True Islam Research Articles

The History of the Algerian Islamic High Council: Promoting and Preserving the “True Islam” for National Unity and Stability

In Algeria, Islam has often been used to strengthen the sense of national identity and as an instrument of self-legitimation. The Algerian state gradually bureaucratized Islam through different organisms, represented by the Ministry of Religious Affairs and other institutions, such as the Islamic High Council. This constitutional institution can be considered the core tool used by the state to defend an Islam that is near and faithful to the values of the state, always ready to face dangers coming from religious radicalism. This essay describes the council’s historical development, emphasizing the modifications made to support state laws and policies on a variety of topics that are vital to the stability of the country, including religious problems.

Konsep Islam Wasathiyah Perspektif KH. Hasyim Muzadi (Telaah Surah al-Baqarah Ayat 143)

The number of extreme cases that occur in Indonesia is a focus for the author. It is a great achievement when Indonesia is able to survive in the midst of various differences it has, both race, religion, customs, foreign cultures and so on. However, it cannot be denied that sometimes conflicts in Indonesian society often occur both horizontally and vertically. This study, wants to try to explore the elements contained in the Qur'an, related to wasathiya Islam in the perspective of an Indonesian figure KH. Hasyim Muzadi who has a very strong influence in the establishment of interfaith relations and is one of the figures who often acts as a mediator in all matters relating to religion and the state. This research can be a driving force to form Muslims who are in the middle, not extreme right or extreme left and willing to accept various differences as long as they are in the level of khilafiyah. This research uses qualitative library research methods and content analysis. The formulation of the problems in this study are 1). what is the meaning of wasathiyah Islam. 2). How95Konsep Islam Wasathiyah Perspektif KH.Hasyim Muzadi…Muhamnad Al Fikri & Qathrunnadadoes KH. Hasyim Muzadi think about religious moderation (wasathiyah Islam). 3). How is the interpretation of Al-Qur'an surah al-Baqarah verse 143 about wasathiyah Islam?Primary sources in this study are books related to the thoughts of KH. Hasyim Muzadi including true Islam, Islam from the heart and various literature on wasathiyah Islam. The results of this research are (1) The results of the study prove that in the Qur'an wasathiyah Islam is explained in Q.s.al-Baqarah: 143. Interpreters explain that wasathiyah Islam is interpreted as a middle society, the chosen people, and the best people. The middle attitude is realized through several things, such as the middle in addressing the world and the hereafter, humans who reflect justice, and are able to be role models for others. (2) According to KH. Hasyim Muzadi, Allah has made Muslims the chosen people among other people. People who are able to apply 3 forms of justice, namely justice of equity, justice of equality and justice of balance (3) Indonesia's multiculturalism is not only an advantage, but also a challenge for Indonesian society. Answering these challenges, KH. A Hasyim Muzadi explained that the element of Wasathiyah Islam is a requirement to face the challenges faced by the Indonesian people.

Pluralisme Agama dan Toleransi dalam Islamic Wordview

Understanding the differences is not something easy. To do so requires a spaciousness of heart in understanding the difference. If the difference is only due to physical factors, then it is still easy to understand. However, if the difference is related to religious beliefs and beliefs, it is certainly not easy. How should one understand that there are beliefs that he considers to be heretical or forbidden teachings and that these teachings must be tolerated because of human factors. Religion has always taught absolute truths that cannot be negotiable. Every religion teaches about that absolute truth. The truth of Islam is absolute. So are other religions. So when each religion teaches absolute truth, it is very likely that conflicts will occur due to the absolution of the teachings of their respective religions. To understand the difference, there is only one fundamental thing, namely that man was created by Allah Almighty. in diversity. Understanding differences thus does not mean putting these differences in a container and melting into one, but there are still differences, we must realize that differences are not to be eliminated but used as partners to strengthen each other. So by understanding that differences do not have to be eliminated, then we have actually worked to understand those differences and make them a strength to work together.

Muhammad Asad: Traditionalist or Modernist?

This review will consider Muhammad Asad’s approach to Islam through an assessment of his published works. The role of the Qur’an and the Sunnah in his understanding of Shari‘ah and its place in modern day life will be viewed through his translations, including that of Bukhari as well as his early work, Islam at the Crossroads. Through an analysis of such publications his position as a Traditionalist or Modernist and Reformer will be assessed. His early role in the Middle East, his disillusion with Zionism and gradual acceptance of Islam will be briefly considered before reviewing his work on the early years of Islam through his translation of Bukhari. It was at this time that he became concerned by the rigidity of earlier scholars and conceived that ijtihād was of particular relevance in modern society. He was already acquainted with the writings of Ibn Hazm and saw in them a parallel to his own thinking. He applied this learning to his translation of the Qur’an, to which traditionalists objected, leading to a delay in its publication. His use of reason, scientific knowledge and ijtihād were amongst the causes for their opposition, although the personal animosity of Abu’l A’la Maududi is likely to have played a significant part. The consequences of such thinking led Asad to seek renewal of the Ummah and, in Islam at the Crossroads, he called for a return to those values which had driven and enlivened the first generation of Muslims and to reject the ideas and concepts that had accompanied colonialism and were now embedded in Westernisation. Only through rejection of a stagnated and out-dated legalistic “Islam” could Muslims live and practice true Islam. The consequences of such a change would lead to the emergence of Islamic states where ijtihād could ensure appropriate laws were made to deal with contemporary issues with their constitution based on the Qur’an, the Sunnah and a slimmed down Shari‘ah. Sadly, this vision was to be rejected by Pakistan. So, Asad was neither a Traditionalist nor a Modernist. He was both and, perhaps, his position is best described as being in the Community of the Middle Way.

Puritanism Islam in Indonesia

Salafism is a transnational Islamic movement that has spread worldwide, including in Indonesia. Etymologically, the term ”salaf” refers to the past or what occurred in previous times (Ma’luf 1986: 346). In addition to ”salaf,” the words ”salafiah” and ”salafi” (plural: ”salafiyun”) are widely used by scholars. ”Salafiah” refers to the teachings of the pious ancestors (”salaf al saleh”), while ”salafi” refers to the followers of these teachings (al-Thalibi 2006: 8). Currently, Salafism has evolved into an Islamic school of thought that regards true Islam as being attained only through imitating the interpretations and practices of the pious predecessors (salaf al salih) (al Bouty 1998: 9). The salaf al salih is considered an exemplary model of Islam. The spread of Salafism with the aim of purifying Islamic teachings and practices is referred to as the Salafi movement. Some scholars argue that Wahhabism in Saudi Arabia is another name for Salafism, as it can be traced genealogically from the salaf al salih—Ibn Taymiyya—Muhammad ibn Abd al Wahhab—and some prominent scholars from Saudi Arabia and Yemen. This research will focus on various aspects of Salafism, including its spread, da’wah strategies, and how its beliefs are presented in a manner that is appealing and accepted by people. The study follows an interpretive paradigm and utilizes the phenomenological approach to address the research problem. The data for this study will be collected from key figures and members of the Salafi movement in Wakatobi, as well as from local clerics, government officials, and relevant documents related to the research problem. There are at least three methods for collecting the data that we use in this study.
 Keywords: Puritanism, Islam, spread, movement, Salafiyah

Social Cohesion Constrution in the Space of the Astana Gunungjati

Astana Gunungjati is a complex of cemeteries for Cirebon Sultanate kings and their descendants. The Kasepuhan Palace, Kanoman Palace, and Kacirebonan Palace are the three palaces or known as keraton that still serves as the current physical representation of the Cirebon Sultanate. Sunan Gunungjati, one of the kings, is also a Muslim evangelist or the Wali Songo, who is interred at Astana Gunungjati. One of the pilgrimage tourism attractions in Cirebon Regency is the tomb complex. Although the heritage values of the buildings and traditions are still well preserved, the social cohesion that is formed from the existence of the cemetery which has been established since the 14th century is not well documented. A component of the area’s intangible assets that must be documented for area conservation is social cohesion. The purpose of the research is to describe how the Astana Gunungjati space was built and how it contributed to social cohesiveness. The Assabiyah Concept from Ibn Khaldun is the approach method that is applied, along with the hermeneutic approach. The findings show the quality of the community such as (1) obedience to unwritten rules; (2) pride and sincerity to be a kuncen; (3) recognition of the existence of Sunan Gunungjati as King and Guardian who brings the truth of Islam. The study findings in the form of the construction of social cohesion became the material for the documentation of intangible heritage in this area.
 Keywords: cohesion-social-Assabiyah, hermeneutics, intangible-heritage

Defining and Illustrating “Extremism” Using the Largest Investigation into Islam in Prison

In the context of a damaging absence of clarity, we define “Islamist Extremism” as: the absolutely divided and antagonistic Worldview of the “Us”-true-Muslim “in-group” who must strive to live in an “Islamic” State versus “Them”-non-Muslim’ and “wrong”-Muslim “out-groups” who are stripped of their human status due to their opposition to “true Islam.” We illustrate this definition of “Extremism” - including showing how Islamist Extremism is different from Mainstream Islam - using fresh empirical data from the largest ever study of Islam and Muslims in prison. We proceed to show how this definition of “Extremism” can be used as the basis for understanding processes of radicalization and de-radicalization in and outside prison. We then extrapolate from the case of Islamist Extremism in prison to suggest a working definition of “Extremism” more generally as: any absolutely divided “Us” versus “Them” Worldview by which a “chosen” in-group strips “condemned” out-groups of their basic human qualities, properties and rights and thereby sets them up for harm.

The Struggle of the Prophet Muhammad SAW in Building the ummah of Islam: A Story of Sacrifice and Courage

Background. Based on his life journey, the prophet Muhammad has always been a hot topic of conversation among the world's intellectuals (Ondeng, 2004). Da'wah is the main pillar in the teachings of Islam, because it has woven every story of the Prophet Muhammad's life. Purpose. In the midst of this difficult situation, the prophet Muhammad and his companions did everything they could to maintain the security and safety of Muslims. The emergence of these various problems shows that the truth of Islam is challenged to provide the right solution. Method. This research uses a literature study that collects and analyzes data related to the Prophet Muhammad's struggle in building Muslims. Results. Before Islam came through the prophet Muhammad, the Arabs believed in the existence of gods through the worship of idols and these were made of stone. During his childhood, Prophet Muhammad always contemplated the lives of the Jahiliyyah people and regularly visited the cave of Hira. On the 27th of Rajab in 610 AD prophet Muhammad was sent as an apostle. The Quran is a sacred revelation delivered directly by God to Prophet Muhammad. Conclusion. So based on the description above, the author will explain the struggle of the Prophet Muhammad to free Muslims from the grasp of the hands of the infidels. So compelling is the life of the Prophet Muhammad, a story colored by divine light and unwavering glory.

Persoalan Toleransi dan Kebenaran Menjaga Agama Islam pada QS. Ali ‘Imran: 18–19

Tolerance is a solution to fostering harmonious interaction between mankind. In interfaith, tolerance is understood as respecting each other and not imposing will. The truth claims made by each religion allegedly fueled intolerant attitudes among religious people. The truth of Islam is based on QS. Ali Imran verse 19. This study is essential to forming a tolerant attitude among religious people when interacting. This research used a comparison method between Quraish Shihab and Ibn Katsir. The similarity between the two lies in terms of the presentation of the interpretation and the difference in the explanation of the interpretation, where Quraish Shihab is more detailed in his interpretation. Both interpret Islam as the sharia of the Prophet Muhammad Saw. According to both, tolerance is the understanding that everyone is free to choose, all can live what they believe, and there is no need to impose their will or opinions on others. One's freedom is inseparable from God's will; it is God who wills whom He gives power, all to walk based on His knowledge, wisdom, and justice.

پاکستان میں غیر مسلموں سے متعلق ریاستی قوانین : متقدمین اور معاصرفقہا کی آراکی روشنی میں ایک مطالعہ

This article studies state laws of Pakistan relating to non-Muslims in the light of early and contemporary jurists. In the light of the opinions of the early and late jurists, it has become clear that Islam has given all basic human rights to non-Muslims. All the basic rights are also available to them in the Pakistani constitution. After that, there is no need to pass additional laws in Parliament that they cannot convert. We believe that it is a violation of the rights of Muslims in a Muslim state as well as the rights of non-Muslims to try to deprive them of accepting Islam despite the truth of Islam in their hearts.

Application of Islamic Da'wah Functions in Cartoon Visual Media in Nussa Animation

Da'wah Islam is a communication effort aimed at influencing individuals or societies by making them aware of and convinced of the truth of Islam, as well as by making them willing to adhere to it and deepening its teachings. With the mass media (mass communication), it is hoped that they are willing to believe that Islam will guide them to the straight and true path of Allah. Dakwah can be done face-to-face or indirectly. In order to achieve the goal of da'wah, it is necessary to adapt the language and culture or customs adopted by the community. Islamic communication is a way of communicating that is Islamic in nature and that aims to convey a message or information based on the Qur'an and hadith and has the functions of information, convincing, reminding, motivating, entertainment, socializing, and being spiritual. Cartoon media is a form of graphic communication, namely an interpretive image that uses symbols to convey a message quickly and concisely. This research is carried out descriptively and qualitatively using a pragmatic approach. Research data was collected through library research. Nussa, an animated da'wah film packaged with the goal of teaching Islamic values without boring children, is one of the domestic animated films. Nussa is an animated web series that aims to help parents and children develop morality and character. Through fun stories with Muslim themes in the foundation of Islamic animation, Nussa applies Islamic communication functions so that the Islamic messages broadcast reach the audience. Stories in Nussa animation can provide information that is easily captured by children. This information becomes motivation for the audience, and besides that, it can spark discussion among the audience. Nussa's animation entertains children because the story's contents are felt to be not too heavy, but it still provides good spiritual education due to its amusing visual appearance rather than focusing solely on the message's content
 Keywords: Cartoon Media, Da'wah, Nussa Animation

Islamophobia and Terrorism in Indonesia: an Approach on Neuroscience

The stigmatization of Islam with Islamophobia in Indonesia leads to a formless war that makes <em>jihad</em> struggles under the Qur’an and Hadith with a “sacred canopy theory” approach. The interpretation of the words <em>shahid</em>, <em>jihad</em>, and <em>qital</em> turned into a holy warrior who was then suggested as terrorists. This research is based on a literature study approach using library research. This study explains the doctrine of terrorism on hatred of infidels, Westerns, freedom, and mini clothes. This makes terrorism perspectives in terms of hatred change neuroscience from the nervous system to an emotion that culminates in an increase in psychopathy so that increasing dendritic polymorphisms make it easier for synapses to choose the path of tragedy. The growth of Islamophobia (fear of Islam) is a result of <em>tahrif</em> (deviating the meaning of a word) from outsiders’ understanding, including terrorists who alter the core truth of Islam. This diversion of meaning is a way to ease the reacting and maneuvering emotions into brutal and sadistic actions. They prioritized their interpretation of <em>dyspraxia</em> (carelessness), incoordination (loss of control), <em>dysphasia</em> (loss of polite communication skills), and <em>hemianopia</em> (blindness). Unstable neuroscience strongly pushes into false consideration or bad faith in choosing to be a militant Muslim.

MAKNA PERSAHABATAN DENGAN KAUM NASRANI DALAM SURAT AL-BAQARAH AYAT 120 DAN AL-MAIDAH AYAT 82

Christians and Jews are likely similar in responding to Islam and its development. It can be seen from their unwillingness in accepting the truth of Islam which is completed by the prophet Muhammad. Their rejection do not specifically represent Christians and Jews as a whole because there are some Christians that have a good relationship with moslems. Using library research technique, main sources come from commentary and history books. The result of this research indicates that King Najasyi along with its Christian society have a close relationship with moslems. When moslems are intimidated and oppressed by infidels of Mecca, King Najasyi gladly accepts their coming and treats them well in Habasyah.

The dialogue role in improving the mental image of Muslims in non-Muslim societies.

The research has tried to contribute to find solutions to the problem of the distorted stereotyped thought about Islam and Muslims among non-Islamic ,especially the Western societies, by studying this phenomenon, which has come to be known as “Islamophobia” .This phenomenon has caused the formation of a negative perception of Islam in the majority of those societies as an extremist religion that urges violence and conveys terrorism to all the people around the world, and its followers are the most reactionary and backward societies. Consequently ,this concept has created barriers that prevented those societies from knowing the truth of Islam, and its divine essence and its humantarian nature that is rich in great values, which contribute to strengthening security ,peace and prosperity in the world. The research has concluded that there are two main reasons for the emergence of this phenomenon, one is internal; which is related to the behavioral deviation of some Muslims from the values and teachings of Islam ,which has gave a negative impression about Islam as a religion and Muslims as a nation. Moreover,it cases of civilizational backwardness, wars, and political, economic and social problems experienced by most Arab and Islamic societies. The other reason is external. It is related to the systematic campaigns that many western circles make them, led by the Orientalists, and the Christian Zionists lobbies, which have tried to describe Islam to their regimes and societies as a flood that wants to invade their countries. And that Islam is a bloody,exclusive religion. So, this wrong thought has created a state of phobia and fear of Islam in those societies. Shortly ,It requires various efforts to amend this wrong thought about Islam in those societies, the most important of which is dialogue at all its intellectual, cultural, political levels and fields through which it is possible to improve the image of Islam and Muslims and create the suitable atmosphere for the delivery of the pure message of Islam to all human societies. This contributes to alleviate the cases of hatred, aggression and racial discrimination against Muslims, especially the Islamic communities and Islamic minorities.

The Scope of Imams' Knowledge from the Intellect and Narration Viewpoint

Knowledge of religion and Sharia rulings is the one in which Imams are the most knowledgeable: knowledge of Qur'an and its exegesis, knowledge of the doctrinal and theological issues, and knowledge of the unseen, which has been granted to Imam by Divine permission. Imam is also aware of past and future events. Knowledge of the deaths and disasters is also in the scope of Imams' knowledge. Imam also knows about the knowledge of the prophets and angels and mankind's inner state. Imam is able to speak with everyone in his/her language. He knows what is happening in the heavens and the earth. He masters politics and governing methods and is the most knowledgeable person of his time since without knowing politics, it is not possible to govern. The present descriptive-analytical study aims to investigate and determine the scope of Imams' knowledge the intellect and narration viewpoint. It can be concluded the Imam is considered the most knowledgeable person of his time in all areas. He is aware of all the specific and general affairs, even the unseen. Using this extensive knowledge and with Divine permission, he attempts to explain the truth of Islam. He governs using science-based politics and leads the world of Islam in line with the Divine goals of Islam.

The Creation of the Universe Judging from the Naqli and Aqli Propositions

This study aims to determine the basis, process, interrelationship, and urgency of the creation of the universe in terms of the naqli argument. This type of research is a qualitative research with library research method , which is a series of activities related to the method of collecting library data through reading, recording and processing research data by conducting a review study of books, literatures, notes. and reports related to the problem being solved. The results of the study indicate that the basis for the creation of the universe in terms of the naqli argument is explained in the verses of the Qur'an, including QS. Al-A'raaf [7]: 54, QS. Yunus [10]: 3, QS. Hud [11]: 7, al-Hadid [57]: 4, and others. The review of the naqli arguments explains that the process of creating the universe is divided into six stages, namely the big explosion, until the creation of animals and then humans. While the review of aqli theorems in science, the beginning of the creation of the universe was put forward by the Big Bang theory , Stephen Hawking, Rasyid Ridha, Marconi, and others. There are several links between the texts and the theories that have been put forward, including the process of creating the universe which is divided into six stages, the process of creating the universe comes from something solid, the material for the formation of the universe comes from water, the material for the creation of the heavens and the earth is a kind of smoke. (dukhon) . There is a link between the process of creating the universe, reviewing the naqli (al-Qur'an) and aqli (science) propositions with the finding of compatibility with scientific evidence that answers a lot of cues from the Qur'an, so as a believer, his faith should be more and more about the existence of Allah, the truth of Islam, and the truth of the holy verses of the Qur'an.

Coping with a Qur’anic Truth Claim

Since the latter half of the twentieth century, Western philosophers of religion and scholars of religion have been fervently preoccupied with the question of religious truth claims and how to evaluate a Christian theological view of other religious traditions. This resulted in the standardization of inclusivism, exclusivism, and pluralism as distinct universal approaches to the truth claim predicament. Employing Qur’anic exegesis, hermeneutics, and the semantics of core Islamic concepts, this article offers a critique of this standardized typology as less relevant to the Muslim perspective of religious diversity. Based on an Islamic view of the relativity of human knowledge and the centrality of a revelatory epistemic premise, this typology is hardly akin to a Muslim traditional perspective. The Qur’an defines the boundaries between the Islamic truth claim, salvific exclusion, and the ethical codes for Muslims to deal with a worldly context that is ab initio diverse. This article argues that an Islamic pluralistic view, as delineated on the basis of the Qur’an, supersedes the dilemma of religious truth claims and seeks realistic ethical regulations to deal with religious otherness.

Islamic Da'wah Challenge in Marriage of Different Religions in a Contextual Interpretation Review

This paper aims to explain the opportunities and challenges of Islamic da'wah in interfaith marriages between Muslim men and Ahl al-Kitab women from the point of view of the interpretation of the Qur'an. The research is directed to explore the perspective of da'wah in answering polemics about interfaith marriages. The study method in this paper is a qualitative study with the muqaran (contextual) interpretation method. The results of this study explain that it is permissible for Muslim men to marry Ahlu Kitab women (as stated in al-Maidah: 5) as an opportunity for preaching and preaching among non-Muslims in addition to challenges. This da'wah opportunity can be seen in the existence of a patriarchal social system, where the husband has a substantial, more dominant role as the leader of the family, making it possible to convey enlightenment about Islam in a dialogical, humanistic, mauidzah hasanah and promising way to his wife so that she can know the truth of Islam, understand it to the fullest. Believe it. Meanwhile, the challenge Muslim husbands face in da'wah is the necessity of having strong faith in addition to good da'wah competence so that, on the one hand, he does not waver in his faith and his da'wah efforts also do not disturb the harmony of his relationship with his wife. The results of this study provide space for da'wah to non-Muslims through interfaith marriages for competent Muslim men.

‘Amaliyah al-Ittiṣāl al-Lugawi fī Qaṣaṣ Sūrah al-Kahfi

The Qur'an, a holy book revealed by Allah SWT, contains the rules and stories of the previous people to strengthen the truth of Islam. In these stories, there is communication between important figures of the previous people, which contains beautiful literary values so that humans easily understand them. One of them is surah al-Kahf which summarizes four important stories: Ashabul Kahf, Owner of two gardens, Musa and Khidlir, and Dzulqarnain, which contain many unusual functional sentences which show the miraculous factor of the Qur'an from a linguistic perspective. This study aimed to reveal communication (speech) acts and the influence of context on word choice and coherence on the principles of speech contained in the story in finding a model of polite speech acts and felt by the interlocutor more lightly. This research was a pragmatic study that used descriptive qualitative methods through a literature review. In order to describe this speech behavior, this study used the speech acts theory developed by Searle. The analysis showed that various speech acts were performed, namely assertive, directive, commissive, expressive, and declarative, with a specific form of expression or language.

IMPLEMENTASI DA’WAH BI AL LISAN DAN DA’WAH BI AL HAL (Studi Pengembangan majelis ta’lim Asy Syarifah Desa Tambung Kec. Pademawu Kab. Pamekasan)

The essence of Islamic da'wah is an invitation or call in the way of Allah subhanahu wa ta'ala (SWT), for goodness and truth in accordance with the teachings of the Qur'an. This study aims to determine the implementation of da'wah bi al lisan and bi al hal in the Asy Syarifah ta'lim assembly in Tambung Village, Kec. pademawu. Benefits Theoretically is expected to be a benchmark for the development of science, especially in the field of Islamic religious broadcasting. In fact, it is hoped that the congregation will be able to apply all forms of practice both theoretically and practically in everyday life. The da'wah method is a method used by da'i to convey messages, information, knowledge to themselves and others. This means that the message of da'wah is conveyed and implemented in the real life of the congregation. This research uses a qualitative descriptive research type. The main data source for the management and members of the Asy Syarifah ta'lim assembly. Data collection techniques are interviews, observation, and documentation. This qualitative research uses inductive data analysis techniques, builds on certain facts, then analyzes and finally finds a general solution to the problem. After analyzing the data, it was found that the method used by the preacher was (manhaj) iqtibas, which is a process carried out to draw a conclusion (istidlal) to understand and interpret the true nature of da'wah. Da'wah/represents the essence of da'wah, True Islam, Experimental Islam, Historical Islam, or Islam that is lived by experience in society. In the implementation process, the da'wah method carried out by the da'i at the ta'lim assembly consists of three stages, namely: Ta'rif (transference), namely the da'wah stage which aims to bring knowledge and knowledge. change. Ignorance becomes an Islamic view, Takwin (coaching), which is the stage where a person begins to pay more attention to objects with the aim of conveying a state of mind (fikroh) that Islam is starting to give the subject of da'wah an opportunity to do charity and tanfidz (charity), namely steps that provide a point press on an outcome given by Allah SWT the reward for giving impetus to work and where the subject of da'wah was previously transformed into the subject of da'wah.