Understanding Of Islam Research Articles

Artikulasi Teologi Sunni di Indonesia: Sejarah, Ekspresi dan Gerakannya

Indonesia is the largest Muslim population in the world. As a country with diverse traditions and ethnicities, Islam in this equatorial state has also managed to co-exist in harmony with the local culture. This reality is allegedly the result of the Islamic understanding embraced by most Muslims in Indonesia. It is ahlu sunnah wal jamaah, or in the western tradition known as the Sunni. Throughout history, the Sunni sect was supported by a majority of Muslims. He is recognized as the ideology of various groups - both large and small - in multiple parts of the Islamic world.

Bakti Sosial dan Edukasi Masyarakat Terdampak Covid-19 di Kelurahan Pasir Kidul, Kecamatan Purwokerto Barat, Kabupaten Banyumas

The Covid-19 pandemic has had a broad impact on people worldwide, including Pasir Kidul Village, Purwokerto District, Banyumas. Community Service is conducted in two main activities: social service and community education. Social service activities are implemented by providing essential food subsidies to insufficient people affected by Covid-19, distributing masks, and spraying disinfectant liquid in the mosque area, public space, and the homes of residents of Pasir Kidul Village. Community education activities were held in four sessions with the following materials: Islamic understanding of Covid-19; Understanding of praying law in congregation during the Covid-19 pandemic; Understanding of health protocols related to the implementation of worship during the Covid-19 pandemic; and Materials regarding the burial of Covid-19 corpses. The activity results show that residents feel supported and have a good understanding of the practice of worship during the pandemic. Community service is a solution to real problems in the community who want to carry out various activities and worship activities without worrying about contracting the coronavirus.

The Influence of Dakwah Through Social Media Toward Student Understanding of Islam

In this era of technology that continues to develop, it cannot be denied that the development is also supported by developments of the realm of information and communication. Social media is an important medium in making this happen. In social media, there is various content that can be watched by all people, especially students, which brings both good and bad impacts. Apart from all that, the (Religius Proselytizing) here has an opportunity to balance the development of information technology by utilizing the social media as a means of supporting dakwah. The purpose of this study was to determine the effect of dakwah content through social media on the level of student understanding of Islam. This research method uses a quantitative descriptive approach by taking a questionnaire in data collection and then analyzing it by simple linear regression analysis to determine the effect of the independent variable on the dependent variable. The result of this study is a significance value of 0.000 which is smaller than 0.05 with a simple linear regression equation Y = 0.372 + 0.831 X. The results of the model feasibility test (F test) also show the calculated F value of 194.005 > F. From all the results obtained It was found that a conclusion can be drawn that there is an effect of dakwah content disseminated through social media toward student’s understanding of Islam, as evidenced by a significance value of 0.000 which is smaller than 0.05.

Becoming a Genuine Muslim: Kierkegaard and Muhammad Iqbal by Sevcan Ozturk

Reviewed by: Becoming a Genuine Muslim: Kierkegaard and Muhammad Iqbal by Sevcan Ozturk Ronald F. Marshall Becoming a Genuine Muslim: Kierkegaard and Muhammad Iqbal. By Sevcan Ozturk. London and New York: Routledge, 2020. ix + 145 pp. Professor Ozturk, University of Ankara, Turkey, argues in her book that the thought of Søren Kierkegaard can help Muslims become more devout. She focuses on the Pakistani poet and philosopher, Muhammad Iqbal (1877–1938), for her understanding of Islam. She argues that Iqbal, while deftly identifying "the problems of the Muslim world of his day, … does not provide his readers with a clear idea of how to become a Muslim despite the fact that it is perhaps the core of his philosophical thought" (vi). Kierkegaard can help with this because what he found to be wrong with Christianity in his day—that Christians were "merely nominal" believers (46), having transformed the faith from "a way of life into merely a teaching and a doctrine" (25)—also was Iqbal's problem. Iqbal thought the lightning of God's wrath had fallen on "the hapless Muslims" (57) because of this failure. So whatever Kierkegaard can do to help, Ozturk believes Iqbal would have gladly welcomed. Ozturk argues that Kierkegaard's solution applies in Iqbal's case because they both faced "a parallel challenge" (46). His solution also works for Iqbal because Ozturk sees them both as "conservative religious personalities" (8). Kierkegaard can help Iqbal move from a too abstract viewpoint to a more concrete one. That concrete approach emphasizes prayer and love (100, 127, 132–33) as essential ingredients in transforming Muslims into more devout followers of Allah. For Kierkegaard, however, love and prayer only transform Christians because of the passion generated by their faith [End Page 80] in the paradox of the divine incarnation (128–29). Ozturk knows that Muslims cannot accept this paradox (129), but she still thinks Kierkegaard's solution is valuable. He can still "provide the basis of a hermeneutic that can be employed to identify and articulate the distinctive features of Iqbal's development of … his view of becoming a genuine Muslim" (46). But when the paradox is taken out of Kierkegaard's understanding of Christian transformation, it falters because it no longer crushes us in order to transform us. Ozturk knows this and rejects the idea that Muslim transformation needs to "negate" the self (66, 90). But Kierkegaard, contrary to Ozturk, insists that this attack on us is needed—which is "the deadliest danger" and hits us "like a sunstroke directly on the brain" (Journals, trans. Hongs, §4:4903). "Venture unconditionally to break with everything," Kierkegaard goes on to say, "in order to get a clear idea of what Christianity is, and you will find out that you yourself will become a Christian; … even though you were not one from the outset" (Journals, §4:4934). That is because "the less a person thinks of himself … with regard to [the increase of the acknowledgement of] his guilt, the more manifest God becomes to him" (Kierkegaard, Three Discourses on Imagined Occasions, 1845, trans. Hongs, p. 29). But this bumpy ride to authenticity is not for Ozturk. Not even the majority of Christians favor it. Kierkegaard probably learned it from Martin Luther—who stressed that "many tribulations" are needed if anyone is to make it into heaven (Luther's Works 31:33). Thinking our way into heaven will not work, says Luther, because reason is "wicked, blind, and foolish" (LW 27:57). But for Ozturk, Islam "stands in greater need of a rational foundation of its ultimate principles than even the dogmas of science" (102, 138). Ozturk's study is valuable for identifying the problem of personal transformation and the need for "extra effort" in bringing it about (126, 128). Would that she had extended this transformation to the negation of the self. By not doing so, she risks turning Kierkegaard's solution into its opposite, just as he warned (Journals, §4:4490). [End Page 81] Ronald F. Marshall First Lutheran Church of West Seattle Seattle, Washington Copyright © 2022 Johns Hopkins University Press and Lutheran Quarterly, Inc.

METODE HIWAR SEBAGAI SALAH SATU CARA MENCEGAH ISLAMOPHOBIA

Islam is a perfect religion. A belief that there is no god but Allah, and Muhammad SAW is the messenger of Allah. Based on this belief, the following human must have the pillars of faith and the pillars of Islam. Currently, the understanding of Islam is far from what it should be. Most non-Muslims consider Islam a strict religion; some even say that the religion of terrorists is Islam. Ignorance about the religion of Islam makes non-Muslim communities in the West, in particular, afraid to establish communication with Muslims. Much news that corners the Islamic religion. The role of the mass media is essential in reporting. Therefore, this study discusses what Islamophobia is and how to overcome it. This research is library research. This research is expected to enlighten to reduce the existence of Islamophobia, especially in the West.

REINTERPRETASI MA'NA QITAL DENGAN PENDEKATAN MA'NA CUM MAGZA

The problem of terrorism raises concerns and unrest that never ends. Terrorism acts are still a potential threat to national security stability, so it demands the government's vigilance to prevent and overcome them. One of the factors causing the difficulty of overcoming the problem of terrorism is ideological differences and understanding of religious teachings or interpretations of qital verses that are less precise. On the other hand, differences in the method of interpreting a verse from various groups also color the pattern of people's understanding of Islam. Therefore, this article tries to reinterpret the understanding of the qital verse which has been used as a legitimacy to justify acts of terror. Of the many qital verses contained in the Qur'an, this article only focuses on the interpretation of Surah al-Baqoroh verses 190 and 191. By using the ma'na cum magza approach in interpreting and understanding these verses, it will be proven how far the theory goes. ma'na cum maghza can be an alternative interpretation methodology that leads to a relevant understanding. The theory promoted by Sahiron sets an operational step which includes linguistic analysis first, then historical analysis (historical analysis) and then develops the significance of the verse according to with the current situation.

Scope of CSR in Islamic Economics and Finance

The purpose of this paper is to explain the scope of Corporate Social Responsibility (CSR) and the Islamic understanding of what responsibility means. The paper aims to reflect on the originality of the idea in the Islamic economic tradition and analyze CSR factors special to Islamic economic institutions. An extensive analysis of existing literature is undertaken to present findings that support the idea of CSR being original in Islamic economics. Within this wide scholarly debate and research on CSR, the views of essential scholars are presented. Finally, an analysis of different drivers for a corporation's engagement in CSR is presented alongside some drivers unique to Islamic financial institutions. Findings: CSR as a research idea is an ongoing debate, especially concerning the definition and operation margins. However, this is a healthy sign showcasing flexibility facing changing community and social needs and the corporation's capabilities and interests. Furthermore, indirect CSR, such as fighting corruption and sensitivity to sharia-compliant operations, needs to be addressed more in light of CSR. The paper finds that the lack of anti-corruption measures and sharia compliance is socially irresponsible and may cost more than corporations might spend directly under CSR. The value of this research is that it shows a need for more CSR engagement from corporations as well as better understanding from the engaged public on the goals and limits of different corporations; one that stands out is Islamic banks and what people expect.

POLITICAL ISLAM/OPHOBIA IN THE KINDNESS OF ENEMIES

Although Islamophobia is an ancient phenomenon, it has come to the fore, especially after the 9/11 terrorist attacks, and Islam has been put forward as the new enemy of the West. The fear of Islam, whose existence is generally scrutinized in Western society, is not created by Western societies alone. Political Islam doctrine placed the religion based on political ambitions and advanced in line with the understanding of radical Islam and fuelled the phenomenon of Islamophobia among Muslim communities. The basis where these effects can be examined most clearly is the Muslim immigrant communities living in the West. 
 Leila Aboulela observes these damages of political Islam, reflects it in her works, and compares the 19th and 21st-century understandings of Islamophobia through two parallel stories narrated in her novel The Kindness of Enemies. She explains how political and radical Islam differentiates Islamophobia and unfolds how the Muslim immigrants were affected with vivid examples. In this context, this article aims to embody the relationship between Islamophobia and political Islam, to discuss the effects of Islamophobia in Western Muslim immigrant communities with quotations exemplifying the discussion in the novel.

IBN TAIMIYAH: PENGARUH FAHAMANNYA DALAM TRADISI PEMIKIRAN ISLAM

This paper analyzes the ideas and doctrines of Ibn Taimiyah (661-728/1263-1328), an acclaimed Muslim jurist, theologian and reformist in medieval Islam. His juristic opinion and influential kalam and classical school had substantial impact on contemporary Islamic religious outlook, as well as his ideology that deeply impacted the modern salafis movement. This study was conducted based on descriptive and analytical method, deriving its material from library sources, mainly from Ibn Taymiyah’s critical and groundbreaking works as well as from primary and secondary work on him. The finding shows that his theological works had intense and profound impact on classical and contemporary writings of Islamic theology that extensively derived from his fatwa (religious verdict) that informed dynamic understanding of Islam and its religious ideal.

KATA NAHNU SEBAGAI KATA GANTI ALLAH DALAM AL-QUR’AN (Studi Komparatif Kitab Tafsir Al-Kasysyaf dan Tafsir Al-Qur’an Al-‘Azhim)

This research is categorized as literature research. The primary sources of this research are the Tafsir Al-Qur'an Al-'Azhim and the Tafsir Al-Kasysyaf. Meanwhile, the secondary sources are all matters that related to this discussion. The composition of the verses of the Al-Qur'an is concise yet full of meanings that adding to the i'jaz uslub contained in it. One of the example is the pronoun or dhamir nahnu. The use of dhamir nahnu in the Qur'an is not only used as a plural for first-person pronoun, but is also used as a pronoun for Allah. Nahnu as a pronoun for Allah does not mean that Allah is numbered, because in Islamic understanding it explains that Allah is the oneness. The use of lafazh nahnu as a pronoun for Allah has its own purposes, such as a form of adoration or respect and as a show of His power. Based on this phenomenon, the researcher studied the lafazh nahnu as a pronoun for Allah in the Al-Qur'an by composing the Al-Qur'an Al-'Azhim tafsir book by Ibnu Katsir and the Al-Kasysyaf tafsir book by Az-Zamakhsyari. To study these verses, the writer uses jumlah ismiyyah, fi’liyyah and dhamir principles as analytical tools. The researcher focuses on verses that have lafazh nahnu as a pronoun for Allah in the Al-Qur'an. After analyzing the interpretation of these verses, it was found that the interpretation of verses with dhamir nahnu as a pronoun for Allah aims as a form of glorification or reinforcement of His power.

Islam Wasathiyah dalam Perspektif Tafsir Izwaji

Wasathiyah Islam is a moderate teaching, taking sides with the truth of Islamic teachings between liberal and conservative schools. Wasathiyah Islam has the character of respecting conservative (closed) and liberal (open) ideologies by accommodating liberal Islam, the understanding of free Islam and conservative Islam, which has the character of understanding and operating in a closed way. the Prophet, and the atsar of the companions of the Prophet. Wasathiyah Islam in aqidah includes embracing religion, belief in God, and belief in the Prophet. Wasathiyah Islam in worship includes mahdah worship and gairu mahdah worship.

THE PERSPECTIVES OF ISLAMIC SCHOLARS ON RELIGIOUS DERADICALIZATION AND SOCIAL MEDIA ROLES

Tackling religious radicalism is a challenge in Indonesia. This study aims to explore the perceptions of Islamic scholars in Yogyakarta regarding the deradicalization of religion and the role of social media in religious deradicalization. This research uses a case study method which is part of qualitative research. Researchers collected data by conducting in-depth interviews via offline or online interviews via the Zoom application. Participants consisted of 16 male and female Islamic scholars coming from various backgrounds of Islamic organizations, such as Muhammadiyah, Nahdlatul Ulama, the Indonesian Islamic Da’wah Institute, Hizbut Tahrir Indonesia, and the Qur’an Tafsir Council. The location of this research is Yogyakarta Special Region. Interview data were analyzed using thematic analysis methods. This study of religious deradicalization found four major themes, namely strengthening awareness of being Indonesian, prioritizing an inclusive approach as a soft approach in fighting radicalism, promoting a deep understanding of Islam, and utilizing social media. This research can contribute to the government, religious leaders, educational institutions, and BNPT (National Counter-Terrorism Agency) where religious deradicalization programs need to be focused on a soft approach, involving the use of social media, targeting blind spot areas such as study programs of medical, engineering, and pharmacy at universities and ensuring mosques uncontrolled by radical groups.

Al-Qur’an dan Nalar Ideologis: Integrasi Dakwah Aliran dalam Tafsir al-Furqan karya A. Hassan

Using ideology in interpretation has become a major problem since the codification of interpretation. This kind of interpretation model emphasizes the meaning leads to a certain ideology to expand the range of understanding through publications. This was done by Hassan in his work, Tafsir al-Furqan, who made it as a medium of da'wah to spread Persis's belief about Islam. This study aims to find the ideological narrative in Hassan's interpretation. This study uses a qualitative method with content analysis as a data analysis tool to achieve this goal. This study finds that Hassan's efforts to provide a normative understanding of Islam with purification efforts start from positioning the Qur'an as the main guide that eliminates all existence of previous traditions. With this argument, all forms of tradition preservation and knowledge development cannot be the basis for forming a new religious practice that is not found in the Qur'an. Muslims must fully adhere to the Qur'an as the basis of Persis ideology.

Bazı İslami Dergiler Örnekleminde Carl Gustav Jung: Nitel Bir Araştırma

Even during the first establishment of the Republic (with the expression of Balaban), "the science of spirituality (=psychology) that talks about the spiritual existence of man" has always been interesting by the writers of that period. Especially since the 1940s, in some scientific, moral, religious and literary journals published in Turkey, the views of Western psychologists such as Carl Gustav Jung, who are famous in the psychology of religion, were explained. In this research, it has been tried to analyze how C. G. Jung and his views are handled in these journals. The journals discussed in the research are as follows: "Sebilürreşad", "Muslim Voice", "Tawhid", "New Ground", "Orbit", "Academy", "Young", "Cultural World", "Monthly" and "Kur'ani Hayat”. In our research, the approach to Jung and his views in these examined journals was investigated and some results were obtained. Accordingly, Jung has a positive phenomenon accepted by the Islamic community, as some Islamic journals acknowledge that Jung is different from their peers”. All Islamic journals used Jung. Although some criticize Jung to strengthen their own claims by pointing to Jung's authority, he used Jung to "guide his target audience" because he considered it closer to Islamic understanding than his Western counterparts. Islamic journals never used Jung's concepts of "persona", "anima-animus" and "self" in their articles. But they gave a lot of place to Jung's concepts such as "religion", "God", "archetype" and "collective unconscious". Especially since they see the concept of “collective unconscious” as an Islamic value, they have embraced it more. Islamic journals acknowledge Jung as the "authority". While this "authority" is the "strengthener" of its own claims based on some Islamic journals, it is a "model" for some Islamic journals whose aspects should be taken in accordance with their worldview. It is clear that Islamic journals do not have a scientific style and purpose when using Jung. It was concluded that Islamic journals approached Jung's concepts in the form of "ethnocentric" and "circular reasoning". It has emerged that Islamic journals that act with the logic of "Take what works and leave what does not work" and those who defend Islamic psychology are similar to the logic of "take the positive side of the West that fits the Islamic perspective" to Jung and his views. Key Words: Islamic Journals, Carl Gustav Jung, Jung's Views, The Jungian Phenomenon, The Collective Unconscious, Document Analysis.

Dakwah Islamiyah Di Era Milenial

The purpose of writing is to explain the implementation of Islamic da'wah in the millennial era. The writing method is descriptive qualitative type with a literature study approach. The results of the writing show that Islamic da'wah needs to be carried out by following the developments of the times and technology in this millennial era with the aim that da'wah actors are more up to date in utilizing millennial da'wah media to provide knowledge, understanding, and understanding of Islam to da'wah targets.

Peran Guru Pendidikan Agama Islam Dalam Mengembangkan Pendidikan Multikultural

The crisis that has penetrated Indonesia now is a multidimensional crisis, starting from a crisis of morality, ethics and tolerance. The decline in moral values ​​in students has now become a challenge and warning for all parties, especially educational institutions, the role of teachers and parents. Many cases happen to young people, ranging from cases of intolerance, bullying, promiscuity and other deviant acts. Various multidimensional crises in Indonesia, whether recognized or not are part of the cultural problems one of the causes is the diversity of cultures that exist in our society. Cultural diversity should not be a cause of discrimination, injustice, suspicion and various human rights violations, but rather a force to build togetherness. The teacher has an important role in the transmission of science, information, character education, research, recreation, and cultural understanding. The thought of multicultural Islamic education in Indonesia is based on Islamic teachings as a source of thought. Multiculturality is a sunnatullah that can not be avoided in it contains important values ​​for the development of faith and social life the role of the teacher plays an important role in rectifying the understanding of Islam that deviates from the understanding of Islam which is "Rahmatan lil allamin". This study includes the study of library research using an empirical-based qualitative approach. In this study the study of literature was used in collecting data. While the data analysis technique uses content analysis by sorting the data then grouping similar data and then analyzing the contents according to the purpose of the study. The result is that it takes the role and role model of the teacher about mutual respect by acting fairly, objectively, giving feedback and reflection in learning , use polite language and not touch sensitive issues related to religious and ethnic differences. The need to emphasize multicultural values ​​in the curriculum of Islamic religious education, and integrate teaching models and methods so that learning objectives can be achieved. The development of multicultural Islamic education is felt to be able to become a means in building a more substantive, contextual, positive and constructive national civilization. It is hoped that teachers will be able to encourage students to have awareness and understanding to always uphold the values ​​of justice, democracy, humanity and pluralism in relationships.

On the Huihui Question

AbstractIn Western discourse today the charge that Islam is “not just a religion” but a comprehensive social system is leveled to cast doubt over Muslims' ability to integrate into a political community. In the People's Republic of China, this understanding of Islam has served the opposite purpose. From the perspective of the Chinese Communist Party (CCP), religion cannot be the basis for legitimate political identity. Islam, however, is not just a religion. Rather, as a “social system,” Islam constitutes a legitimate basis for national identity, and the Hui (Huihui), or Chinese Muslims, therefore constitute a minority nationality. This essay explores the origins of the CCP's understanding of Islam in the 1930s and 1940s, when the Party first formulated its policy vis-à-vis the Hui. Glasserman shows how this understanding of Islam as “not just a religion” suited the political, geopolitical, and ideological circumstances of the Yan'an period (1936–48). He also shows how this understanding was informed by contemporary Hui discourse and activism.

Learning Management of the Taklim Council in Improving Understanding of Islam in West Java Province

This study aims to determine the curriculum, program, materials, implementation of learning, professionalism asatidz, methods, media, management, financial management, obstacles, and the role of majelis taklim in increasing understanding of Islam in West Java Province. The subjects of this study were the Bandung Regency Conventional Taklim Council and the Bandung City Diniyah Al-Ikhlas Conversion Taklim Council. The method used is qualitative with data collection techniques through observation, interviews, and documentation. The results of the study show that there are differences in learning management applied in the two taklim assemblies. The Conventional Taklim Assembly of Asy-Syujaiyah Bandung Regency still uses the traditional learning system, while the Diniyah Conversion Taklim Council is the learning system for semi-formal ones

Deradicalization of former terrorists in East Java, Indonesia: the commitment to Islamic religious education

Terrorists in Indonesia arise due to the degree of subjectivity of the interpretation of Islam in religious groups. To this is added the problem of interaction with foreign cultures that have other viewpoints on the teachings of Islam. This study aims to describe the role of the Foundation Education of “Peace Circle” in conducting moderation education for former terrorists. This research uses a social definition paradigm, a qualitative approach, with a phenomenological type of research. With phenomenological analysis, the results are as follows: The presence of Peace Circle Foundation (PCF) is interpreted and felt by former convicts as a place of refuge and hope for spiritual and non-spiritual support for the future life. The insight and understanding of Islam provided are overly broad and thorough, and the skills and training are very real and functional. As a result, the subject is no longer radical and angry with the government. All subjects were happy with PCF’s presence to handle the healing and help of ex-terrorist convicts who had carried out disengagement.

Quranic Christology in Late Antiquity. ‘Isa ibn Maryam and His Divine Power (Energeia) in the Islamic Revelation

Christology and monotheism have been dogmatically linked in the long history of Islam-Christian dialogue since the beginning of the 8th century. The Qur’an, in an analytical perception of religious otherness, specifically in relation to Christianity, assumed a dual discernment: on the one hand, it adopts a sceptical position because Christians are assimilationist (2: 120, 135, 145; 5: 51), sectarian and made Jesus the son of God (4: 171; 5: 14–19, 73; 9: 30; 18: 4–5; 21: 26); on the other hand, they are commended over the Jews and ‘Isa ibn Maryam has been strengthened with the Holy Spirit by God himself (2: 59, 62, 87, 253; 3: 48; 5: 47, 73, 82, 85, 110). The importance of enforcing the consciousness of a Quranic Christology, specifically where it concerned the potential influence that Christological doctrines such as adoptionism and monoenergism had on early Islam in late antiquity, where it was based on the proto- Islamic understanding of Jesus, and where it was rooted in Patristic orthodox-unorthodox debates, fell into oblivion. How was the Quranic canonization process affected by the ongoing Christological debates of the 7th century? Could Heraclius’ monoenergism have played a concrete influence on Quranic Christology? And in which way did early Kalam debates on God’s speech and will remain linked to Quranic Christology?