also has some weaknesses. First, Ryan touches only briefly on the period between the late 1930s and 1943, when Italy effectively lost its colony. This is a pity, since during World War II we see once again a major armed liberation movement in Libya, partly directed by Sanusi in exile in Egypt. To all appearances, this cemented previously ingrained narratives such as that of Arab betrayal. This means that this period ultimately also determined the way Italians looked at Libya and its people after 1945. Second, it is regrettable that Ryan did not pay much attention to the third major religion that played a role in Libya: Judaism. After all, 30,000 Jewish people lived in the country at the time. Researchers such as Ethan B. Katz have argued for the Algerian case that since the late nineteenth century, anti-Semitism developed in a complex interplay with Islamophobia. One wonders if the same occurred in Libya as well. After all, the fascist regime became ever more anti-Semitic over the course of the 1930s, culminating during the Second World War in the persecution of Jews who were also accused of having resisted and made common cause with the British colonial power. Thus it would have been better to analyze the phenomenon...

ЭКСПЛУАТАЦИЯ НЕОФАШИСТСКИХ ИДЕЙ В РАДИКАЛЬНОМ КРЫЛЕ «НАЦИОНАЛЬНОЙ ОРГАНИЗАЦИИ РУССКИХ МУСУЛЬМАН»

The current article represents an example of neo-fascist ideas exploitation within the endeavor of the National Organization of Russian Muslims (NORM). The main members of the NORM asset and projects that this organization tried to implement within the framework of activities are presented. The ideological transformation of the NORM is presented in accordance with the author's periodization, which includes four periods: the Jemalist-Salafi period, the Opposition (Murabitunov) period, the Slavic-Islamic period and the Islam-European period. Each of these periods implies ideological and structural changes in the NORM. The periodization reflects the stages of politicization and radicalization of the NORM and its representatives. At each stage of the work of the NORM there were stable ideas that this organization tried to put into practice: the formation of a separate ethnic community (consortium) united on religious grounds within the framework of Islam and the exploitation of neo-fascist and Islamist ideas combined with political activism...

СЕВЕРОКАВКАЗСКИЙ МУСУЛЬМАНСКИЙ ФАКТОР В АСТРАХАНСКОЙ ОБЛАСТИ В КОНЦЕ XX - НАЧАЛЕ XXI ВВ.

The article is devoted to the study of the role of the North Caucasian muslim factor in the Astrakhan region in the late XX - early XXI centuries. It is concluded that the reduction in the number of traditional population groups against the background of a strong migration flow over the past two or three decades (especially from the North Caucasus) changes the ethnic situation in the region and the interethnic balance in the direction of migrants. In many ways, it was in connection with the influx of migrants from the North Caucasus to the Lower Volga region at the end of the XX century that the ideas of radical islam began to penetrate the region. Key words: Astrakhan, islam, muslims, migrants, salafism, North Caucasus, sufism

Karachay-Balkar poetry of the modern time: the problem of national artistic traditions

This article is the first to consider a diverse thematic layer of the latest Karachay-Balkarian poetry of the late XX - early XXI centuries. The study was based on an analysis of the writers of the 90-ies: Arthur Bakkuev, Luba Akhmatova, Aishat Kushcheterova, and the latest generation of poets of the XXI century: Shamil Uzdenov, Amina Gazaeva, Nauruz Bayramkulov, Diana Rakhaeva, Ismail Baytuganova. The author proves the point of view on the revival of consciousness relics of archaic forms of worldview in the artistic culture of the region, as well as the priority of established fundamental values and stereotypes in the poetic consciousness of the young generation of poets. At the same time, the influence of Islamic ideas on modern national literature is growing. This is evidenced by the nature of their poetic self-expression regarding topics and problems, which is ontological in nature. Poets actively operate with traditional archetypes and symbols (stone, water, wood), as well as religious vocabulary (Allah, fate, destiny, prayer, etc.). As a result of the study, the main trends, key aspects in the development of creative consciousness were identified, the dominants of value-orientational unity in the content and problems of the works were identified.