Islamic Religious Community Research Articles

Ekonomi Politik dalam Pembangunan Masyarakat di Era Digital Berbasis Komunitas Religi

This research explores the relationship between economic, political and religious factors in the context of religion-based digital communities. The Islamic religious community was chosen with the consideration that it is the religion of the majority of the Indonesian population, so that both the real and virtual worlds in the context of community development are definitely dominated by followers of the Islamic religion. This research uses a virtual ethnographic approach and digital critical discourse analysis to investigate the political economic dynamics that influence the development of society in the digital era based on religion. Virtual ethnographic methods allow researchers to investigate the interactions, norms, and values that emerge in the digital space of religious communities. With technological advances, elements of political economy are becoming increasingly visible in societal activities. Critical digital discourse analysis will reveal how political economic narratives are constructed, maintained, or contested in the digital space of religious communities. This research aims to increase our understanding of how political and economic forces are interrelated and how religious values influence the growth of society in the digital era. In addition, the results are expected to help stakeholders create better policies to manage political economic dynamics in the context of faith-based communities in the modern era. Keywords: Community Development, Digital Society, Religious Community

Putovanje sa životnim iskustivima. Avanture Đule Germana u Bosni i Hercegovini 1902. godine

Gyula Germanus or Hajji Julius Abdul-Karim Germanus, Hungarian Muslim Orientalist Professor (1884-1979) was a well-known scholar and popular figure in Hungary from the turn of the century until late seventies. He was an Arabist, teacher, professor, writer, traveller, literary historian as well MP in Hungary (1958-1966) and member of many academies abroad. He converted to Islam in Delhi in 1930, and he was the first Hungarian to make a pilgrimage to Mecca (Hajj) in 1935. In this paper, I would like to describe in more detail his first major trip abroad, which took him to Bosnia and Herzegovina in the summer of 1902. The 17-year-old Germanus, a newly graduated, well-informed, educated, multilingual and already interested in Eastern culture, had a lifetime of experiences on his journey. Based partly on one of his memoirs and partly on a radio play he wrote and found in the Germanus bequest, I will outline in detail a chronicle of his days in Bosnia. First he travelled by train from Budapest to Banja Luka, where he visited the only Trappist monastery in the Balkans, and then he wrote a brief history of the Trappist order in his book. He then travelled with his companions by coach along a wild and scenic road carved into the valley of the Vrbas river towards Jajce. He noted that the Hungarian soldiers who invaded Bosnia and Herzegovina in 1878 had named the province “the land of curved mountains” for a reason. It is in Jajce that he had his greatest and most astonishing adventure, when he walked into a café in the evening, where he was greeted with great affection by the regular Bosniaks, especially after it turns out that he speaks Turkish. So he spends the evening in good company and is amply entertained. This first impression of the kindness and hospitality of the Muslim people of the East will stayed with him for the rest of his life. Jajca was followed by a journey by narrow-gauge railway to Sarajevo, the capital of Bosnia. In addition to describing the city and its sights, Germanus also reported that he had made a new and very dear friend, the intelligent Ahmed Mustafa, a shariat law student. After meeting him, they talked about the Islamic religion, the Quran, shariat and visited the bazaar. Afterwards they had dinner and Germanus invited his new friend to visit Hungary, who accompanied him to Grazová and then to Raguza. They also discovered Raguza together and said goodbye to each other. From there Germanus travelled to Cattaro, then to Cetinje in Montenegro, where he had interesting and instructive adventures, and after a long and difficult ordeal, including two days of starvation, he arrived in Fiume, where he was helped by an acquaintance of his father’s, and was able to travel home in peace. In the conclusion, I will explain that six years after Germanus’ visit, the Austro-Hungarian Empire annexed Bosnia and Herzegovina to the Empire, and tensions between the peoples of the Balkans escalated, leading to the Sarajevo assassination attempt on 28 June 1914, which soon afterwards led to the outbreak of the First World War. Germanus never forgot his first trip and the positive experiences he had here. He had sympathy for the Bosniaks and helped them in Hungary when veteran soldiers and officers stranded in Hungary after the First World War founded an Islamic religious community in 1931 under the leadership of former Military Imam Husein Hilmi Durić . Germanus, who was already a Muslim, supported them, mobilised his network of contacts for them and took on the role of secretary-general of the so-called “Gül Baba Cultural Committee”. I believe that the teenager Germanus’ personality development was greatly influenced by his trip in 1902 and the friendly, welcoming atmosphere that surrounded him.

Karadağ'daki Ortodoks Kilisesi Ile Ilgili Olarak Radikal Ateizm 1945-1960

The roots of radical atheism in Montenegro can be found at the beginning of the existence of the Yugoslav state in the interwar period. The Podgorica Assembly, which had the goal of formalising the unification of Montenegro with Serbia and other Yugoslav provinces, was held in November 1918. The Assembly proclaimed the decision to merge Montenegro with Serbia. Three members of parliament (MPs) came forward with radical atheistic requests at the Assembly, demanding that all the church’s property should be confiscated and handed over to the state. Some churches and monasteries were to be turned into public chapels for burials, and the others into schools and cultural institutions. During the interwar period, the Communist Party existed mostly illegally in Montenegro, and did not show any greater intent to impose radical atheism. During the Second World War, a strong revolutionary movement led by the Communist Party developed in Montenegro, as did also a counter-revolution. At that time the Communist Party and the partisan movement showed a strong degree of radical atheism, with elements of militant atheism, especially in the killing of a large number of church clergy (monks, priests and graduate theologians) during the war. However, the Communist Party did not implement radical atheism in the fields of ideology and the economy. It would do that only after the Second World War, when it assumed power over all spheres of social and public life. At that time, within the process of nationalisation and agrarian reform, significant material goods (buildings, land, forests and movable property) were taken away from the Orthodox Church in Montenegro. The same was done to the Catholic Church and the Islamic religious community. The process of radical atheism in an ideological sense took place parallel with this process. The intention of the Communist Party was to completely remove the church from social life, and implement atheism among the people, and practically turn them into believers of the new Marxist-Leninist ideology.

Epizode u životu Bosanske muslimanske zajednice u Mađarskoj (1920-1945)

In this study we present an important and interesting period in the history of Islam in Hungary in the 20th century, the past of the Islamic community in Budapest between the two world wars, which was mainly composed of Bosniaks. Special emphasis will be placed on the life of the community's imam, Husein Hilmi Durić , ‘Grand Mufti’ of Buda and former Military Imam, his domestic and international activities on behalf of the community, and the Hungarian supporters, friends and helpers of the Bosniaks. There is also a brief description of a few other members of the community. The Hungarian Islamic Community , founded in 1988 and still functioning as an established church in Hungary, claims as its legal predecessor the Independent Hungarian Autonomous Islamic Religious Community of Buda, named after Gül Baba, which operated de facto between 1931 and 1945. In our study, we describe in detail how Bosnian soldiers who fought valiantly in the Austro-Hungarian monarchy's army in the First World War found their way to Hungary after the war, how they found a new home, mostly in Budapest, how they started their lives again, choosing mostly Hungarian wives and quickly learning Hungarian language and customs. But soon the practice of Islam became indispensable for them, and that is why the first Islamic community in Hungary was founded in 1931. The adventurous life of the community's leader, Husein Hilmi Durić, is described in detail, along with his extensive activities in Hungary and his domestic and international contacts. Similarly, we describe the activities of influential Hungarian supporters of the community (e.g. Andor Medriczky, Gyula Germanus, István Bárczy) who selflessly helped Bosnian Muslims to practice their faith in Hungary. We look at the two major trips of the community leaders to the Middle East and India to strengthen Islam in Hungary and to raise funds for the planned mosque in Buda, which never materialised. Durić's special relationship with the Albanian King Zogu, his travels to Tirana and his programmes are also discussed in more detail. Nor can we ignore the unfortunate fact that in the 1930s and 1940s, during the Christian Nationalist Horthy era, many people did not look kindly on the activities of Bosnian Muslims living in Hungary. We then turn to the life and activities of another community leader, Mehmed Resulović, as a fencing master. We will also outline how an average Bosniak lived, what he did, how he spent his everyday life, how he dressed and how he entertained himself in Hungary in the 1930s and 1940s, far from his homeland. We also discuss, of course, how some of them became involved in Hungarian politics, as members of far-right organisations and movements, possibly because they were invited to join these circles by their former Hungarian officers and comrades in arms of First World War. Finally, we outline the life of an average Bosnian Muslim, Hasan Jamaković, who had a typical career in Hungary.

Obnova i izgradnja vjerskih objekata na području općine Kalesija u periodu od 1964. do 1966. godine

The Second World War, along with great human sacrifices and material destruction, also brought radical changes in the socio-political system in the new (AVNOJ) Yugoslavia. Immediately after the end of the Second World War, the state's attitude towards religious communities was highly suspicious. However, in addition to the need to renovate private and social infrastructure, religious communities have also launched initiatives to rehabilitate and rebuild war-torn and/or damaged religious buildings. Until the 1960s, the requests of religious communities for the renovation of their buildings were treated with suspicion by the competent state authorities, and were generally resolved unfavorably. The Communist Party, which authoritarianly controlled and directed all social flows, did not look favorably on such and similar activities of religious communities. Procedures for the restoration of religious buildings were complex and strictly controlled. In each municipality there were Religious Affairs Commissions that closely monitored the behavior of individuals, believers and clergy, as well as religious bodies and institutions in their area. For more complex issues, the municipal commissions were supervised by the district commissions for religious affairs, to whom they very often turned for their opinion and/or consent. On rare occasions, when even the district commissions did not have a secure position on an issue, they turned to the republic commissions. Therefore, it is not surprising that the procedures were often lengthy, which means that they waited for several months to resolve the submitted requests, and sometimes even a year or more. Not only the Islamic community, but also Bosniaks as a nation faced great organizational and even existential difficulties. While their positive role and nationality was recognized in the war, immediately after the end of World War II and the establishment of AVNOJ Yugoslavia, Muslims/Bosniaks were both de facto and de jure challenged as a people. There was no place for them in the official state coat of arms, which had five, instead of six torches, which symbolized the peoples of the Federal People's Republic of Yugoslavia. It was not until 1963 that the Communist Party began to revise its manipulative attitudes towards Muslims/Bosniaks, thus beginning the process of recognizing them as a separate people. Since then, they have begun to declare themselves as Muslims, with a capital letter "M". Although this act did not fully satisfy the constitutional rights of Muslims/Bosniaks, this was a big step towards their national affirmation. The central focus of this paper is the monitoring and analysis of procedures for the rehabilitation and restoration of religious buildings of the Islamic (religious) community in the municipality of Kalesija in the mid-1960s. The paper includes three requests for the construction and renovation of religious buildings. In chronological terms, the request for the renovation of the existing mosque in the village of Kalesija, which was dilapidated and unconditional for use, was first analyzed. The next request refers to the construction of a mosque in the village of Gojčin instead of the demolished old mosque with a wooden minaret. The third request to the Commission for Religious Affairs of the Municipal Assembly of Kalesija was sent by the residents of the village of Mahmutovići. The paper primarily relies on thirteen original documents deposited in the Archives of Tuzla Canton that thematize the rehabilitation, restoration and construction of religious buildings and at the same time authentically depict the current socio-political situation and citizens' rights to religion and practical application of these rights. In addition to the original documents, the paper uses relevant literature on social processes in Yugoslav society from the end of World War II to the late 1960s, with special emphasis on the position of Muslims/Bosniaks at the time of imposing collective lobotomy and denying Bosniak names and identities.

Implementasi Trilogi Penyuluh Agama Islam Secara Berimbang pada Masyarakat Muslim Daerah respen Kota Puruk Cahu

The research is motivated by the condition of the community in the Respen area of the city of Puruk Cahu on the results of the observation that the majority of residents of the Respen area are Muslim, but in realitythe understanding and practice of diversity is still low. This is evidenced of the low ability to recite and to write the Al-quran, the unfulfilled five daily prayers with strong ghiroh is supported with demographic conditions. So that, it needs a problem solving of this matter. Islamic Religious Extension is a Civil Servant (PNS) who is given the full task, responsibility and authority by the authorized official to carry out religious guidance and development education through religious language. The main duties and functions of Islamic extension agents are to become professionals in carrying out counseling tasks, in order to support the process of carrying out this counseling task, there are three functions that can be called the trilogy of Islamic extension functions, namely informative-educative functions, consultative functions and advocative functions. PAI PNS as a leading sector of the Islamic community guidance is deal with complex problems and is required to carry out a fairly heavy mandate, to work as a facilitator of Islamic da'wah so that the religious atmosphere can be expressed and actualized understanding, appreciating and practicing the values of faith and devotion in the context of social life, nation and state. This research is an applicative research with a qualitative descriptive approach that is naturely exploratory. The subjects of this study are Islamic religious extension agents and Muslim communities in the Respen area. While the object of the research is the role of the Islamic Religious Instructor and community understanding of religion. The instruments used are observation and documentation. The results of research showed that civil servant of Islamic religious extension officers played their part in increasing religious understanding of the Muslim community living in the Respen area of Puruk Cahu City.

Resepsi dan Resistensi: Respons Masyarakat terhadap Jamaah An-Nadzir sebagai Komunitas Muslim di Tengah Arus Demokratisasi di Indonesia

The fact that the reformation having been running for more than two decades is still found being influencial in Indonesia today. One of the impacts is the opening of spaces for religious expression in public sphere in the name of democratization. The experience of Jamaah An-Nadzir is an exmple in wich this study is beeing carried out. This work is intended to explore the public response to Jamaah An-Nadzir's existence as a non-maintstream Islamic religious community in the Mawang area, Gowa Regency, South Sulawesi as the product of the reformation. This study uses a qualitative descriptive research approach, with data research methods through observation, interviews and literature studies related to the object of study. Three forms of paradoxical response of society in seeing the existence of Jamaah An-Nadzir were found in this work. First, there is a response to the resistance of th representatives of religious figures who reject the reasons for Islamic reasons, while there are those who accept that they are a community that only has different understanding in Islam or khilafiyah. Second, the response of the surrounding community shows that they tend to accept the An-nadzir community and enter into land management although a few people reject the strange name of the community and show an acceptional understanding to their physical appearance. Third, the local government's persuasive response to An-Nadzir is supported by a community empowerment approach in social and economic aspects. Likewise, the flow of democratization as an external factor cannot be separated from the existence of communities, Jamaah An-Nadzir was no exception. Thus, An-nadzir's existence can be accepted today, although they still has resistance from several elements. This study suggests the need for further study of this kind of religious community which is still undocumented, so that it can be mapped geographically for the life of the nation and state in the democratization era.

Konsep New Normal Dalam Perspektif Hukum Islam

During times of great crisis like the Covid-19 pandemic today, individuals and communities consult their moral systems for support and countermeasures mechanisms. For the Islamic religious community, the ritual of worshippers makes an integral part of this causational mechanism, which strengthens their relationship with God, Almighty, who can provide the best support. However, more and more scientific evidence is supported by the WHO guidelines, urging people and governments to postpone or cancel mass meetings because it contains a risk of spreading new viruses. At first, Muslim religious scholars looked fragmented, and sometimes even confused, on how to incorporate new scientific data in religious-ethical discourse that has long been in the rituals of pilgrims one of the procedures for the funeral of Muslims.

Preserving the values of cultural negotiation through social learning: ‘Two Religion Community Life’ case study in Phattalung, Southeast Thailand

Prolonged conflict on the southern Thailand border still continues, especially in four provinces – Pattani, Yala, Narathivat, and Satun. These four provinces are the home base of the Malay-Muslim community. However, conflicts have almost never occurred in the province of Phattalung, particularly in the region called ‘Two Religion Community Life’. This is because people can find solutions to every problem using cultural negotiation. This research aims to describe the results of cultural negotiation and social learning between Muslims and Buddhists in solving daily life problems. The most important data collection techniques are in-depth interviews and observations. There are five critical informants chosen purposively: Islamic and Buddhist religious leaders, community leaders, school principals, and community members in the Tamot and Khaocan regions. The results found that there are several forms of cultural negotiation in Phattalung, including annual ritual prayers conducted together by Muslims and Buddhists, agreement on how to slaughter animals to be served during ceremonies, tradition of food bartering, and agreement on animal caring. Furthermore, social learning to preserve the results of the negotiations is carried out through the establishment of voluntary medical groups whose members consist of young men and women from the Muslim and the Buddhist community, sports and arts activities, commemorations of national holidays, and conducting annual religious rituals at the same place and time. This study also found four important aspects to strengthen the social learning in multireligious society – moderate values derived from their respective religious teachings, moderate values taught by the country, the existence of trust among citizens, and win-win solutions to the emerging problems. Contribution: This research promotes the world that there is a heterogeneous religious community in the Phattalung province, Thailand which has a building construction of tolerance and harmony of locality namely the ‘Two Religion Community Life’ by preserving the cultural negotiation values through social learning.

The Musicality of Campursari Music in the Islamic Ritual Context

This article discusses campursari’s music, which has an increasingly broad role, from profane to sacrilegious Islamic areas. Since its birth, this music serves as entertainment music. In the era of the 1990s and its peak in the 2000s, this music entered and interacted with the Islamic community. The entry of campursari music into the Islamic religious community is the embodiment of expectations and demands for environmental situations and conditions. Hopes and needs give birth to musical syncretism, which gives birth to adaptation strategies. Verstehen are appropriate methods for recognizing forms of adaptation and syncretism. The choice of the verstehen method is because this article does not merely highlight the problem of music, but also tries to understand the social actions of campursari musicians in serving the muslim community via campursari music. The choice of this approach is because musical adaptation stems from the idea that the birth of musicality has the support of a socially developed network of meanings. The benefit is to recognize the principles and rules of adaptive value and productive syncretism that occur behind music phenomena. The results of this study indicate that campursari's performance is sufficient to prove that campursari's musical musicality in the context of Islamic rituals is productive syncretism. Adaptation and syncretism are thus two methods and ways of building products, both of which must co-exist.

The Changing Fates of the Cambodian Islamic Manuscript Tradition

AbstractPredominantly Buddhist Cambodia is home to a distinctive Islamic manuscript tradition, introduced into the country by Cham settlers from Champa in present-day Vietnam, and further developed in the Khmer kingdom. Commonly written in Cham script (akhar srak) or in a combination of the latter and Arabic, it has largely fallen into disuse among the majority of Cambodian Muslims since the mid-19th century, as the community increasingly turned towards Islamic scholarship and printed books in jawi (i.e. Arabic-script-based) Malay. Among the side effects of this development was the adoption of jawi also for the Cham language, which has, however, only been employed in a modest number of manuscripts. A minority of akhar srak users and discontents of growing Malay religious and cultural influence, based mainly in central and northwestern Cambodia, have, however, kept the local Islamic manuscript tradition alive. Recognized by the Cambodian state as a distinct Islamic religious community in 1998, this group now known as the Islamic Community of Imam San, has made the physical preservation of, and engagement with, their manuscripts a central pillar of identity and community formation. The present article provides insight into the changing fates of the Islamic manuscript tradition in Cambodia as well as an overview of content, distribution and usage of Islamic manuscripts in the country.

THE LEGAL – POLITICAL POSITION OF THE ISLAMIC RELOGIOUS COMMUNITY IN THE KINGDOM OF SCS JUGOSLAVIA (1918-1935)

The position and organization of the Islamic religious community of Muslims in the newly formed Kingdom of SCS in different parts of the country were set differently. The Islamic religion in the Kingdom of Serbia during the second half of the 19th century, up to the World War I, had the status of a recognized religion, but not equal to the Orthodox one. Up to the First Balkan War, Islam had the same status in Macedonia. After the Balkan Wars (1912–1913), the Ottoman rule ceased in Macedonia, Kosovo and Sandjak. The new territories were added to the Kingdom of Serbia and Montenegro. In these areas, the Muslim population was significant in numbers, so the question of their religious and civil-legal status was raised. These questions were also entered into the content of the Peace Treaty, signed between the Kingdom of Serbia and the Ottoman State on 14th March, 1914, in Istanbul. The Constantinople Agreement envisioned establishment of an entire religious organization of Muslims in the Kingdom of Serbia. The head of Muslims for the Kingdom of Serbia was the Supreme Mufti seated in Nis, and later in Belgrade, and in each Muslim-populated district there would be a mufti, which had local religious, administrative, educational and judicial power over the Muslim population. One of the characteristic of the Muslims in Vardar Macedonia, as well as in Kosovo and Sandjak, is that the religious and sharia-judicial functions were merged in one person – the mufti. With the Decree on the organization of courts and court proceedings in the incorporated areas in old Serbia, (referring to Macedonia, Kosovo and Sandjak) from 7th June, 1914, the jurisdiction of the mufti also included marital disputes of Muslims, disputes over support, guardianship and its obligations, as well as the emancipation of young people.

THE LEGAL – POLITICAL POSITION OF THE ISLAMIC RELOGIOUS COMMUNITY IN THE KINGDOM OF SCS JUGOSLAVIA (1918-1935)

The position and organization of the Islamic religious community of Muslims in the newly formed Kingdom of SCS in different parts of the country were set differently. The Islamic religion in the Kingdom of Serbia during the second half of the 19th century, up to the World War I, had the status of a recognized religion, but not equal to the Orthodox one. Up to the First Balkan War, Islam had the same status in Macedonia. After the Balkan Wars (1912–1913), the Ottoman rule ceased in Macedonia, Kosovo and Sandjak. The new territories were added to the Kingdom of Serbia and Montenegro. In these areas, the Muslim population was significant in numbers, so the question of their religious and civil-legal status was raised. These questions were also entered into the content of the Peace Treaty, signed between the Kingdom of Serbia and the Ottoman State on 14th March, 1914, in Istanbul. The Constantinople Agreement envisioned establishment of an entire religious organization of Muslims in the Kingdom of Serbia. The head of Muslims for the Kingdom of Serbia was the Supreme Mufti seated in Nis, and later in Belgrade, and in each Muslim-populated district there would be a mufti, which had local religious, administrative, educational and judicial power over the Muslim population. One of the characteristic of the Muslims in Vardar Macedonia, as well as in Kosovo and Sandjak, is that the religious and sharia-judicial functions were merged in one person – the mufti. With the Decree on the organization of courts and court proceedings in the incorporated areas in old Serbia, (referring to Macedonia, Kosovo and Sandjak) from 7th June, 1914, the jurisdiction of the mufti also included marital disputes of Muslims, disputes over support, guardianship and its obligations, as well as the emancipation of young people.

Breaking with Austrian Consociationalism: How the Rise of Rightwing Populism and Party Competition Have Changed Austria's Islam Politics

AbstractThis paper seeks to explain Austria's Islam-related politics by first suggesting that it can be best understood in terms of neo-institutionalist path-dependency and consociationalist policy-making. This is due to the fact that Austria gave Islam full legal recognition in 1912. Important institutional patterns and policies grew out of this law in the Second Republic, whose persistence we want to examine. The Islamic Religious Community constituted itself under public law as a neo-corporatist interest group for Muslims in Austria in 1979. More recently, the government's approach toward Islam has shifted. This change can be best accounted for by party competition in which the far-right Freedom Party of Austria has sought to monopolize this issue. Consequently, this paper explores the contradictions between, on the one hand, the long-established principle of state neutrality and evenhandedness when dealing with various legally recognized religious communities and, on the other hand, discriminatory Islam-related politics.

Three Generations of Karata: The Transformation of a Daghestani Collective into a Global Islamic Religious Community

The article describes transformations of the mountain village society of Karata, in the republic of Daghestan, in Russia’s North Caucasus. In the Soviet period organized into a collective farm from a kin-group oriented Islamic community, by the post-Soviet period its Andi-language people were split among the mountain village, the capital of Daghestan Makhachkala, flatland villages on the Daghestani plain, other cities of the Russian Federation, and the near and far abroad. This analysis focuses on changes in the social, religious, and political organization of Karata in the course of the three generations, from those born in the 1940s in the mountains to those born in the 1980s–90s who grew up in cities. This change of generations is accompanied by the replacement of a Karata identity with an Islamic one—for the younger generation of Karata people, the so-called second, urban generation, the global Islamic agenda, including jihad in Syria, is closer than the village concerns of Karata people born in the 1960s and 1970s.

Measurement Moslem religion in consumer behavior

Abstract Most of the Indonesian population embraced Islam. The need and demand for products and services that meet the requirements and requirements of Islamic law are increasing. Indonesia is one of the 5 leading pioneer countries of ASEAN. The largest Muslim population is also in Indonesia. It is important for entrepreneurs, whether small, medium or large enterprises, need to understand how Muslim consumption behavior. A good understanding of Muslim consumption behavior can be a great opportunity to win the competition in the ASEAN Economic Community market. This study aims to analyze the measurement of Islamic religious community by taking into account consumption behavior. Data collection method used in this research is purposive sampling. The number of respondents in this study is 300 Muslim respondents. The results of this study of Muslim consumer behavior conclude that religion plays a very important role in making purchasing decisions from Indonesian Muslim society. The recommendation of this research is the need to create a conducive situation for Indonesian Muslim entrepreneurs in creating halal certified products and services to meet the needs of domestic and foreign markets. This form of support can be a business coaching workshop or the ease of lending capital from government or sharia financial services.

SISTEM INFORMASI GEOGRAFIS PEMETAAN MASJID DI SAMARINDA BERBASIS WEB

The mosque was built to meet the needs of the Islamic religious community in implementing the obligations of the God Almighty. The presence of mosques that spread requires a system that facilitates the provision of information regarding the location of the mosque, the capacity of the church, the activities in mosques, the existing facilities in the mosque, as well as other information about the mosque is useful for local residents as well as residents of areas outside Samarinda. This study aims to make an application to the web-based geographic information system in order to facilitate the public in obtaining information and find the location of the mosque. The data were collected by observation and gather supporting information via the internet. The programming language used is PHP, Google Maps API as a framework, and MySQL as the database. Results of the study is a mosque-based geographic information system website, which displays information on the location of the mosque and the search for the closest distance that comes with directions Keywords : Geographic Information S ystem , website, Mosque

Jogtörténeti áttekintés a muszlimok magyarországi helyzetéről


 
 
 
 Jól ismert tény, hogy a magyarságnak, Magyarországnak, a Magyar Királyságnak (Regnum Hungariae) az iszlám világgal és vallással való kapcsolata évezredes múltra nyúlik vissza. E tanulmány közzétételének aktualitást ad a különböző kultúrák, vallások együttélésének az Európai Unión belül felmerülő, jogi vonatkozásban is igen jelentős kérdése. E tanulmány megírásával a szerző a jogtörténet szempontjából kíván az iszlám magyarországi helyzetéről áttekintést adni.
 
 
 

Interfaith education: An Islamic perspective

According to a teaching of the Prophet Muhammad, “the quest for knowledge is the duty of each Muslim, male or female”, where knowledge is meant as the discovery of the real value of things and of oneself in relationship with the world in which God has placed us. This universal dimension of knowledge is in fact a wealth of wisdom of the traditional doctrine naturally linked to the cultural and spiritual heritage of every human being and every believer of every faith. It allows for the respect of internal and external differences as positive elements of the cultural and spiritual heritage of mankind. In this sense, intercultural and interfaith education plays a fundamental role and fits naturally within the Islamic religious education framework. The author of this article is Vice-President and Imam of the Islamic Religious Community in Italy (Comunita Religiosa Islamica [COREIS] Italiana), an organisation which has been providing teachers and students with training on Islam and interfaith dialogue for almost twenty years with the support of the regional and national offices of the Italian Ministry of Public Education. Referring to existing interreligious and intercultural societies such as Azerbaijan, and a number of successful initiatives and projects, several of which COREIS is involved in, he demonstrates how interfaith education can effectively contribute to preventing the diffusion of anti-Semitism, Islamophobia and radicalism.

Pemodelan Aplikasi Enterprise Resource Planning Untuk Pondok Pesantren (Pemodelan Aplikasi Proses Akademik)

<p class="MMTopic1" style="text-align: justify;"><em>Abstract</em>— Pesantren is an institution or organization that is engaged in Islamic religious education-based community education diniyah or integrated with other types of education. As a boarding school organization requires good management information systems by implementing an integrated boarding school. The information system is an Enterprise Resource Planning (ERP) system that covers all business processes in a boarding school and focused on planning and documentation of transactions. ERP is the application used by the manufacturing company in operation. There is therefore a fundamental conceptual differences between the manufacturing process with the process of education at boarding school, so as to generate the appropriate ERP and can be used by the boarding school, the system needs to be modeled. Modelling done by creating a process diagram and diagram data.</p>