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The Role of Muslim Families in Da’wa in Western Communities - A Religious and Sociological Study. This research discusses the role of Muslim families in Da’wa within Western societies. The research was initiated from a religious and social point of view with a specific descriptive analytical methodology. The Muslim individual is a positive and influential figure wherever they stay or travel, and when families engage individuals in their activities, positivity and constructive influence in both the individual and society levels increase. The most significant constructive role played by Muslim families and their members in the West is self-education, family resilience, peaceful coexistence with locals, and calling them to Islam through their good deeds before their convincing words, and demonstrating patience in the face of difficulties with dedication and sincerity. We delve into this positive Da’wa role of Muslim families in Western society in three main sections: In the first section, we discuss self-education, family preparation, and the reinforcement of Islamic values, followed by understanding and peaceful coexistence with Westerners. In the second section, we elaborate on the role of Muslim families in calling for Islam, highlighting its the importance and obligation for individuals and families, as well as the prerequisites and methods of Da’wa in the West. In the final section, we examine the major external obstacles to Da’wa, such as legal hurdles, Islamophobia, media misrepresentation of Islam and Muslims, and distorted views of Islam, along with social barriers. We then present strategies for overcoming these challenges and addressing them. We hope to present a modest action plan for Muslim families in the West in their constructive Da’wa role, aiming to build bridges of peace and religious coexistence between Islam and Western societies.

This article discusses the publication history and different functions of the first complete translation of the Qur'an into the Danish language. First introduced in 1960 but published in its final form in 1967, Abdus Salam (Svend Åge) Madsen's (1928–2007) translation is also the first Scandinavian translation of the Qur'an with an explicit commitment to the Qur'anic truth claims and message. Embedded in the institutional and doctrinal framework of the Ahmadiyya Muslim Jama'at (AMJ), Madsen intended this translation to be instrumental to the Islamic, and in particular the Ahmadi, missionary program in Europe, in which converts such as himself had taken on important roles from the 1930s onwards. Madsen took inspiration from a number of sources, but he also exercised individual interpretative agency both in the inscribed interpretation in the translated text and in the discursive interpretation in his commentary, and his translation has been of major significance in the history of Scandinavian translations embedded in the AMJ, as well as the Scandinavian history of Qur'an translation in general. [ABSTRACT FROM AUTHOR]

Beginning especially in the early twentieth century, Qur'an translation emerged as a major facet of modern Islamic daʿwa ('"inviting" to Islam', or 'Islamic mission'). With the increasing availability of new translations and commentaries as the century progressed, Muslim leaders often found themselves asked for, or simply offering, recommendations about which Qur'an translations were most suitable for different purposes. This article examines the case of one such recommendation: Sayyid Abū'l-Ḥasan ʿAlī Nadwī's endorsement of ʿAbd al-Mājid Daryābādī's early twentieth-century English translation-commentary, Tafsir-ul-Quran. In so doing, it sheds lights on Qur'an translation in relation to modern daʿwa and, more precisely, on how a thinker's 'daʿwalogy' (Islamic missionary theology) might influence his or her translation and commentary preferences. Through a historical contextualisation of Daryābādī and Nadwī, along with close readings of the former's English Qur'an translation-commentary and the latter's endorsement, the article argues that Nadwī's endorsement of Daryābādī not only provides a useful window into Nadwī's – and by extension, Daryābādī's – daʿwalogy, but also that Nadwī's daʿwalogy helps to explain why he endorsed Daryābādī's translation-commentary in the first place. In studying this case, the article illustrates significant linkages between daʿwa, Qur'an translation, networks of Muslim thinkers, and rising inter-religious competition in the late-colonial period and beyond. [ABSTRACT FROM AUTHOR]

The article focuses on the historical connection between daʿwa (the call to Islam) and Qur'an translation in the early twentieth century, particularly highlighting the contributions of Muhammad Ali and the Ahmadiyya movement in British India. Muhammad Ali's 1917 English translation of the Qur'an aimed to present Islam as a universal religion and was part of a broader effort to engage non-Muslims through accessible translations. The article discusses how this movement influenced other Muslim communities, including Sunni and Shi'i, and led to a proliferation of translations into various languages, which were often used as tools for missionary work. It also examines the tensions between traditional interpretations and modernist approaches in translation practices, reflecting ongoing debates within the Muslim community regarding the role of language and interpretation in spreading Islamic teachings. [Extracted from the article]

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The Islamic community experienced a crisis at the beginning of the 20th century. The condition of women at that time was very concerning. Women were regarded as Konco Wingking (a term referring to those responsible for household chores), a position that had evolved into an ingrained cultural ideology contributing to women's ignorance and backwardness. This issue was of great importance to Nyai Ahmad Dahlan and her husband, prompting them to initiate the establishment of an internaat (boarding school) to support Indonesian girls. This study examines the history of the Sopo Tresno and Aisyiyah da'wah movements. It is a literature-based research drawing primary sources from books, conference proceedings, and scholarly works. The approach used is descriptive-analytical, with data validity tested using measures of transferability and reliability. The analysis method employed is inductive. The results will establish the foundation of Aisyiyah's da'wah from Sopo Tresno (1914) to Aisyiyah in 2010 from the perspective of aqidah.

The accelerated pace of technological advancement has facilitated the acquisition of information by a multitude of entities. Furthermore, it has altered the behavioural patterns of individuals, enabling the modern person to exercise greater autonomy in determining their own behavioural choices. This development necessitates that da'wah activists adopt innovative approaches to the dissemination of religious teachings. It is not within the power of religious leaders to impose their teachings on society. One such method is the utilisation of marketing concepts in the process of socialising religious teachings, which is commonly referred to as religious marketing. This study was conducted using the library research method with the objective of investigating the potential applications of marketing concepts in the context of da'wah activities. In practice, the marketing mix concept, as applied in commercial marketing activities, can be applied to activities aimed at socialising religious teachings. However, it is important to note that there are several key differences that must be taken into account when implementing the religious marketing concept in the context of promotional activities for religious teachings. One area in which the religious marketing concept is particularly prevalent is in the promotion of zakat funds. It is crucial for zakat fund management institutions to comprehend the tenets of religious marketing, as they must devise innovative strategies to attract donors and encourage them to entrust their zakat funds to these institutions.

Within the context of Islamic revival and the influx of overseas workers, the number of Christian converts to Islam in the Philippines, called 'Balik-Islam', has increased since the 1970s. This study focuses on Balik-Islam individuals' everyday religious practices and explores Muslim–Christian relations in the southern Philippines. Based on ethnographic fieldwork, it reveals that Balik-Islam people viewed conversion from Christianity not as a detached experience but as a continuous experience in the 'dalan' (pathway) of seeking a true religion, and they continued to engage in a daily exchange of information with other religions. This perception was formed by observing the interaction between leaders and participants in daʿwa (missionary activities) seminars held by the Balik-Islam organization. This article posits that religious practices and the sense of belonging to Islam or Christianity have fluctuated among Balik-Islam people because they have faced difficulties in practising Islam due to various factors, including adaptation to different life habits and relations with Christian family members. Thus, the conversion experience in Balik-Islam is a continuous but winding path. It embodies alternative interreligious relations that are distinct from ecumenical coexistence, which sees religious boundaries as evident, or coexistence through hybrid and creative rituals. [ABSTRACT FROM AUTHOR]

Copyright of Anaquel de Estudios Árabes is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studia Islamika is the property of Center for the Study of Islam & Society of UIN Jakarta and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

El presente artículo analiza el proceso de surgimiento de una comunidad musulmana de origen tzotzil, localizada en Los Altos de Chiapas, región que se ubica en el sureste de México. Su desarrollo está atravesado por un largo proceso de conversión religiosa, que no ha estado exento de violencia, marginación y desplazamiento social y que tiene como antecedente una primera conversión de origen protestante. Se presenta un acercamiento etnográfico e histórico de las distintas fases de este proceso, identificando las formas de fragmentación y creación de nuevas comunidades y mezquitas. Para la investigación se desarrolló trabajo de entrevistas, recopilación de fuentes testimoniales, registro fotográfico, etnografía y uso de fuentes documentales.

The role of Islamic movements (ormas) as da’wa institutions contributes significantly to efforts to build a civil society. As observed in Maos Lor Village, Cilacap, Central Java, there are five types of Islamic movements conducting da’wa activities side by side, including Nahdlatul Ulama (NU), Muhammadiyah, Lembaga Dakwah Islam Indonesia (LDII), Jamaah Muslimin (Hizbullah), and Salafi. The aim of this research is to understand and analyze the socio-historical dialectics institutionally among these Islamic movements, the types of da’wa activities, and their impact on the social construction of society in creating religious moderation. This paper is a qualitative study employing field research with social construction theory as the analytical tool, particularly focusing on three stages of social construction: externalization, objectivation, and internalization. The findings reveal that in the stages of externalization and objectivation, each organization experiences periodic dynamics in its history, characterized by ideological and attitudinal friction. This is marked by the initial construction dynamics where only two Islamic movements, NU and Muhammadiyah, with traditionalist and modernist ideologies, were present. Subsequent turmoil occurred with the emergence of other Islamic movements from the 1970s to the 1990s, namely the Jamaah Muslimin (Hizbullah), LDII, and Salafi groups. Until the 2000s, there were religious attitude frictions such as mosque disputes, and congregation shifts from one organization to another. However, once a moderate stance emerged, marked by the internalization stage involving da’wa activities of each organization along with openness and tolerance, it demonstrated that even in small rural communities, religious moderation could be experienced and exemplified in nation-building efforts. Abstrak: Peran organisasi masyarakat (ormas) Islam sebagai lembaga dakwah dalam upaya membangun masyarakat madani memiliki sumbangsih yang penting. Sebagaimana yang terdapat di Desa Maos Lor, Cilacap, Jawa Tengah terdapat lima macam organisasi masa (ormas) Islam yang melakukan aktivitas dakwah secara berdampingan, diantaranya yaitu, Nahdlatul Ulama (NU), Muhammadiyah, Lembaga Dakwah Islam Indonesia (LDII), Jamaah Muslimin (Hizbullah), dan Salafi. Tujuan penelitian ini adalah untuk mengetahui dan menganalisis dialektika sosio-historis secara institusional ormas Islam tersebut, jenis kegiatan dakwah, serta dampaknya terhadap konstruksi sosial masyarakat dalam menciptakan moderasi beragama. Tulisan ini merupakan penelitian kualitatif berjenis studi lapangan dengan teori konstruksi sosial sebagai alat analisis, khususnya tigatahapan dialektika konstruksi sosial yaitu eksternalisasi, objektivikasi dan internalisasi. Hasilnya, dalam tahap eksternalisasi dan objektivikasi, masing-masing ormas memiliki dinamika secara periodik dalam sejarahnya berupa gesekan ideologi dan sikap. Hal ini ditandai dengan dinamika yang terjadi pada konstruksi awal yang hanya terdapat dua ormas Islam NU dan Muhammadiyah dengan ideologi tradisionalis dan modernis. Gejolak selanjutnya terjadi seiring munculnya ormas Islam lain mulai tahun 1970-an sampai tahun 1990-an, yaitu kelompok Jamaah Muslimin (Hizbulah), LDII, dan Salafi. Hingga tahun 2000-an, terjadi gesekan sikap dalam beragama seperti perebutan masjid sampai dengan perpindahan jemaah dari satu ormas ke yang lainnya. Namun, saat sudah muncul sikap moderat yang ditandai dengan tahap internalisasi berupa aktivitas dakwah masing-masing ormas serta keterbukaan dan toleransi. Hal ini membuktikan bahwa dalam ranah masyarakat kecil di pedesaan sekalipun, moderasi beragama dapat dirasakan sekaligus dijadikan percontohan dalam berbangsa dan bernegara.

Urban youth's growing piety and social media's expansion are intertwined, as shown by the resurgence of influential relocated people. Modern youngsters are disinterested in religious theology and prefer digital preachers who can answer their inquiries quickly. This has changed youth religion, which the media business has exacerbated. Thus, some renowned da'i, notably in Indonesia, use the internet to spread da'wah. Hanan Attaki, a famous preacher, often addresses youth issues on social media. Mental health, loneliness, future fear, and sin remorse are common concerns. This study aims to analyze piety and commercialization of da’wah which is Hanan Attaki’s case in kajian towards young urban Muslims in Indonesia. This research uses a qualitative case study method and literature review as an additional reference. Data collection using interview and documentation techniques such as journal articles, books, and information from the internet as secondary resources. The result of this study the success in commercializing Ustadz Hanan Attaki's influence preaching can be categorized as first, branding suitable for young people's da'i, second, specialization, such as his being an expertise in da’wa from his education journey, and third, building social contacts, which is a process where media and technology can penetrate geography such as social media or internet.

Copyright of Runa: Archivo para las Ciencias del Hombre is the property of Runa: Archivo para las Ciencias del Hombre and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article examines the evolution of Islamic elements in twentieth-century Indonesian literature. The study employs historical analysis and methods to assess the continuity and change in the expression of Islamic themes in literary works. By examining the verses in literary works and the criticism that surrounds them, the article shows that Islamic literature has transformed significantly over the last decade. The article argues that literary criticism among Muslim writers goes beyond literary critique to encompass an assessment of political ideology. Literary works are viewed as a means to address issues such as communist ideology, as well as a medium of da’wah by Muslim writers or poets. As such, the study finds that both Islamic melodramatic and Islamic romance literature has ideological impulses. Overall, the article highlights the importance of examining the intersection of literature and politics, particularly in the context of Islamic literature in Indonesia. By tracing the evolution of Islamic elements in literary works, the study provides valuable insights into the cultural and political history of Indonesia.

Salafi is a transnational Islamic movement. In Indonesia, the spread of Salafism is influenced by graduates from the Middle East. As a conservative movement, the Salafi community in Jakarta has been different from its early days. Today they are a movement that enjoys modernity and negotiates its ideology. This research aims to investigate and analyze the occurrence of glocalization on the global ideology of the Salafi movement with local aspects in Jakarta, and to what extent this glocalization influences the transformation of their dakwah media to localize their ideology for acceptance on a local scale. This research uses the theory of glocalization through media by Jan Servaes and Rico Lie. The first concept of glocalization through media theory explains it from a transformationalist perspective. Second, this theory explains hybridization in glocalization. Third, it explains globalization, localization, and cultural identity. The three concepts in this theory become a reference in research related to the Salafi da'wah movement in Jakarta. The results of the discussion and analysis of the glocalization media of the Salafi da'wah movement in Jakarta show that in responding to globalization, the Salafi community at the Nurul Iman Blok M Square Mosque is transformationalist. They hybridize their global ideology by negotiating the Pancasila ideology which is a local ideology so that the process of glocalization of da'wah can be accepted by the local community. Through the media, one of their preachers also hybridizes ideology with a display that represents local symbols by wearing a black skullcap or national cap that is identical to the Indonesian cultural cap. Salafi communities in Jakarta also hybridize their fundamental ideology with media products as global or Western products in the context of media glocalization. [ABSTRACT FROM AUTHOR]

Preachers are people who deliver Islamic message or speech to the communities around them. This is because the agenda of preaching has been inherent in a Muslim and preaching is also one of the duties of the previous prophets. In Malaysia, the participation of non-Malay preachers such as Indian and Chinese preachers in delivering preaching is constantly growing from time to time. Furthermore, the involvement of Indian Muslims in the arena of preaching still receives less attention in academic studies, although it is undeniable that they also play a role in developing da'wah in Malaysia. It can be seen, most academic studies focus more on aspects of converts such as the welfare of converts, the management of converts to the Indian community and others. Therefore, the objective of this study is to explore the true story of four Indian preachers in the context of their experiences before embracing Islam and their involvement in preaching. The methodology of this study is qualitative and involves the collection of data in the field. The results of the study found that their strength as Indian Muslim preachers was influenced by three elements, (i) their life and experience before embracing Islam, (ii) their exposure in the diversity of knowledge and, (iii) the external support that makes them have their own approach and principles in delivering da'wah. [ABSTRACT FROM AUTHOR]

This article provides the first academic analysis of the popular Pakistani Islamic scholar and Urdu-speaking preacher Maulana Tariq Jamil. Drawing on years of ethnographic study of the Tablighi Jama'at, the revivalist movement to which Jamil belongs, as well as content analysis of dozens of his recorded lectures, the article presents a detailed biography of the Maulana in five stages. These comprise: (a) his upbringing and early life (1953–1972); (b) his conversion to the Tablighi Jama'at and studies at the Raiwind international headquarters (1972–1980); (c) his meteoric rise to fame and ascendancy up the movement's leadership ranks (1980–1997); (d) his development into a national celebrity (1997–2016); and (e) major causes of controversy and criticism (2014–present). Tracing his narrative register within the historical archetypes of the quṣṣāṣ (storytellers) and wuʿʿāẓ (popular preachers), the paper identifies core tenets of the Maulana's revivalist discourse, key milestones in his life—such as the high-profile conversion to the Tablighi Jama'at of Pakistani popstar Junaid Jamshed—and subtle changes in his approach over the years. The article deploys the classical sociological framework of structure-agency to explore how Maulana Tariq Jamil's increasing exercise of agency in preaching Islam has unsettled structural expectations within traditionalist ʿulamāʾ (religious scholar) circles as well as the Tablighi leadership. It situates his emergence within a broader trend of Islamic media-based personalities who embrace contemporary technological tools to reach new audiences and respond to the challenges of postcolonial modernity. [ABSTRACT FROM AUTHOR]

Islamic da'wa's performance is highly influenced by the techniques and tactics used in conjunction with the preaching object. 'Aisyiyah applies a Qoryah Thayyibah group-based da’wa model that is expected to become the Brand Community Value. Each Regional Leader must enforce this program with a minimum of three supported villages. The purpose of Qoryah Thayyibah, in general, is to establish an advanced and dignified Islamic society. This study aimed to identify the implementation of the Qoryah Thayyibah program and the obstacles faced by 'Aisyiyah Ponorogo. The qualitative literary approach was used in this analysis. Accordingly, the data collection was through documentation (identification of documents), observation, and interviews. The inductive reasoning was also used in the analysis to see how the Qoryah Thayyibah program is implemented, and the conclusion was taken from the general statement to a particular statement. The primary sources were the results of interviews with the management of 'Aisyiyah Ponorogo, interviews with Qoryah Thayyibah PW East Java and PDA Ponorogo, the results of Tanwir relevant to Qoryah Thayyibah and supported by other sources, such as articles, documents or writings on the official PDA website of ‘Aisyiyah Ponorogo. 'Aisyiyah Ponorogo has successfully applied the Qoryah Thayyibah in five of the eight intended fields. They faced obstacles in several fields, including spirituality, education, economics, and health.

This article aims to find out the national da'wah carried out by A.R. Baswedan. This research uses a character study approach with a literature study method. The results showed that the national da'wah carried out by A.R. Baswedan broadly fits the indicators of the national mission. The indicators of national preaching carried out by A.R. Baswedan can be seen from the aspects used in da'wah, namely; based on Pancasila, UUD 1945, Bhineka Tunggal Ika, and adherence to the Unitary State of the Republic of Indonesia. In addition, da'wah also accommodates differences in background, gender, ethnicity and class. This paper suggests the need for inclusive preaching carried out massively by preachers throughout the archipelago, so that the cultivation of a strong ideology, especially related to the preaching of rahmatan lil 'alaimin and soothing the Indonesian nation and not clashing with political interests.

The article examines the process of change that Islamic political and legal thought have gone through in response to the relationship of Muslim countries to nonMuslim nations in modern times. It discusses the tools and arguments used by Muslim scholars to adapt Islam to the international law and to the new form of intemationaa relations in the field of War and Peace - an area known in Islamic law as the field of siyar and in modern times as siyasa shar'iyya. I am focusing in this paper on the Islamic scholars and sages of three generations from the late 19th century and on, who sought to bridge the Sharia and modern reality embodied by Muslim countries who joined the UN Charter and committed themselves to resolve territorial conflicts in peaceful means. [ABSTRACT FROM AUTHOR]

Religious communities use the internet as a spiritual network to seek spiritual goals, and they interpret it through narratives shared through online spaces. This emphasizes the need for freedom and spiritual experiences so that they can share with others. So, people often associate their participation in online religion with a level of spirituality and confirmation of religious identity. Online religion seeks to adapt religion to form a network of spiritual interactions. This study discusses the use of the Internet by Majlis Tafsir Al-Qur’an (MTA) on the website www.mta.or.id in communicating ideology to the congregation. This research data collection uses the method of observation and documentation. The results of this study indicate that the use of digital technology by MTA is to promote ideology. MTA announces content regarding manhaj, terrorism, politics, the spirit of friendship / ukhuwah between members, and cooperation between scholars and the government.

Wali comes from Wala or Waliya which means close, has a role in continuing the prophetic mission. In the Quran, this term is used to mean a relative, friend or protector. In carrying out the role of continuing the mission of prophecy, the saints who are more familiarly called Walisongo always invite Islam and Ahl al-Sunnah Wa al-Jama'ah, the da'wa used by Walisongo in realizing its mission is the application of the methods developed by Sunni Sufis in imparting teachings. However, the methods of preaching that are carried out by the saints are different, the values ​​of pluralism as practiced by Sunan Kudus are very different from other saints, where Sunan Kudus used methods by utilizing traditional symbols and beliefs of the local community, evidence of Da'wa methods are still visible today, namely the shape and style of the building of the al-Aqsa mosque, minarets, gates, and showers (ablution places) which are actually symbols of the eight Buddhist paths, each of which is given a statue of the head of Kebo Gumarang as a permanent Buddhist teaching. preserved as part of cultural assimilation.

In the current era of digital information and communication technology, the Pesantren Tebuireng utilizes social media as a means of spreading da'wah. The purpose of this research is to find out the use of digital media for Pesantren Tebuireng. This research was conducted at the Tebuireng Islamic Boarding School with a qualitative research method interviewing several managers of the Tebuireng Islamic social media account, besides analyzing the content using a text analysis method to find out the messages and meanings conveyed in the preaching. The use of digital media for Pesantren Tebuireng gives several things to the community, namely: 1) spreading reliable information and making people aware of the importance of tabayyun 2) spreading moderate and trusted propaganda 3) inviting people to use digital media to preach. Di era teknologi informasi dan komunikasi digital saat ini, Pesantren Tebuireng memanfaatkan media sosial sebagai sarana menyebarkan dakwah. Tujuan dalam penelitian ini yaitu untuk mengetahui pemanfaatan media digital bagi Pesantren Tebuireng. Selain itu, penelitian ini memberikan referensi bagi pesantren atau lembaga pendidikan yang lain untuk memanfaatkan teknologi digital dengan sebaik-baiknya dan mulai menyuarakan dakwah Islam secara lebih luas dan menyebar manfaatnya dengan memakai sudut pandang positif terhadap kehadiran teknologi digital. Penelitian ini dilakukan dengan metode penelitian kualitatif yang mewawancarai beberapa pengelola akun media sosial Pesantren Tebuireng, selain itu juga menganalisa konten menggunakan metode analisis teks mengetahui pesan-pesan dan makna yang disampaikan dalam dakwah tersebut. Adapun pemanfaatan media digital bagi Pesantren Tebuireng memberikan beberapa hal terhadap masyarakat, yaitu: 1) menyebarkan informasi terpercaya dan menyadarkan masyarakat tentang pentingnya tabayyun 2) menyebarkan dakwah yang moderat dan terpercaya 3) mengajak masyarakat memanfaatkan media digital untuk berdakwah.

The rise of religious conservatism following the 1998 reformasi has altered the face of Indonesian Islam, which has historically been regarded as peaceful and inclusive, which is why the Indonesian government has advocated for moderate Islam on a regional, national and even a global scale. Using West Java as a case study, this article presents the 2019 ‘English for Ulama’ (EFU) initiative, which intends to train ulama in West Java about the concept of moderate Islam before sending them to the United Kingdom to promote moderate Islamic discourse in a global setting. This study demonstrates that the EFU programme is a strategic project that not only benefits West Javanese ulama regionally, where they may develop networks with other Muslims on a worldwide scale, but also benefits from the national development of moderate Islamic discourse. On a global scale, this programme is one of the best examples of moderate Islamic discourse diplomacy as the nature of Indonesian Islam. Furthermore, supporting moderate Islam on a worldwide scale is likely to influence Western society’s view of Islamophobia. Contribution: Although the EFU programme is a local government initiative, it has contributed to the promotion of moderate Islam at the world level and is framed as global diplomacy.

This research examines the the impact of modernity that has been reshaping Muslims’ lives in Muslim societies. It particularly examines various impact of modernity such as colonialism, secularism, liberalism, and Westernisation that led Islamists to worry about the decreasing role that Islam was playing in society and in the state. Their worry about the absence of Islam in the public sphere led the Islamists to become the front line da’wa group, intensively countering the impact of modernisation in the Islamic world. This research is examined through qualitative approach combining observation and review texts. Reviewing the relevant texts and observation to the contemporary da’wa movements and individuals are conducted within both fieldwork and desk work. As the result of this research, I argue that the Islamists are the most ‘active’ Islamic da’wa movement in the modern societies including in Indonesia. Activism is their core da’wa characteristics that routinely calls on Muslims to respond to the impact of Western power. Their da’wa, therefore, is an activist ideology. This research contributes to the contemporary da’wa discourses and movements in the Muslim world.

This article aims to examine the Islamic comic on Instragram, exactly @iqomic account initiated by Sandy Priyono Utomo since August 2015. Currently, this account is a popular Islamic comic on Instragram. Methodologically, the data of this study were taken from @iqomic account and several sources of documentation related to Islamic comic. They were analyzed based on literature relevant to this study. The result shows that the @iqomic account which is based on the hadith of “convey from me even a single verse” always displays popular piety discourse that is reposted from Muslim comic artists, thus the cover of Islam which is dominated by the trend of “hijrah” and piety makes generation Z, the active social media users, are terribly impressed. [Artikel ini mengkaji komik Islam di ruang media sosial Instagram pada akun @iqomic yang diprakarsai oleh Sandy Priyo Utomo sejak Agustus 2015. Saat ini, akun ini merupakan akun komik Islam populer di Instagram. Secara metodologis, penelitian ini berdasarkan data dari akun @iqomic dan beberapa sumber dokumentasi yang terkait dengan komik Islam. Data ini dianalisis berdasarkan literatur yang relevan dengan topik penelitian ini. Penelitian ini menunjukan bahwa akun @iqomic, yang berlandaskan pada hadis ‘sampaikanlah walau satu ayat’ ini, selalu menampilkan wacana kesalehan populer yang dire-post dari para komikus muslim, sehingga wajah Islam yang didominasi oleh narasi tentang tren “hijrah” dan kesalehan membuat generasi Z, pengguna aktif media sosial, terkesan]

Da'i competence is demanded to be ready in everything. The da’i has an obligation to translate Islamic materials to the congregation properly. Recently, the tendency of a da’i to deliver da’wa material tends to be divided. Some offer peace, comfort, tranquility (rohmatal lil ‘alamien). But some others offer hatred, violence, fear, worry and so on. This kind of da'wa model indicates a serious problem with the da’i, namely "Arrogance in Da'wa". This research is a qualitative research using literature approach. Data sources consist of primary sources, namely Surat Al-Hasr: 18. While secondary sources are documents / literature, notes or other studies related to the research object. The results of the study stated that based on the analysis of Surat Al-Hasr Verse 18 that a da’i minimizes arrogance by understanding the contents of this Surat Al-Hasr 18. Da'i criteria contained in the content of the verse are sincere intentions, optimal endeavors, resignation and sincerity. These four things must be perfected through attitudes of technology and information alignment. A da’i is not only great in science but also adaptive to development. Accompanied by a comprehensive understanding of da’wa both personal da'i, da'i knowledge and an adaptive attitude based on the understanding of Islamic da’wa management, the objectives of da’wa will be achieved. Arrogance can be suppressed to a minimum and material will be more effectively accepted by the public. Kompetensi da’i dituntut untuk selalu siap dalam segala hal. Da’i memiliki kewajiban untuk menerjemahkan materi-materi keIslaman kepada jama’ah dengan baik dan benar. Kecenderungan seorang da’i dalam menyampaikan materi dakwahnya saat ini cenderung terbelah. Sebagian menawarkan kedamaian, kenyamanan, kesentosaan (rohmatal lil alamien). Namun sebagian yang lain menawarkan kebencian, keberingasan, katakutan dan kehawatiran dan-lain-lain. Model dakwah semacam ini mengindikasikan adanya persolan serius pada diri da’i yaitu “Arogansi dalam berdakwah”. Penelitian ini merupakan penelitian kualitatif dengan pendekatan Pustaka. Sumber data terdiri dari sumber primer yaitu Surat Al-Hasr Ayat 18. Sedangkan Sumber sekunder adalah dokumen/pustaka, catatan atau peneiltian lain yang terkait dengan objek penelitian. Hasil penelitian menunjukkan bahwa berdasarkan analisis Surat Al-Hasr Ayat 18 bahwa seorang da’i meminimalisasi arogansi dengan memahami kandungan Surat Al-Hasr 18 ini. criteria da’i yang ada dalam kandungan ayat tersebut adalah niat yang tulus, usaha yang optimal, tawakal dan ikhlas. keempat hal tersebut harus disempurnakan melalui sikap penyelarasan teknologi dan informasi. Seorang da’i tidak hanya kuat keilmuannya, namun juga adaptif dengan perkembangan. Dengan dibarengi pemahaman da’i yang komprehensif baik personal da’i, keilmuan da’i dan sikap adaptif da’i yang berdasarkan pada pemahaman manajemen dakwah yang Islami maka tujuan dakwah akan tercapai. Arogansi bisa di tekan seminimal mungkin dan materi dakwah akan semakin efektif diterima masyarakat.

The aim of this paper is to (1) explore the dynamics within the implementation of religious sermon in the culprit of Islamic Centers and Mosques in East Kalimantan, and (2) to assess how Da’is and board of Islamic Centers and Mosques contruct the concept of Ideal Da’wa thus what topics should be promoted and what topics should be avoided. Findings of this paper reveal that the implementation of religious sermons in Islamic Centers in East Kalimantan aims at representing the many mosques within the region where the Islamic Center stands. Islamic Center is suppose to play the role model of ideal mosque and every mosque in the region must revitalize its role and functions to become those of the Islamic Centers. However, Islamic Centers in East Kalimantan are not successful enough in representing the many mosques it claims to represent due to explicit rules on who can and cannot gives sermon in the culprit of those Islamic Centers.

The practice of feigning weeping in devotional contexts, including in hortatory preaching, is closely associated in Egypt with Islamic Revivalism. It is an expression of pious humility through which worshippers pretend to cry in order to (ideally) develop the embodied capacity to shed tears in the future. Secular Egyptians tend to dismiss such weeping as insincere, but so, too, do many participants in the piety movement in a specific context: on-camera weeping. Drawing on fieldwork with Islamic television preachers and their followers in Cairo, this article explores how the mass-mediated artifice of preacherly weeping provokes expressions of religious ambivalence about an otherwise authoritative ritual practice. While televised tears facilitate the sense of intimacy that many viewers identify as key to their religious adherence, the preacher's lachrymose passion as dramaturgical enskillment coexists uneasily with the pious discipline of sincere self-cultivation. Understanding why this is so illuminates the changing criteria for ritual aptness in a mass media age. [ABSTRACT FROM AUTHOR]

The aims of this paper is revealing the methods of da’wa in Qur’anic perspective. Qur’an provides variey of grand methods of da’wa that should be explored. These methods have been practiced by the messengers of Allah in their tme. Nowadays many new methods of da’wa have been emerged in the middle of society. However we do not have lot of informations on the correlation of these methods with those on the Qur’an. This study is a qualitative descriptive method based on thematic approach. Verses of method of da’waare collected, classified, and analyzed in Qur’anic perspective. The result of study showed some grand methods of da’wa conveyed in the Qur’an includes: philosophy method, guidance method, debate method, provement approach, challenging approach, and cultural approach. These methodes of da’wa contribute in the formulation of new approaches of da’wa.

Nahdlatul Wathan (NW) is a national religious organization that established in Lombok by Tuan Guru Haji (TGH) Muhammad Zainuddin Abdul Madjid in 1953. Although NW is the minority group in the context of national level compare to Nahdlatul Ulama and Muhammadiyah organization, but it has become the majority religious group in Lombok and noted as the most powerful and successful organization in term of religious da’wa development, education and politic. Since 1937-2018 NW has 1600 branches of madrasah and majlis ta’lim spread out all around Indonesian archipelago, including in the capital city of Indonesia Jakarta. In 2008-2018 NW took over the political authority when its leader TGH. Muhammad Zainul Majdi inaugurated as the Governor of West Nusa Tenggara province for two periods. In doing so, this article examines the way the founder of NW has carried NW into the highest achievement, especially the way TGH. Zainuddin integrates the cultural aspects such as local symbol, art, education, and politic in Nahdlatul Wathan’s da’wa activities. This research is qualitative research that data based on references. Most data are from the works of TGH. Zainuddin and any kinds of literature that especially related to him and NW.

Da’wa that done by Da’i in Indonesia can not be detached from the efectivity of rethorical use. By shape the form of narration, choosing the nuances of the exact word meaning, also choosing the linguistic and interested word, will help da’i to get the interesting programmatic, so that can made and influence audiences to listen. The research method of this writing is descriptive qualitative analyziz. The data that used is a form of rethoric in the programmatic of oral da’wa of all da’i in Jakarta, West Java, and central Java. The research sources are the programmatic of oral da’wa that located in the published book and also recording. The collective data method are; reading, and repeatedly listening into the da’wa subject of da’i. Analyziz data technic are; understanding and interpretation. The result of this research is that in generally, the da’i used the literature linguistic style in delivering the subject of da’wa in shaping the proverb (amsal) and hikmah, whether came from Arabic or Indonesia. The linguistic that used by da’i, came from Al-Qur’an, Al-Hadist, wise word and from qaol Ulama dan Hukama. The style of rethorical that used by KH.Zaenuddin MZ is to change belief, and in this term the da’i can change the attitude of audience. In a rethorical that used by Aa Gym is to inform, because many educational information that been accepted by aim to explain the things that has not known before. Meanwhile, the rethorical of UJE (Jefry alBukhory) has the unique style from other, because supported by his good voice while chanting the verse of Al-qur’an. Also, the rethorical style that used by Ahmad al Habsyi and Wijayanto that has similarity from the subject point, that used the beautiful style of locution by amtsal and hikmah --- Dakwah yang dilakukan oleh para da’i di Indonesia tidak dapat terlepas dari efektifitas pemanfaatan retorika. Dengan menata bentuk-bentuk tuturan, memilih nuansa makna kata yang tepat serta memilih gaya bahasa dan kata mutiara yang menarik akan lebih sempurna bagi penutur untuk mendapatkan wacana yang menarik sehingga mampu mempengaruhi pendengar. Metode penelitian yang digunakan adalah deskriptif kualitatif analisis. Data yang digunakan berupa bentuk retorika dalam wacana dakwah lisan para da’i di DKI, Jawa Barat, dan Jawa tengah. Sumber data penelitian berupa wacana dakwah lisan yang terdapat dalam buku-buku yang telah diterbitkan dan rekaman. Teknik pengumpulan data, meliputi: membaca dan mendengarkan secara berulang-ulang materi dakwah para da’i. Teknik analisis data, meliputi: pemahaman,dan interpretasi. Hasil temuan, bahwa secara umum para dai menggunakan gaya bahasa sastra dalam menyampaikan materi dakwahnya dalam bentuk peribahasa (amsal) dan kata mutiara (hikmah) baik berasal dari bahasa Arab maupun bahasa Indonesia. Gaya bahasa yang digunakan oleh para dai mayoritas bersumber dari Al Qur’an, Al-Hadist, kata-kata bijak dari qaol Ulama dan Hukama. Bentuk retorika yang sering digunakan oleh KH. Zaenuddin MZ adalah to change belief, dan dalam hal ini penceramah mampu mengubah sikap. Sedangkan bentuk retorika yang digunakan oleh Aa Gym adalah to inform (pendidikan) karena banyak informasi pendidikan yang diterima dengan bertujuan untuk menjelaskan hal- hal yang belum diketahui sebelumnya. Retorika UJE memiliki gaya khas dari yang lainnya, karena didukung suaranya yang merdu menjadi pengikat hati ketika melantunkan cinta Allah dan Rasulnya. Demikian juga bentuk retorika yang digunakan oleh Ahmad al Habsyi dan ustadz Wijayanto ada kesamaan dari sisi materi, yaitu menggunakan style gaya bahasanya yang indah dengan amtsal dan Hikmah

This paper examines English Islamic song lyrics from an Indonesian nasyid group named Snada. The group is known as the icon of Indonesian nasyid group. The English lyrics are their efforts to get wider audience not only from Indonesia but also from international audience. This research analyses two English song lyrics sung by Snada namely “My Pray” and “Where Are You Going” from Snada’s song albums to understand and explain more on their contents and meanings including the Islamic values, teachings, and messages as well as the functions and purposes of the Islamic lyrics related to Islamic da’wa. Both of the lyrics have similar theme in general namely remembering Allah. This qualitative-descriptive research tries to examine the lyrics by using poetry theory through some elements of poetry, da’wa concept, and by using both content analysis and comparative analysis. The analysis shows that there are some similarities and differences between the two for their literary poetical elements and also their Islamic values, teachings, messages, and functions or purposes. The Islamic da’wa is done through English song lyrics sung by Snada to get wider audience. The analysis also shows that the lyrics are about the invitation, reminder, suggestion, and persuasion to remember, love, pray to, and believe in Allah as the source for guidance in life. The da’wa messages are addressed for both Muslims and other people in general. Lastly, through English song lyrics, they have done their Islamic da’wa movement in song music to wider audience as well as for entertainment and Islamic education.DOI: 10.15408/insaniyat.v2i2.7851

I interpret the pursuit of an Islamic understanding of ideas such as democracy, pluralism and freedom, carried out by the Tunisian Islamic movements after the 2011 revolution, as part of a discursive tradition (Asad 1986) about the "Tunisian specificity". Such tradition entails the interpretation of Islamic sources -- both classical and modern -- by religious and secular authorities, with the aim to legitimate the social and political commitment in the name of Islam. The Tunisian specificity is a discourse that draws on the local interpretations of Islamic practices (such as Sufism and saints worship), on the work of modern Islamic thinkers, and on the reasoning about democracy and human rights, to construct a theoretical framework aimed at deepening the concepts of moderation, toleration, pluralism and political activity from an Islamic vantage point. My contribution is part of an ethnographic research pursued from 2012 to 2015 among Tunisian Islamic public. In my view, such a category covers both the Islamists (namely the actors engaged in movements and parties directly involved in the political arena) and the du'at (the activist of civil society and pious associations, engaged in spreading the Islamic message "from below"). The observation of interrelationships between the two groups, and of the sharing of the same framework (the Tunisian specificity) and vocabulary (freedom, dignity, human rights, and the like), suggests that the sharp distinction between political and social activism inspired by Islamic ideals is to be blurred. [ABSTRACT FROM AUTHOR]

Muslim Youth Movement of Malaysia (ABIM) is an Islamic movement that was very careful in choosing their leaders in order to carry out its duties effectively preaching to the people, especially the Malays. Accordingly, the objective of this study was to identify approaches to leadership communication among the leaders of the Islamic movement in strategy ABIM convey the message to the people, especially the Malays in Malaysia from 1972 to 2004. This study is a qualitative research using historical disciplines based on research on primary and secondary sources such as analyzing documents such as ABIM Annual Report, Constitution, Letters, Brochures, Media Release, Press Statement, News, and Muktamar Policy Speech from the ABIM archive. The results show that the leaders in the ABIM Islamic movement have effectively used the leadership communication approach as a medium of propaganda. Through leadership communication approaches the Islamic movement ABIM also received the support of the Malay community in the growing appreciation of Islamic values in order to achieve a holistic life and pressing the right faith guided by the Qur'an and Sunnah. The effectiveness of communication leading to the strengthening of the struggle for leadership of the Islamic movement ABIM in communicating the message among members and nonmembers in turn to the Malay community in Malaysia. Therefore the role of the leader approach to effective leadership communication is very important in the fight Islamic movement ABIM in communicating the message to the Malay community in Malaysia until 2004. The fight missionary leaders of the Islamic movement ABIM also not only at the national level alone but also to international relations between the countries of the world. [ABSTRACT FROM AUTHOR]

Stories about women activism in the Tarbiyah movement in Indonesia has gained scholarly attention. The existing literatures, however, tend to focus on the official discourses. This article discusses female members' everyday experiences within the the liqo activity, as part of the Tarbiyah movement (circle of religious teaching). It examines the extent to which liqo members experience, receive, and practice the da'wa ideology designed by the Tarbiyah movement. It focuses on cadres' stories about the lived experiences they have had through joining the liqo, with special reference to the female liqo group in Jakarta. Using ethnographic approach, data were collected through in-depth interviews with 26 female liqo members from a total of 45 interviewees and 15 observations of the liqo sessions. The study concludes that although the official form of religiosity, piety and political identity have been promoted by the Tarbiyah movement and its leaders, the experiences and practices of women revealed a heterogeneity and complexity of meanings of being in the liqo. This study attempts to contribute to the existing analysis of the da'wa (Islamic preaching and mission) and politics of a contemporary female Islamist movement with a case study of the Indonesian Tarbiyah movement. [ABSTRACT FROM AUTHOR]

Religious proselytizing (summerring or praying) is a noble duty, which to do it a knowledge is a needed, among of the them are studied on religius proselytizing (summering or praying) management and the most important of it is undestanding the preparation or religious proselytizing (summering or praying) planning for a prayyer.Proselytizer should learn by pray close attention on religious guidance and steps of Islamic fighter, the holy Qur’an, the messenger and its doctrine, the attitude of discripies and scholar of Islam. Its very important as capital in religious proselytizing planning. Among of paramount importance in religious proselyting planning is having seriousness, the scope of religious proselytizing planning of seriuousness is try seriously in teaching the soul to always back (entrust) to Allah, by decorating ourself in god self, sacriface the soul, evacuate until leaving the home town and family, and by generosity the wealth.Proselytizer also has to have a motivation that can build them, among the motivation of religious proselytizing is undestanding the peculiarity of religious proselytizing, so it can grow high awareness and spirit of religious proselytizing fighting. Dakwah adalah tugas mulia, maka untuk melaksanakannya memerlukan ilmu pengetahuan, di antaranya yaitu mempelajari manajemen dakwah, dan hal penting dalam mempersiapkan manajemen dakwah adalah planning dakwah bagi da’i.Da’i semestinya mempelajari dengan mencermati petunjuk agama dan langkah-langkah para pejuang Islam; al-Qur’an, Rasulullah dan ajarannya, perilaku para sahabat, dan para ‘ulama Islam. Hal ini sangat penting sebagai modal dalam planning dakwah. Di antara yang terpenting dalam planning dakwah adalah memiliki kesungguh-sungguhan, adapun ruang lingkup planning dakwah dengan kesungguhan adalah; Besungguh-sungguh di dalam mendidik jiwa untuk tetap kembali (berpasrah) kepada Allah, dengan penghiasan diri di dalam ketauladaan, mengorbankan jiwa, berhijrah sampai meninggalkan kampung halaman dan keluarga, dan dengan kedermawanan harta. D’ai juga harus memiliki motivasi yang dapat membangunnya, di antara motivasi dakwah adalah memahami keistimewaan dakwah, sehingga menumbuhkan kesadaran yang tinggi dan menyemangatkan perjuangan dakwah.

Muslim engagement in interfaith and intercultural dialogue began in earnest after the turn of the twenty-first century in response to the rise of global jihad. Both dialogue and jihad are outgrowths of daʿwa, the call or mission of Islam, the principal mode of modern Islamic activism. The foundations were laid in the later part of the twentieth century by Muslim intellectual-activists living in non-Muslim environments, who played a special role in conceptualizing the new notion of dialogue and its relation to daʿwa. This essay focuses on four pioneering figures, two from the indigenous context of India – the modernist Asghar Ali Engineer and the reformist ʿālim Wahiduddin Khan, and two from the diaspora milieu of the West – the Palestinian-American academic activist Ismail Raji al-Faruqi and the European Muslim spokesman Tariq Ramadan. Each represents a distinct religious orientation that also reflects a different phase in the evolution of modern Islamic discourse. Taken together, these intellectual-activists chart the trajectory of modern Islam from the early pre-Islamist liberal hopes to the present post- and neo-Islamist efforts to navigate between Western-dominated globalization and Islamist jihadism. [ABSTRACT FROM AUTHOR]

Between the late 1960s and early 1970s, political-economic turmoil led not only to the exodus of religious scholars and students from Iraq to Lebanon but also to the transnationalization of their activism. As they settled in Lebanon, these activists circulated key Islamist concepts that transcended religious factionalism. This article examines the early 1970s' political thought of the Lebanese intellectual Muḥammad Ḥusayn Faḍlallāh (d. 2010), a prominent returning cleric from Iraq, intervening in discussions on the formative ideas of the Shiʿi Islamic movement in Lebanon. Furthermore, an analysis of concepts in Faḍlallāh's works highlights a climate of intellectual openness and Islamic ecumenism. Linking the development of Faḍlallāh's ecumenical thinking to the formation of overlapping spaces of activism in a context of secular-religious encounters in Iraq from the 1950s, this article also contributes to the scholarship that argues against the assumption that sectarianism, involving Sunni and Shiʿi Muslims, has existed since the onset of political discord in early Islam. [ABSTRACT FROM AUTHOR]

Da’wah is an attempt to persuade and influence others in realizing the teachings of Islam, to achieve worldly prosperity and welfare of the hereafter. The success was fueled by propaganda aspects are interrelated, anatara preachers, propaganda material, propaganda strategy, mad’u (target da’wah). The number of women in this country nearly half of people (49.36). therefore, it is important to empower women in da’wah to build their own people in consciousness and religious activities that provide the basics of life prosperous world and hereafter. Dakwah merupakan suatu upaya untuk mengajak dan mempengaruhi orang lain dalam merealisasikan ajaran Islam, untuk mencapai tujuan kesejahteraan duniawi maupun kesejahteraan ukhrawi. Keberhasilan tersebut pun dipicu oleh berbagai aspek dakwah yang saling terkait, antara juru dakwah, materi dakwah, strategi dakwah, mad’u (sasaran dakwah). Jumlah kaum perempuan di negara ini hampir mencapai separuh dari jumlah masyarakatnya (49,36). Oleh karena itu, sangat penting sekali pemberdayaan perempuan dalam dakwah untuk membangun kaumnya sendiri dalam kesadaran dan aktivitas-aktivitas keagamaan yang memberikan dasar kehidupan sejahtera duniawi dan ukhrawi.