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A'yun, Fathimah Nadia Qurrota. „MEDIA SOSIAL INSTAGRAM SEBAGAI SARANA JIHAD“. Islamic Review : Jurnal Riset dan Kajian Keislaman 9, Nr. 1 (25.04.2020): 38–64. http://dx.doi.org/10.35878/islamicreview.v9i1.192.
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This paper aims at proposing an understanding of the forms of jihad found on Instagram social media. Seeing social media is the current communication trend with rapid development and utilization. One popular social media is Instagram. Instagram can be a means of jihad and alternative propaganda in da'wah. The method used in this article is descriptive qualitative by analyzing the content in posts and caption writing on social media Instagram. The contribution of research is to provide a comprehensive understanding of jihad and show that jihad that is supposed to be is not related to the radical element. Through content analysis, uploads have been found on instagram containing jihad activities in accordance with the indicators of jihad with the Qur’an and Hadis, jihad with property and jihad of passion. This proves that Instagram social media is in fact capable of becoming a means of jihad for the present generation that has proven to be effective and efficient.
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Alshech, Eli. „Salafi-Jihadis in the United States: Using Social Media to Forge a Secluded Community“. Journal for Interdisciplinary Middle Eastern Studies 9, Nr. 2 (2023): 91–118. http://dx.doi.org/10.26351/jimes/9-2/2.
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This analysis of Salafi-jihadi online posts by American posters shows that the seemingly unsystematic online discourse in fact focuses on two main topics: the doctrines of al-wala’ wal-bara’ and takfir. In addition, it highlights the markers that distinguish Salafi-jihadi writers from Salafi-taqlidi ones. Further, the article explains how Salafi-jihadis utilize their online discussions to try to create and maintain a virtual community and a reallife enclave of like-minded individuals, committed to separating both ideologically and socially from their “impure” surroundings. It shows that the ultimate goal of many of the Salafi-jihadi posters is to ensure that followers of their creed do not integrate into their surrounding communities. Finally, the article shows that the online Salafi-jihadi discourse analyzed seeks to maintain a community of devoted Salafi-jihadis who are dedicated to the notion of jihad and willing to carry out jihad if and when the opportunity presents itself.
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Jacobsen, Sara Jul. „“Mother”, “martyr wife” or “mujahida”: the Muslim woman in Danish online jihadi Salafism. A study of the assigned role of the Muslim woman in online jihadi communication“. Tidsskrift for Islamforskning 10, Nr. 1 (28.11.2016): 165. http://dx.doi.org/10.7146/tifo.v10i1.24880.
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The jihadi Salafi woman is generally portrayed as excluded from the battlefield. However, studies on the issue are few, and in the Danish context non-existent. This paper therefore explores how three Danish so-called jihadi Salafi groups construct the Muslim woman’s role in defensive jihad in their online communication. The paper is based on an open-source study of social media. It finds that while some Danish jihadi Salafi uploads exclude Muslim women from combat, others construct defensive jihad as an individual obligation even for women. The paper proposes and reflects upon three conceptual types of online construction: “mother”, “martyr wife”, and “mujahida”.
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Romadlan, Said, Dimas Prasetyo Wibisono und Zulfa Triwahyuningsih. „Kontradiskursus Makna Jihad sebagai Teror di Media Online suaramuhammadiyah.id dan NU Online“. Jurnal Studi Komunikasi dan Media 25, Nr. 2 (28.12.2021): 151. http://dx.doi.org/10.31445/jskm.2021.4355.
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Pascareformasi tahun 1998, diskursus kelompok-kelompok muslim radikal menguat dalam mewacanakan pandangan-pandangannya melalui media-media online yang dimiliki. Mereka mewacanakan sistem pemerintahan khilafah pengganti Pancasila, jihad sebagai perang, dan intoleransi terhadap nonmuslim. Diskursus radikalisme mengenai jihad di media online harus dilawan dengan kontradiskursus makna jihad yang lain, salah satunya melalui media online suaramuhammadiyah.id dan NU Online, media resmi Muhammadiyah dan Nahdlatul Ulama (NU). Permasalahannya adalah bagaimana bentuk-bentuk kontra-diskursus makna jihad melalui suaramuhammadiyah.id dan NU Online? Tujuannya untuk menunjukkan bentuk-bentuk kontra-diskursus makna jihad melalui suaramuhammadiyah.id dan NU Online. Penelitian ini menggunakan metode analisis wacana kritis Norman Fairclough yang memfokuskan analisisnya pada tiga level: (1) analisis teks, (2) analisis praktik diskursus, dan (3) analisis sosio-kultural (konteks). Hasil penelitian menunjukkan bahwa bentuk kontra-diskursus radikalisme suaramuhammadiyah.id adalah merepresentasikannya sebagai jihad lil-muwajahah (bersungguh-sungguh menciptakan sesuatu yang unggul). Selain itu, NU Online menampilkan pemaknaan jihad kontekstual, seperti jihad melawan korupsi, melawan narkoba, melawan hoaks. Implikasi hasil penelitian ini menegaskan bahwa diskursus yang ditampilkan suaramuhammadiyah.id dan NU Online merupakan kontra-diskursus mengenai jihad sebagai perang atau kekerasan yang diwacanakan kelompok-kelompok muslim radikal. Kesimpulannya, media online suaramuhammadiyah.id dan NU Online memiliki peran strategis dalam menandingi dan melawan diskursus radikalisme, khususnya mengenai jihad sebagai perang dari kelompok-kelompok muslim radikal di Indonesia
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Halevi, Leor. „THE CONSUMER JIHAD: BOYCOTT FATWAS AND NONVIOLENT RESISTANCE ON THE WORLD WIDE WEB“. International Journal of Middle East Studies 44, Nr. 1 (27.01.2012): 45–70. http://dx.doi.org/10.1017/s0020743811001243.
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AbstractThis article deals with the origins, development, and popularity of boycott fatwas. Born of the marriage of Islamic politics and Islamic economics in an age of digital communications, these fatwas targeted American, Israeli, and Danish commodities between 2000 and 2006. Muftis representing both mainstream and, surprisingly, radical tendencies argued that jihad can be accomplished through nonviolent consumer boycotts. Their argument marks a significant development in the history of jihad doctrine because boycotts, construed as jihadi acts, do not belong to the commonplace categories of jihad as a “military” or a “spiritual” struggle. The article also demonstrates that boycott fatwas emerged, to a large degree, from below. New media, in particular interconnected computer networks, made it easier for laypersons to drive the juridical discourse. They did so before September 11 as well as, more insistently, afterward. Their consumer jihad had some economic impact on targeted multinationals, and it provoked corporate reactions.
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Nurung, Muhammad. „MISUNDERSTANDING OF THE CONCEPT OF JIHAD IN ISLAM: CRITICISM OF THE JIHADIST CONCEPT OF JIHAD“. INNOVATIO: Journal for Religious Innovations Studies 23, Nr. 2 (11.12.2023): 117–28. http://dx.doi.org/10.30631/innovatio.v23i2.183.
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This research is based on the fact that there are Islamic groups that hold the view that governments in Islamic countries are currently infidels and, therefore, must be fought with armed jihad, then replaced with a caliphate. This research presents the construction of jihadist group thinking related to jihad and then criticizes it. The method used in this research is critical analysis. The data obtained revealed the principles of jihadist thinking about jihad. Next, attack the principles of thought to reveal their weaknesses. This research found that the Jihadist group views the current government in Islamic countries, both the executive, legislative, and judiciary, as well as society in general, as an apostate or infidel government and society. Therefore, it must be faced and replaced with a caliphate through war jihad. This view has several weaknesses. First, viewing the current Islamic government and society as an apostate or infidel government and society is contrary to many verses of the Qur'an and authentic hadith, which emphasize that sinful actions do not cause someone to become an apostate or disbeliever. As long as they do not deny the obligation to apply Islamic teachings in their lives, they remain Muslims and cannot be called apostates. Second, the only way to apply Islamic teachings in life is not through war jihad. Still, other forms of jihad should be prioritized because they are more in line with the fundamental nature of Islamic preaching, which is full of compassion and friendliness. These forms of jihad include jihad with wealth and verbal. Third, the view that it is mandatory to fight against governments that do not implement Islamic law is a view that is contrary to the prohibition on rebelling against Muslim leaders even if they commit disobedience. The community should also straighten out the government if they find them committing immoral acts. Fourth, considering that it is mandatory to fight all infidels without exception is a wrong view and is contrary to the principle of retaliating when opposed. These are some of the weaknesses and misunderstandings of jihadist groups regarding jihad. This misunderstanding must be faced and straightened together, not just the government's obligation. The best model for trying to straighten out this misunderstanding is through dialogue.
Abstract: Penelitian ini dilatar belakangi fakta adanya kelompok Islam yang berpandangan bahwa pemerintahan di negara-negara Islam pada saat ini kafir dan karenya wajib dilawan dengan jihad bersenjata, kemudian diganti dengan khilafah. Penelitian ini bertujuan menampilkan konstruksi pemikiran kelompok Jihadis berkaitan dengan jihad, kemudian mengkritisnya. Metode yang digunakan dalam penelitian ini adalah analisis kritis. Data yang diperoleh digunakan untuk mengungkap prinsip-prinsip pemikiran kelomok Jihadis tentang jihad. Selanjutnya mengkritis prinsip-prinsip pemikiran itu guna mengungkap sisi-sisi kelemahannya. Penelitian ini menemukan bahwa kelompok Jihadis memandang bahwa pemeritahan di negara-negara Islam pada saat ini, baik eksekutif, legislatif maupun yudikatif serta masyarakat pada umumunya merupukan pemerintahan dan masyarakat yang murtad atau kafir. Karena itu wajib dihadapi dan diganti dengan khilafah melalui jihad perang. Pandangan ini memiliki beberapa kelemahan, pertama, memandang pemerintahan dan masyarakat Islam pada saat ini sebagai pemerintahan dan masyarakat yang murtad atau kafir bertentangan dengan banyak ayat Alquran dan hadis sahih yang menegaskan kalau perbuatan dosa tidak menjadi sebab seseorang murtad atau kafir. Selama mereka tidak mengingkari wajibnya menerapkan ajaran Islam dalam kehidupan maka mereka tetap muslim dan tidak dapat disebut sebagi orang-orang yang murtad. Kedua, untuk menerapkan ajaran Islam dalam kehidupan tidak satu-satunya jalan hanya dengan jihad perang, tetapi ada jihad-jihad bentuk lain dan itu seharusnya lebih dikedepankan karena lebih sesuai dengan sifat dasar dakwah Islam yang penuh kasih-sayang dan keramah-tamahan. Bentuk-bentuk jihad itu, antara lain jihad dengan harta dan lisan. Ketiga, memandang wajib memerangi pemerintah yang tidak menerapkan syariat Islam merupakan pandangan yang bertentangan dengan larangan memberontak terhadap pemimpin muslim meski mereka melakukan kemaksiatan. Selain itu, adalah kewajiban masyarakat untuk meluruskan pemerintah apabila menemukan mereka melakukan perbuatan maksiat. Keempat, memandang wajib memerangi semua orang kafir tanpa terkecuali merupakan pandangan yang keliru dan bertentangan dengan prinsip agar membals di saat diperangi. Itulah beberapa kelemahan dan kesalahpahaman kelompok Jihadis berkaitan dengan jihad. Keslahpahaman ini tentu harus dihadapi dan diluruskan secara bersama-bersama dan bukan hanya kewajiban pemerintah. Model terbaik dalam upaya meluruskan kesalahpahaman ini adalah dengan dialog.
Kata Kunci: Kesalahpahaman, Jihad, meluruskan
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Niknejat, Zeinab, und Majid Movahed. „Semiotic Analysis of Media and Visual Jihad of ISIS Group in Photos Released by Them“. Jurnal Pengajian Media Malaysia 21, Nr. 2 (01.12.2019): 73–88. http://dx.doi.org/10.22452/jpmm.vol21no2.4.
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Jihad is a central but variable concept in the Islamic fundamentalism discourse. The Islamic State of Iraq and Syria (ISIS) as the latest product of this discourse defined media jihad as an important aspect of this obligation by conceptual and exemplary development of jihad. In this research, by applying social semiotics method, a semiotic analysis of media jihad was conducted by emphasizing their photographic activities on some published photos of ISIS and also efforts were made to discover the intrinsic meaning of ISIS on this concept. By committing themselves to social semiotics presumptions, the authors tried to explore underlying layers of photos and reveal the social and cultural contexts, as well as power relations as the background of this semiotics. In this study, some codes such as companionship of ISIS soldiers with visual and media tools, companionship of media and visual tools with military and violent weapons and active participation of women in the jihad media, which consists of a system of signs were analyzed and such analyses were discussed in social and cultural contexts such as power, dual space, and switch from writing to image. Finally, the meaning that is generally understood of media jihad was quite different from what exists in Islam about jihad.
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Tian Wahyudi. „Reinterpretasi Jihad dalam Pendidikan di Era Digital“. Tribakti: Jurnal Pemikiran Keislaman 32, Nr. 1 (25.01.2021): 129–50. http://dx.doi.org/10.33367/tribakti.v32i1.1412.
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This article examines the urgency of jihad in education and the role of the ummah in actualizing it in the digital era. The method used in this research is literature study, namely by collecting, selecting and sorting library materials relevant to the topics discussed, then analyzing and interpreting it. Jihad in Education is earnest effort for mukmin with all his abilities in order to provide a quality education intended for Muslims in ways that are in accordance with the guidance of the Shari'a in order to gain the pleasure of Allah. Jihad in education demands a collaborative role for all elements of the ummah, both their role as Muslim individuals and their role in the Muslim community. Jihad in education is very important to be actualized according to the role and abilities Muslim. As for the forms of jihad in education, namely: 1) jihad against lust as a basis for carrying out other jihad activities;2) Jihad parents in educating their children;3) jihad teachers in educating generations of ummah;4) jihad students in studying; 5) jihad assets used for the benefit of Islamic education;6) jihad through virtual media, namely by presenting educational and Islamic content in various digital media in various forms.
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Warsah, Idi, Robby Aditya Putra und Ruly Morganna. „Merging Religiosity on Social Media: Indonesian Millennial Youth's Understanding of the Concepts of Jihad and Religious Tolerance“. Cendekia: Jurnal Kependidikan dan Kemasyarakatan 19, Nr. 2 (02.12.2021): 291–303. http://dx.doi.org/10.21154/cendekia.v19i2.3117.
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This study qualitatively sought to investigate Indonesian millennial youth's understanding of the concepts of jihad and religious tolerance based on what they have learned from social media. Twenty students from a university in Bengkulu, Indonesia, were purposely engaged as the participants. The data were garnered from interviews, documentation, and focus group discussions. After learning Islamic materials through social media, the findings revealed that Indonesian millennial youth tended to interpret various points regarding jihad and religious tolerance using their cognitive sectorial ego. They consumed raw materials with their inability to comprehend those materials. Consequently, they were easily provoked to blame the diverse emerging perspectives in light of resistance to accept other views excluded from the Islamic teachings they watched in social media. This condition inferred that Indonesian millennials' understanding of jihad and religious tolerance as they learned from social media was considered low. Penelitian kualitatif ini berusaha untuk menyelidiki pemahaman pemuda milenial Indonesia tentang konsep jihad dan toleransi beragama berdasarkan apa yang mereka pelajari dari media sosial. Sebanyak 20 mahasiswa perguruan tinggi dari sebuah universitas di Bengkulu, Indonesia, diikutsertakan sebagai partisipan. Data dikumpulkan melalui wawancara, dokumentasi, dan focus group discussion. Temuan mengungkapkan bahwa setelah mempelajari materi agama Islam melalui media sosial, remaja milenial Indonesia cenderung memaknai berbagai hal terkait jihad dan toleransi beragama dengan menggunakan ego sektoral kognitif individu mereka sendiri. Mereka mengkonsumsi materi secara mentah dengan ketidakmampuan mereka untuk memahami materi tersebut. Akibatnya, mereka mudah terprovokasi untuk menyalahkan beragam perspektif yang muncul karena adanya penolakan untuk menerima pandangan, kecuali sejalan dengan ajaran Islam yang mereka tonton di media sosial. Kondisi ini menunjukkan bahwa pemahaman generasi muda Indonesia tentang jihad dan toleransi beragama dari media sosial dinilai masih rendah.
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Ulya, Risqo, und Hafizzullah. „Konsep Jihad dalam Tafsir Al-Maraghi (Studi Tafsir Tematik Tentang Jihad dalam QS. At-Taubah)“. Ishlah: Jurnal Ilmu Ushuluddin, Adab dan Dakwah 2, Nr. 2 (18.11.2020): 146–75. http://dx.doi.org/10.32939/ishlah.v2i2.34.
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Artikel ini membahas tentang Konsep Jihad dalam Tafsir al-Maragi (Studi Tafsir Tematik tentang Jihad dalam QS. At-Taubah). Tujuan penelitian ini adalah untuk mengungkap: 1) Konsep jihad dalam surah at-Taubah pada tafsir al-Maragi, dan 2) Relevansi jihad dengan konteks masa kini menurut tafsir al-Maragi. Penelitian ini termasuk penelitian kepustakaan (library research) dengan metode penelitian tematik surah. Sumber data penelitian ini terdiri dari sumber data primer, yaitu Tafsir al-Maragi, sedangkan sumber data sekunder, yaitu Kitab al-Mu’jam al-Mufahrasy li al-Fazdil Quran Karim, ensiklopedia, jurnal dan literatur yang relevan dengan jihad. Teknik pengumpulan data, peneliti menggunakan studi dokumen, yang dianalisis menggunakan langkah-langkah dalam metode tematik. Kesimpulan penelitian ini adalah: 1) Adapun al-Maragi membagi konsep menjadi beberapa bagian: a. Objek jihad yakni orang-orang musyrik, munafik dan kafir. b. Media jihad seperti harta dan diri mereka. c. Cara berjihad: untuk melawan orang-orang kafir dan munafik yaitu berjihad dengan tangan dan berjihad dengan lisan. d. Macam-macam jihad: jihad yang haq dengan tujuan untuk membatalkan yang batil. e. Tujuan berjihad atau berjuang di jalan Allah yaitu merupakan jalan untuk memelihara keberadaan umat dan ketinggian kalimatnya, membersihkan mereka dari keimanan yang lemah dan kelalaian terhadap hak-hak Islam, menegakkan neraca keadilan, serta menegakkan yang haq. f. Keutamaan jihad yaitu lebih agung derajatnya, kemuliaannya, tinggi kedudukannya dalam martabat keutamaan dan kesempurnaan, lebih besar pahalanya, menikmati kesenangan di dunia, serta Allah menjanjikan bahwa yang berjihad akan memperoleh berbagai kebahagiaan abadi di akhirat. Dengan melihat beberapa konsep yang ditawarkan tafsir al-Maragi apabila telah mengikuti cara yang tertera di atas. Maka, langkah selanjutnya tafsir al-Maragi ini menekankan bahwa menggerahkan segenap kekuatan, kemampuan, dan kesanggupan untuk melawan musuh. sedangkan 2) Relevansi jihad masa kini pada kitab tafsir al-Maragi dalam surah at-Taubah ialah jihad dengan media, jihad dengan ekonomi, jihad dengan ilmu dan jihad dengan diri
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Maksum, Muhammad Nur Rochim. „MODEL PENDIDIKAN JIHAD PONDOK PESANTREN TA’MIRUL ISLAM SURAKARTA DAN PONDOK PESANTREN DARUSY SYAHADAH BOYOLALI“. Profetika Jurnal Studi Islam 19, Nr. 1 (13.02.2019): 20–26. http://dx.doi.org/10.23917/profetika.v19i1.7750.
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The purpose of this study was to know jihad meaning of Ta'mirul Islam boarding school leader and Darusy Shahadah boarding school leader, the model and the differences and similarities of education are applied at jihad in Ta'mirul Islam Boarding School and Darusy Syahadah boarding school 2015-2016. Type of research is a field research with qualitative methods with primary and secondary data sources, that obtained from informants in Ta'mirul Islam Boarding School and Darusy Syahadah boarding school, this data collection techniques used interviews, observation and documentation. Data analysis technique used inductive method. These results indicate that: Ta'mirul Islam boarding school leader said that meaning of jihad in accordance with the theory of Yusuf Qordowi as seriusly form of doing things. Ta'mirul Islam boarding school avoids the sense of narrowing the meaning of jihad as war. Darusy Syahadah boarding school recognizes both the meaning of jihad, either in a general sense and still looks jihad with war that must be planted in deep inside a Muslim. Jihad educational model those are applied in Ta'mirul Islam boarding school namely: Jaulah, mujahādah, education, social Jihad, economics Jihad, education organization, said the right words to despotic leaders, the devotion of one year after graduation. Darusy Syahadah applied namely: physical Jihad, passions jihad, faith jihad, social jihad, propaganda jihad, education jihad, media jihad. Similarities of jihad education model between both boarding are namely: propaganda jihad, second: passions and devils jihad, third: amar ma‘rūf nahī munkar, fourth: education jihad. The difference between them are Ta'mirul Islam boarding school used of economic jihad jihad and said the right words to despotic leader, while Darusy Syahadah did not. Darusy Syahadah boarding school implemented physical education model while Ta'mirul Islam boarding school did not apply that model.Tujuan dari penelitian ini adalah untuk mengetahui makna jihad menurut Pimpinan Pondok Pesantren Ta’mirul Islam dan Pimpinan Pondok Pesantren Darusy Syahadah, model serta perbedaan dan persamaan pendidikan jihad yang diterapkan Pondok Pesantren Ta’mirul Islam dan Pondok Pesantren Darusy Syahadah 2015-2016. Jenis penelitian yang digunakan adalah penelitian lapangan dengan metode kualitatif dengan sumber data primer dan sekunder, yang diperoleh dari informan di Pondok Pesantren Ta’mirul Islam dan Darusy Syahadah, Teknik pengumpulan data ini menggunakan metode wawancara, observasi dan dokumentasi. Sedangkan teknik analisis data yang digunakan yaitu metode induktif. Hasil penelitian yaitu: Pimpinan Pondok Pesantren Ta’mirul Islam dalam memaknai jihad sesuai dengan teori Yusuf Qordowi sebagai bentuk kesungguh-sungguhan dalam melakukan sesuatu,. Pondok pesantren Ta’mirul Islam menghindari pengertian dari penyempitan makna dari jihad itu yakni jihad yang bermakna perang. Pimpinan Pondok pesantren Darusy Syahadah mengakui kedua makna jihad, baik dalam makna umum dan tetap memamdang jihad dengan perang sebagai makna yang harus tetap di tanamkan secara mendalam dalam diri seorang muslim. Model pendidikan jihad yang di terapkan pondok pesantren Ta’mirul Islam yakni: Jaulah, mujāhadah, Pendidikan, Jihad sosial, Jihad ekonomi, Pendidikan organisasi, mengatakan perkataan yang benar kepada pemimpin yang zalim, pengabdian setahun pasca kelulusan. Model pendidikan jihad Darusy Syahadah yakni: Jihad fisik, jihad hawa nafsu, jihad aqidah, jihad sosial, jihad dakwah, jihad pendidikan, jihad media. Persamaan model pendidikan jihad antara keduanya yaitu: jihad dakwah, kedua: jihad hawa nafsu dan syaitan, ketiga: jihad amar ma‘rūf nahī munkar,keempat: jihad pendidikan. Perbedaan diantara keduanya yaitu Ta’mirul Islam menggunakan model jihad ekonomi dan model jihad dengan mengatakan perkataan yang benar dihadapan penguasa yang zalim, sedangkan Darusy Syahadah tidak menggunkannya. Darusy Syahadah menerapkan model pendidikan jihad fisik sedangkan Ta’mirul Islam sendiri tidak menerapakan model tersebut.
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Nagar, Ila. „Love-jihad“. Gender and Language 17, Nr. 3 (20.11.2023): 273–94. http://dx.doi.org/10.1558/genl.22429.
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Love-jihad is a conspiracy theory created by the Hindu right in India, which claims that Muslim men lure Hindu girls with love, marry them and then force them to convert to Islam. Language is used in legal, procedural and media-mediated ways to frame Muslim men and Hindu women and construct the nation-state. Using work on language and propaganda, as well as critical postcolonial studies, as theoretical frameworks, this article argues that the Hindu right uses language as a weapon to cause harm to Hindu women and Muslim men, and to reinforce Hindu supremacy. A study of language used by political leaders about love-jihad offers a look at the collusion between different dimensions of discrimination. On the one hand, nationalist Hindus discriminate against Muslim men; on the other hand, the same Hindus are weakening Hindu women’s abilities to make decisions about their own lives. The article also shows that the seeds of harm that are sown with propagandist language result in the creation of anti-Muslim legislation, which also harms Hindu women.
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Asiyah, Udji, Ratna Azis Prasetyo und Sudjak Sudjak. „JIHAD PEREMPUAN DAN TERORISME“. Jurnal Sosiologi Agama 14, Nr. 1 (01.06.2020): 199. http://dx.doi.org/10.14421/jsa.2020.141-08.
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The wrong meaning in understanding religious commands like jihad, has an impact on the orientation of one’s actions that can lead to evil both to himself and to others. Similarly, the rampant suicide bombing cases involving women covered in various media. This article seeks to examine the extent to which the involvement of women in suicide cases is determined by how he interpreted the jihad and the orientation of his actions and the patriarchal dominance that surrounds him. The cases of female suicide bombs related to terrorism are reported from various media can provide information about the relationship between religious concepts, action orientation and patriarchal domination. This paper reveals that the involvement of women in the case of terrorism is not off the related theme of giving meaning to the concept of religion and the orientation of action and patriarchal domination.
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Fatmawati, Fatmawati, Kalsum Minangsih und Siti Mahmudah Noorhayati. „JIHAD PENISTA AGAMA JIHAD NKRI; Analisa Teori Hegemoni Antonio Gramsci terhadap Fenomena Dakwah Radikal di Media Online“. Jurnal Ilmiah Islam Futura 17, Nr. 2 (14.09.2019): 214. http://dx.doi.org/10.22373/jiif.v17i2.2748.
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This article will explore new trends of Islamic radicalism dakwah trough Jihad against penista agama (Ahok) as part of jihad NKRI. Trend of radical dakwah in online viral media is interesting researched, regardless of the importance of the election, or Khilafah and NKRI bersyariah on the other side. The purpose of this research is to know the trend of radical dakwah in online viral media by calling jihad against penista agama as part of jihad NKRI and how the implication of this dakwah. Questions from this study will be studied using the theory of domination of interests (hegemony), given the war of position of the radicals is to seize the hegemony of society through viral online media. In the conclusion, the use of the term Jihad against penista agama, as well as political branding that radical groups maintain the integrity of the NKRI is a hegemonic form to defeat the moderate, tolerant, and plural cultural power of Muslims. Those with the intellectual actors behind them, realizing that in order to gain legitimacy the religious power must collaborate with the MUI (fatwa institution), then play social media to invite all to participate and counter discourse. After that, share with interested politicians to advocate on the idea he was proposing. Finally, they use symbolic slogans of Islam to bring Muslims to the struggle that they do.
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Ibrahim, Rustam, und Moh Ashif Fuadi. „Jihad Online dalam Perspektif Pendidikan Pesantren“. QALAMUNA: Jurnal Pendidikan, Sosial, dan Agama 13, Nr. 2 (02.07.2021): 145–58. http://dx.doi.org/10.37680/qalamuna.v13i2.867.
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Artikel ini terinspirasi dari pernyataan KH. Said Aqil Siroj yang memerintahkan kepada segenap generasi muda untuk melakukan jihad online. Jihad online amat penting untuk mengcounter banyaknya hoax, fitnah, dan ujaran kebencian. Tujuannya adalah agar mampu melestarikan aqidah Aswaja, dan tentunya menjaga keutuhan NKRI. Hasil penelitian ini menunjukkan bahwa pengertian jihad dalam istilah syariat dapat dimaknai sebagai perjuangan (bukan hanya peperangan) untuk menegakkan kebenaran dalam menjunjung tinggi agama Islam, termasuk jihad online. Aplikasi jihad online dalam perspektif pesantren dilakukan dengan menyampaikan argumentasi yang benar (iqomatul hujjaj)/(diagnosis), retorika yang santun (Dakwah Bil Hikmah Wal Mauidzotil Hasanah)/(prognosis), dan menyuarakan Islam yang rahmatan lil alamin (motivasional), Tujuan dari jihad online adalah media untuk menegakkan agama Islam dan sarana untuk mendapat Ridha Allah SWT.
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Setyawan, Agus. „Dakwah yang Menyelamatkan: Memaknai Ulang Hakikat dan Tujuan Da’wah Islamiyah“. Al-Adabiya: Jurnal Kebudayaan dan Keagamaan 15, Nr. 02 (09.11.2020): 189–99. http://dx.doi.org/10.37680/adabiya.v15i02.487.
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Lately, the Indonesian public has been obsessed with the phenomenon of Islamic preachers who always invoke hate speech, slander, and deception in the name of Islam. Islam then comes as frightening not only towards non-Muslims but also fellow Muslims. The Islamic teachings of “salvation” suddenly seemed to be hated, leading to propaganda to “harm” human beings and their natural environment. Much of the Islamic material comes down to the Jihadist war's sole teachings against the “enemies of Islam.” This situation must be stopped by evoking Islam's eternal teachings, namely the “salvation”. This article complements a discussion of recent phenomena and aims to reinforce arguments about the importance of conducting “social media jihad” to counter existing radical drownings. By conducting a method to understand a thick description of the dakwah phenomenon on social media that surfaces lately, especially of those with elements of violence and radicalism, shown that the conservatism of the Y generation in social networks and their real movements has been strengthened. The relevant stakeholders must challenge the trend consecutively by enforcing relevant regulations.
Keywords: Da'wah Islamiyah, dakwah, Islam, social media jihad, salvation.
Belakangan ini publik Indonesia ramai dengan fenomena dai yang lantang selalu menyerukan pada ujaran kebencian, fitnah dan hoax yang mengatasnamakan Islam. Tampilan Islam menjadi seram tidak hanya bagi umat non Muslim, tapi juga di kalangan Islam sendiri. Ajaran Islam yang seharusnya “menyelamatkan” tiba-tiba tampil dengan penuh kebencian yang mengarah menjadi propaganda “mencelakakan” manusia dan alam sekitarnya. Banyak materi keislaman tereduksi menjadi hanya ajaran dakwah - jihadi berupa perang melawan “musuh-musuh Islam”. Keadaan ini perlu diurai dengan mengetengahkan lagi ajaran perennial Islam yaitu “keselamatan”. Artikel ini melengkapi diskusi fenomena dakwah mutakhir dan bertujuan memperkuat argumen betapa pentingnya melakukan “jihad medsos” dalam rangka melawan dakwah-dakwah radikal yang ada. Melalui metode penggambaran kental (thick description) untuk membaca fenomena dakwah di medsos yang marak belakangan ini, khususnya yang mengandung unsur kekerasan dan radikalisme, tampak penguatan konservatisme kaum milenial dalam medsos dan gerakan-gerakan nyatanya. Para pemangku kebijakan, baik dari unsur pemerintah ataupun kelompok Islam moderat, pun diharapkan untuk mampu melakukan penegakan regulasi dan keberanian dalam melakukan kontranarasi dakwah radikal dengan sungguh-sungguh.
Kata kunci: Da'wah Islamiyah, dakwah, Islam, jihad media sosial, keselamatan.
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Vala, Tadeáš. „Jihad.cz: Interpreting Jihad, Sexual Jihad and Demographic Jihad in the Czech Anti-Islamic Milieu“. Religions 12, Nr. 12 (09.12.2021): 1086. http://dx.doi.org/10.3390/rel12121086.
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In the last 10 years, we have seen an increased frequency of fear and criticism of Islam and Muslims in the Czech media scene. Even though the percentage of Muslims in the Czech Republic is tiny (approx. estimate is 0.2%), there are active groups and movements in the country that seek to stop the spread of Islam in the Czech Republic, and the discussion of threats from Muslims routinely permeates political statements. A very common argumentation of Czech anti-Islamic claims uses the presentation of jihad as evidence of the danger that threatens the Western world from Muslims. The most widespread understanding of this phenomenon still presents jihad as armed violence against non-Muslims, which is supposed to be clear evidence of the warlike and violent nature of Islam. However, in the Czech-language milieu in recent years, there have also been descriptions of other forms of so-called “creeping” or “stealth” jihad. The article focused on the analysis of the concepts of “population jihad” or “demographic jihad”, violent “sexual jihad”, “womb jihad” or “wombfare”, and the so-called “great replacement” as presented on websites, radio, and social networks by the authors of the Czech-language anti-Islamic milieu. The present text thus illustrated the use of interpretations of sexual and demographic jihad to rationalize the fear and hatred of Muslims and Islam in the Czech Republic.
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Sulistyanto, Ari, Saeful Mujab und Achmad Jamil. „Frame Radikalisme, Jihad, Terorisme di Media Online Islam: Studi Kasus Pemberitaan Bom Makassar dan Penyerangan Mabes Polri“. Jurnal Keamanan Nasional 7, Nr. 2 (20.01.2022): 148–71. http://dx.doi.org/10.31599/jkn.v7i2.506.
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The incident of the suicide bombing in front of the Makassar Cathedral Church and the attack on the National Police Headquarters became news topics that attracted media attention. Each media has a policy in the interpretation scheme to fight for meaning according to the media's point of view. This study aims to explore the meaning and framing of radicalism, jihad and terrorism in the suicide bombing in front of the Makassar Cathedral Church and the attack on the National Police Headquarters. A qualitative method with a semantic analysis approach is used to determine the meaning, and a thematic approach in viewing the framing of the formation of radical concepts, jihad and terrorism. The results showed that Islamic online media in providing meaning and framing did not conceptually and specifically discuss radicalism, jihad and terrorism. However, they view it as a stigma and a label used in an effort to corner and marginalize Islamic groups. The implications of this research can be used as evaluation material for related parties in overcoming the spread of radicalism, jihad and terrorism.
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Fatmawati, Fatmawati, Siti Mahmudah Noorhayati und Kalsum Minangsih. „Jihad Penista Agama Jihad NKRI: Antonio Gramsci's Hegemony Theory Analysis of Radical Da'wah Phenomena in Online Media“. Al-Albab 7, Nr. 2 (01.12.2018): 199. http://dx.doi.org/10.24260/alalbab.v7i2.1174.
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This article explores the new trends of Islamic radicalism through missionary jihad against a blasphemer (Ahok) as part of the jihad for the NKRI (Unitary State of the Republic of Indonesia). The trend of radical dakwah in online media is interesting to research, regardless of the interest of the local election, or Caliphate and NKRI sharia on the other hand. The purpose of this research is to find out the trend of radical dakwah in online media by calling jihad against a blasphemer as part of the NKRI jihad and its implication. The questions in this study will be examined using the theory of domination of interests (hegemony), given the position of the radicals is to seize the hegemony of society through online viral media. In conclusion, the use of the term Jihad against a blasphemer, and political branding that radical groups still maintain the integrity of the NKRI is a hegemonic form to defeat the cultural power of the moderate, tolerant, and plural Muslims. These radicals, together with the intellectual actors behind them, realize that in order to gain legitimacy of religious power, they must collaborate with the MUI (fatwa institution), then use social media to invite all to participate to do counter discourse. After that, they collaborated with politicians to advocate the idea they propose. Finally, they use symbolic Islamic slogans to bring Muslims to the struggle that they do.
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Qurohman, Taopik, Bambang Ismaya und Evi Susianti. „Problematika Guru Penjas dalam Memodifikasi Media Pembelajaran Pendidikan Jasmani di MTs Ghoyatul Jihad Karawang“. Jurnal Speed (Sport, Physical Education, Empowerment) 5, Nr. 01 (20.06.2022): 79–90. http://dx.doi.org/10.35706/jurnalspeed.v5i01.6609.
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Tujuan penelitian ini untuk mengetahui bagaimana problematika guru penjas dalam melakukan modifikasi media pembelajaran pendidikan jasmani di MTs Ghoyatul Jihad Karawang. Untuk menjawab rumusan masalah penelitian ini, peneliti menggunakan pendekatan kualitatif deskriptif dengan menggambarkan bagaimana problematika guru penjas dalam melakukan modifikasi media pembelajaran pendidikan jasmani di MTs Ghoyatul Jihad Karawang, subjek dalam penelitian ini adalah 1 kepala sekolah, 1 guru pendidikan jasmani, dan 4 orang siswa untuk diwawancarai. Teknik pengumpulan data dalam yang digunakan oleh peneliti dalam melakukan penelitian ini adalah observasi, wawancara, dan dokumentasi. Teknik analisis data yang digunakan dalam penelitian ini adalah tekniik reduksi, penyajian data dan penarikan kesimpulan. Hasil penelitian tentang problematika guru penjas dalam memodifikasi media pembelajaran pendidikan jasmani di MTs Ghoyatul Jihad karawang menyatakan bahwa untuk permasalahan yang dihadapi serta faktor penghambat guru penjas dalam melakukan modifikasi media pembelajaran keterbasannya biaya untuk membeli bahan-bahan modifikasi dan memerlukan waktu yang cukup lama untuk memodifikasi media pembelajaran karena banyaknya fasilitas olahraga yang ada di sekolah sudah rusak, sedangkan untuk gambaran guru dalam memodifikasi media pembelajaran berdasarkan wawacara dengan narasumber guru kurang memahami pengetahuan tentang memodifikasi fasilitas olahraga dalam melakukan pembelajaran praktek di lapangan guru selalu mengandalkan lingkungan di sekitar sekolah, selain itu karena minimnya fasilitas yang ada di sekolah memaksakan guru untuk melakukan proses pembelajaran di dalam kelas, karena kurangnya pengetahuan guru dalam memodifikasi media pembelajaran biasanya guru penjas di Madrasah Tsanawiyah Ghoyatul Jihad Karawang selalu mengandalkan dana bantuan operasional sekolah untuk membeli sarana dan prasarana olahraga yang sudah rusak.
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Zulkhaidir, Zulkhaidir. „ISLAM DAN TERORISME“. Jurnal Ilmiah Islam Futura 7, Nr. 2 (26.04.2018): 49. http://dx.doi.org/10.22373/jiif.v7i2.3064.
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Islam membenarkan jihad dengan syarat-syarat yang ketat. Malah, jihad itu sendiri dianjurkan dan bagian dari bukti keimanan setiap muslim. Namun demikian, jihad harus diletakkan pada konteks yang benar, sesuai dengan contoh Rasulullah dan keinginan Allah. Perkembangan selanjutnya, sebagian umat Islam itu sendiri memahami konteks jihad sangat beragam. Beberapa kasus temporer menunjukkan, ada pemahaman (dianggap) keliru tentang jihad. Kondisi ini bisa terjadi dikarenakan pertama, memahami ayat-ayat yang berkenaan dengan jihad tidak holistik. Kedua, kebijakan elit penguasa yang (dianggap) selalu menzhalimi umat Islam. Seperti kasus bom bunuh diri di Pakistan atau di Irak. Anjuran jihad sangat bertolak belakang dengan teroris. Sebaliknya Amerika Serikat dan Israel dalam berbagai kebijakan mereka terhadap umat Islam, selalu menunjukkan perilaku teroris. Karena menguasai media, mereka sanggup untuk mendefinisikan segala sesuatunya berdasarkan kepentingan politik yang ingin mereka capai. Pada akhirnya, kebenaran akan muncul dan menjelaskan realitas yang sebenarnya. Mengutip pendapat Ibnu Khaldun yang mengumpamakan kejayaan suatu negara itu ibarat kehidupan yang pasti akan memasuki masa tua dan akhirnya lenyap.
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Luthfi, Muhammad, Syukur Kholil, Lahmuddin Lubis und Ahmad Tamrin Sikumbang. „The Utilization of Religious Content in Social Media for the Alteration Adolescent’s Islamic Behaviour“. Dialogia 20, Nr. 2 (28.12.2022): 460–82. http://dx.doi.org/10.21154/dialogia.v20i2.4838.
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The exposure of social media has also changed the pattern of acceptance of da’wah, especially changes in accessing religious content and changes in the religious behavior of adolescents. This article analyzes the use of religious content on social media in changing the Islamic behavior of adolescents at the Al Jihad Mosque in Medan. The type of research used is a qualitative approach using descriptive methods. The data collection technique used is a direct interview method to adolescents at the Al Jihad Mosque in Medan. The result of this study is theuse of religious content on social media through video lectures on YouTube to facilitate the understanding of Islamic adolescents at the Al Jihad Mosque in Medan. Meanwhile, the obstacle to the use of religious content on social media in changing the Islamic behavior of adolescents is that da'i cannot know the characteristics of mad'u. The results that can be achieved are the improvement of personal behavioral values, such as tauhid, worship, and morals in living their lives.
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SusilowatI, Endang Eko. „Peningkatan Kemampuan Membilang dengan Menggunakan Kartu Gambar pada Siswa Kelompok B Semester II Th. Pelajaran 2017/ 2018 di TK Al-Jihad Ngulankulon Kecamatan Pogalan Kabupaten Trenggalek“. Jurnal Pendidikan : Riset dan Konseptual 4, Nr. 1 (31.01.2020): 158. http://dx.doi.org/10.28926/riset_konseptual.v4i1.194.
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Penelitian ini memiliki latar belakang adanya permasalahan rendahnya hasil belajar dalam kemampuan membilang di TK Al-Jihad Desa Ngulankulon Kecamtan Polagan Kabupaten Trenggalek. Salah satu strategi pembelajaran yang dapat digunakan untuk mengatasi hal tersebut adalah pembelajaran membilang dengan menggunakan kartu gambar pada siswa kelompok B Semester II tahun 2017/2018. Peneliti menemukan kemampuan anak dalam membilang mengalami kesulitan. Penyebab permasalahan dari guru sebagai peneliti adalah pembelajaraan yang diberikan monoton dan guru jarang memberikan pembelajaran menggunakan media yang menarik. Penelitian ini bertujuan untuk mendiskripsikan penerapan dan peningkatan kemampuan membilang menggunakan media kartu gambar pada Kelompok B TK Al-Jihad IV-43 Pogalan Trenggalek. Hasil penelitian menunjukkan adanya peningkatan presentase pada hasil belajar anak. Setelah tindakan pembelajaran menggunakan media kartu gambar yang dilakukan dari Siklus I sampai Siklus II. Faktor yang menyebabkan peningkatan adalah dengan penerapan media kartu gambar berarti terjadi pembelajaran bermakna, dan siswa terlibat aktif. Berdasarkan hasil penelitian maka dapat disimpulkan bahwa penggunaan media kartu gambar dapat meningkatkan hasil belajar kemampuan bercerita kelompok B TK Al-JIhad Pogalan Trenggalek.
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Lubis, Rahmat Rifai, Muhammad Ramli, Juhriah Siregar und Ratna Wati Panjaitan. „Analisis Kompetensi Profesional Guru dalam Meningkatkan Keefektifan Belajar Selama Pembelajaran Jarak Jauh“. Al-Fikru: Jurnal Ilmiah 14, Nr. 1 (03.05.2021): 32–47. http://dx.doi.org/10.51672/alfikru.v14i1.37.
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This study aims to analyze the professional competence of teachers in improving the effectiveness of learning during distance learning at MTs Al-Jihad. The approach used in this research is qualitative research with descriptive methods. Data collection used by researchers is by interviewing the teacher, and documentation in the form of print out teaching materials compiled by the teacher. Then the data were analyzed through data presentation techniques and drawing conclusions. Test the validity of the data using tringulation and methods. The results of the study indicate that a teacher must be professional, professional, in this case the teacher's ability to plan learning, the learning process, and the teacher's ability to use learning media. As for the preparation of teachers at MTs Al-Jihad, namely by preparing print out material to be read and understood by students, then the learning process carried out at MTs Al-Jihad is by distance learning according to government recommendations, the teacher works on the material and uploads it on E -learningg, as for the learning media used by teachers at MTs Al-Jihad, namely utilizing internet media, in the form of what apps, e-learning, videos, and interesting pictures, because a teacher should be able to make the media as creative as possible so that students are interested in learning
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Zorgati, Ragnhild Johnsrud. „Love Jihad in Contemporary Art in Norway“. Religions 12, Nr. 12 (15.12.2021): 1106. http://dx.doi.org/10.3390/rel12121106.
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This article explores the concept of ‘love jihad’ and the love jihad discourse in a Scandinavian setting, with a particular emphasis on contemporary works of art and popular culture in Norway. Arguing that ‘love jihad’ may be understood as part of a larger cluster of meaning related to fear of love across religious and cultural boundaries, and of losing ‘our women’ to ‘foreign men’, the article demonstrates that the love-jihad discourse and its related tropes exist in the Norwegian public sphere. It is directly articulated in far-right blogs and Facebook groups and indirectly present in the works of art and popular culture that this article explores. Indeed, read intertextually and in light of recent research in sociology and media studies about Islamophobia and anti-Muslim rhetoric on the Internet, works such as Disgraced, Heisann Montebello, SAS plus/SAS pussy, and Norskish demonstrate—through challenging, mocking or discussing the love-jihad discourse—that ‘love jihad’ has echoes in contemporary Norway.
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Salenda, Kasjim, Ahmad Fauzan und Muhammad Nafi. „The Call of Jihad in Adding the Adhan Narrative to the Perspective of Islamic Law“. Pappaseng: International Journal of Islamic Literacy and Society 1, Nr. 2 (31.08.2022): 58–68. http://dx.doi.org/10.56440/pijilis.v1i2.40.
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At the end of the year 2020, social media was in an uproar over the addition of the jihad narrative to the call to prayer, which included an invitation to jihad. Certain elements of a small portion of the Muslim population exhaled the issue. This study aims to examine the position of the call to prayer in Islamic law and the evaluation of Islamic law regarding the call to jihad in the form of the call to prayer. This type of research employs a normative methodology. In the form of the addition of the call to prayer narration, primary data sources were acquired from a variety of social media posts pertaining to challenges requiring jihad. Additional primary sources acquired from books and periodicals. The results of this study indicate that the call to prayer has been a part of Islamic law from the time of the Prophet Muhammad PBUH, serving as a reminder and a call to congregational prayer. The call for jihad in the form of the call to prayer is not included as the call to prayer, may not be called as a call to prayer, and is called during prayer times and in a location that can cause people to panic, as the call for jihad in the form of the call to prayer has never been carried out and exemplified by the Messenger of Allah. By adding a narration to the call to prayer, Muslims should not be inflamed by jihad appeals. However, one cannot overlook the phenomena of the call to jihad that has gone viral because to the actions of specific individuals. Obviously, the government and related bureaucracy wish to take resolute measures so as not to disrupt public order as a consequence.
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Raiskin, Or Anat Elimelech. „ISIS’s use of cyberspace – furthering the organization’s goals utilizing new media“. Humaniora. Czasopismo Internetowe 25, Nr. 1 (15.03.2019): 53–61. http://dx.doi.org/10.14746/h.2019.1.7.
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ISIS engages a wide array of new media tools: Facebook, Instagram, Twitter, YouTubeand other social media outlets.ISIS uses advanced knowhow, technological innovations, social media, and has even launched applications. This allows it to influence and recruit outside of its physical borders in Syria and Iraq. This paper will describe the various ends motivating ISIS’s usage of new media tools, such as worldwide propagation of ideology, recruitment of personnel and assets, establishing terrorist cells and guiding terror attacks.In addition, this paper will discuss ISIS’s ideology, the underlying religious jurisprudence dissonance and cyber-jihad – the use of technology and cyberspace to advance violent militaristic jihad against the perceived enemies of Islam.
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Tagg, Brendon. „Jihad, Race and Western Media, Post-September 11“. Societies Without Borders 4, Nr. 3 (2009): 317–42. http://dx.doi.org/10.1163/187188609x12492771031573.
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Abid, Mujib. „War, Media, and War Journalism in Afghan Jihad“. Peace Review 29, Nr. 4 (02.10.2017): 450–57. http://dx.doi.org/10.1080/10402659.2017.1381512.
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Ridho, Ali. „Memahami Makna Jihad Dalam Serial Film Kartun Cisform: Jihad Fi Sabilillah (Analisis Wacana Teun A. Van Dijk)“. Jurnal Dakwah dan Komunikasi 4, Nr. 1 (29.05.2019): 1. http://dx.doi.org/10.29240/jdk.v4i1.873.
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Analisis wacana yang dikembangkan oleh Teun A. Van Dijk ini digunakan untuk mengetahui makna Jihad fi Sabilillah dalam serial film kartun yang diluncurkan oleh Center For The Study Of Islam And Social Transformation (CISForm) UIN Sunan Kalijaga Yogyakarta, bekerjasama dengan Pusat Studi Timur Tengah dan Perdamian Global (PSTPG) UIN Starif Hidayatullah Jakarta. Ada tiga struktur teks yang ada dalam analisis wacana Van Dijk diantaranya adalah struktur makro, superstruktur dan struktur mikro. Penelitian ini merupakan penelitian dengan jenis deskriptif menggunakan pendekatan kualitatif. Dengan data-data yang peneliti peroleh dari film kartun CISForm: Jihad fi Sabilillah yang di-upload pada youtube, berbagai referensi pendukung lainnya seperti, buku-buku, jurnal dan artikel di media massa atau internet. Hasil penelitian ini adalah Jihad fi Sabilillah mampu dilakukan dengan beragam cara, tidak dengan demostrasi dan perang saja. Sebab, jihad bentuk demostrasi untuk penegakan khilafah dan perang dalam konteks tatanan dunia sekarang sudah tidak mungkin untuk dilaksanakan. Dan menyalahi pemaknaan dan penerapan ayat-ayat tentang jihad di al-Qur?an maupun Sunnah Nabi Saw. Jihad di masa kini harus mempunyai arah untuk memajukan Islam demi kemaslahatan manusia dan alam semesta. Kedudukan Jihad dengan mempelajari ilmu agama atau ilmu pengetahuan yang lainnya, lebih utama kedudukannya ketimbang dengan jihad mengangkat senjata.
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Sultana, Irem, Ifra Iftikhar und Rao Shahid Mahmood. „The Attitude of Media Study Students towards Suicide Attacks“. Global Regional Review VI, Nr. I (30.03.2021): 320–29. http://dx.doi.org/10.31703/grr.2021(vi-i).35.
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This study attempts to investigate the attitudes towards suicide bombings among undergraduate university students in Pakistan. It is a descriptive and exploratory study based on surveys and in-depth interviews. The sample of the study was 52 respondents from a middle class, and upper-middle-class backgrounds enrolled inexpensive private institutes in Lahore. The study found that most undergraduate university students in Pakistan do not condone suicide bombings under any circumstances. The in-depth interviews revealed that young students understand and accept that it is impermissible (haram) in Islam. However, it is found that the use of appealing Islamic terminology of "martyrdom" and "jihad" by the militant organizations and the misrepresentation of "suicide attacks" as "martyrdom operations" has to some extent been effective in influencing even the young minds who are not by any means in their orbit. Moreover, this also demonstrates the inability of the Muslim world in countering the misuse of emotional Islamic appeals of jihad and martyrdom there by allowing such acts to be portrayed as legitimate and sanctioned by Islamic law and, in doing so, damaging the overall image and understanding of Islam in the eyes of Muslims and non-Muslims alike. It is, therefore, recommended that the Muslim world actively challenge the misrepresentation of suicide attacks as a permissible exercise of jihad and prevent the distortion and confusion of religious teachings
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Sunata, Ivan. „Disorientasi Makna Jihad Dalam Komik Jihad Selfie (Analisis Semiotika Roland Barthes)“. Jurnal Dakwah dan Komunikasi 5, Nr. 1 (31.05.2020): 49. http://dx.doi.org/10.29240/jdk.v5i1.1609.
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Penelitian ini mengangkat sebuah kisah nyata kehidupan seorang mahasiswa Indonesia yang kuliah Imam Katip High School di Turki, yakni Teuku Akbar Maulana. Suatu hari godaan berat muncul dan hampir mengubah jalan hidupnya. Ia nyaris bergabung dengan Negara Islam Irak dan Suriah (ISIS) di Suriah, mengikuti jejak temannya.Salah satu faktor ketertarikannya bergabung dengan ISIS adalah propaganda di media sosial berupa penayangan anggota ISIS memegang dan menggunakan senjata.Atas dasar itu, Teuku Akbar Maulana mempersepsikan bahwa jihad itu identik dengan senjata dan sebagainya.Oleh karena itu, penelitian ini akan mengungkapkan beberapa kesalahan Teuku Akbar dan pelajar Indonesia lainnya dalam memahami makna jihad sesungguhnya.Tujuan penelitian ini untuk mengungkap bentuk-bentuk disorientasi makna jihad yang terkandung pada komik jihad selfie. Jenis penelitian yang digunakan kualitatif, yaitu suatu metode untuk mendapatkan gambaran yang objektif terhadap variabel yang diteliti yang kesimpulannya berupa prediket. Penelitian kualitatif sering disebut penelitian naturalistik karena penelitiannya dilakukan pada kondisi yang alamiah (natural setting). Pendekatan yang digunakan adalah semiotika Roland Barthes.Semiotik adalah ilmu tentang tanda-tanda. Semiotik dapat didefinisikan sebagai ilmu yang mempelajari sederetan luas objek-objek, peristiwa-peristiwa, dan seluruh kebudayaan sebagai tanda.[1] Sedangkan tanda didefinisikan sebagai sesuatu yang atas dasar konvensional sosial yang terbangun sebelumnya, dapat dianggap mewakili sesuatu yang lain. Semiotik dapat digunakan untuk meneliti bermacam-macam teks. Teks disini adalah isi media yang tampil dalam wujud apa saja, seperti tayangan televisi, berita surat kabar, konser musik, film, iklan, fasion, fiksi, puisi, dan drama.[2]Untuk memperoleh data yang diperlukan dalam penelitian ini, maka peneliti menggunakan metode dokumentasi. Metode dokumentasi adalah metode yang digunakan dengan cara mencari data mengenai hal-hal atau variabel yang berupa catatan, transkrip, buku, surat kabar, majalah, prasasti, dokumen, notulen rapat, agenda, dan sebagainya.[3]Kemudian penulis menganalisis kata demi kata, kalimat demi kalimat, dan wacana yang terdapat pada komikJihad Selfie. Analisis dalam penelitian ini adalah teks-teks yang berkaitan dengan disorientasi makna jihad yang terdapat di dalam komik Jihad Selfie. Langkah-langkah analisis yang akan dilakukan peneliti adalah mendeskripsikan data yang diperlukan dari komik Jihad Selfie. Kemudian, data yang berupa teks tersebut dibaca secara kualitatif deskriptif. Tanda yang digunakan dalam komik lalu akan diinterpretasikan sesuai dengan disorientasi makna jihad, sehingga makna novel akan dapat dipahami baik pada tataran pertama (denotatif), maupun pada tataran kedua (konotatif). Secara umum hasil penelitian menunjukkan bahwa terdapat disorientasi makna jihad pada diri Teuku Akbar Maulana dan pelajar-pelajar Indonesia lainnya yang bergabung dengan ISIS. Beberapa bentuk penyimpangan makna jihad diantaranya sebagai berikut; (1) Jihad identik dengan senjata, (2) Dengan memegang senjata dan atribut militer lainnya akan terlihat seperti anggota TNI bahkan legih gagah dari anggotaTNI (3) Jihad bisa membawa pelakunya mengelilingi kota-kota di Timur Tengah, (4) Terdapat berbagai fasilitas yang mewah bagi para mujahid.
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Sikandar, Anum. „Analysing ‘Jihad’ Rhetoric in the Australian Context“. Australian Journal of Islamic Studies 9, Nr. 1 (15.04.2024): 122–43. http://dx.doi.org/10.55831/ajis.v9i1.577.
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This paper focuses on how jihad – a term synonymous with ‘struggle’ in Islam – has been associated with and used in entirely different meanings in Australian newspapers. Orientalism permeates Australian newspapers even today and different media outlets tend to follow an agenda when presenting news. The media is a powerful tool and has the capacity to influence people’s perceptions and outlook towards any phenomenon. Australian newspapers’ representation of jihad in a particular context solidifies its meaning as a ‘holy war’ whereas the Qur’ān has an entirely different meaning for this concept. Jihad is used in articles that focus on terrorist activities carried out by Muslims, issues related to Muslim immigration and even when presenting news regarding counterterrorism measures adopted by the Australian government. However, as demonstrated in this article, the representation of these issues varies extensively across newspapers, with The Australian being a much more biased newspaper than the Sydney Morning Herald.
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Hasanah, Uswatun, und Iswatun Hasanah. „Rekonstruksi Konsep Jihad dan Perang Dalam Konteks Dakwah Islam“. Hikmah 15, Nr. 2 (30.12.2021): 196. http://dx.doi.org/10.24952/hik.v15i2.4277.
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Islam menjadi salah satu agama yang melahirkan ketakutan tersendiri atau dalam istilah populer islamofobia. Salah satu faktor menjamurnya istilah ini adalah peran media yang terus menyorot Islam yang ekstrin sehingga Islam dikenal sebagai agama yang anti toleransi dan keras. Selain itu konsep jihad dan perang memperkuat posisi Islam sebagai agama kaku dan ekstrim. data-data diperoleh analisa jurnal-jurnal, makalah dan buku-buku yang relevan dengan judul penelitian ini. Penelitian ini memperoleh kesimpulan; pertama adalah Konsep jihad dan perang bukanlah istilah asing dalam agama Islam, rosulullah pernah melakukan perang melawan kafir Qurasiy pada periode dakwah di Madinah, namun demikian perang yang dilakukan oleh rosulullah bukan bertujuang menyerang namun lebih pada melindungi umat Islam dan tegaknya Islam pada saat itu, begitu pula dengan konsep jihad istilah inipun bukan hal baru namun demikian jihad tidak dilakukan dengan membunuh atau bunuh diri karena konsep ini ini tidak pernah dilakukan baik oleh rosulullah ataupun shahabat, metodologi penelitian ini adalah kualitatif jenis kajian pustaka. Jihad memiliki banyak varian, Utsman bin Affan misalnya berjihad dengan menginfakkan sebagian besar harta begitu pula yang dilakukan oleh Abdurrahman bin Auf. Selain itu, praktif jihad juga dapat dilakukan dengan cara melawan hawa nafsu dan lain sebagainya.
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Černý, Karel, und Jiřina Stehlíková. „Mediální džihád v reflexi představitelů českých muslimů“. Lidé města 23, Nr. 1 (12.12.2022): 47–74. http://dx.doi.org/10.14712/12128112.2360.
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This paper focuses on two intertwined research questions, namely, what is the perception of the Czech media coverage of jihad among the Czech Muslim leaders, and what is their perception of the public and media demand for their condemnation of the terrorist attacks perpetrated abroad in the name of Islam and jihad? The paper aims to discuss the research findings in the broader context of the risk of the possible future social exclusion of the as yet well integrated Czech Muslims, as well as in the context of the revised theory of the de-privatization of religion. The qualitative research is based on structured interviews with those Czech Muslim leaders who are close to the organizational cores of Islamic institutions in the Czech Republic. It is analysed using open coding. The Czech media coverage of jihad is seen as demonising the Islamic concept, stereotypically depicting Muslims as aggressors rather than victims, suggesting that although not all Muslims are terrorists, all terrorists are Muslims, decontextualizing the coverage of terrorism, releasing news coverage suggesting the connection between Muslims and v iolence w ithout prior due v erification, and u sing the adjective Islamic as an implicit means of explaining the root causes of the attacks. Informants also claimed that the selective media coverage of the jihadist causes and its extreme interpretations of Islam promote the recruitment of new terrorists and terrorism. There was a consensus among the informants in terms of the critical reflection of the media coverage of the concept of jihad, however not so much for the reasons as for the fact. At the same time, is seems plausible to claim that the Czech Muslims’ distrust of the media is one of the factors leading to a very ambivalent stance on the matter whether they should or should not issue public statements condemning terrorist attacks in the name of jihad. Other factors that lead to this ambivalence include the criticism of Western foreign and military policy leading to the rise of terrorism and the consequent victimising of the West, the alleged double standards of the media and public applied to that policy and to the acts of the so-called Islamic terrorism, the scepticism whether the public condemning of violence in the name of jihad can in fact stop future terrorists, and finally, the feeling that there is no connection between the given Czech Muslim and the terrorists attacks abroad, and thus, they personally carry no responsibility for those attacks and in turn, there is no need to publicly distance themselves from them or even to be publicly sorry for them. The whole media and public discourse on so-called Islamic terrorism can be seen as part of the specific pattern of the de-privatization of religion in the Czech Republic, where Islam was nationalised by nonbelievers, put to the fore of the public sphere, and rose to the top of the media, political, and public agendas. The concept of the privatization of religion is thus problematized in this respect.
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Hanson, John H. „Jihad and the Ahmadiyya Muslim Community: Nonviolent Efforts to Promote Islam in the Contemporary World“. Nova Religio 11, Nr. 2 (01.11.2007): 77–93. http://dx.doi.org/10.1525/nr.2007.11.2.77.
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The Ahmadiyya Muslim community emphasizes the nonviolent aspects of jihad or religious "effort." Hadhrat Mirza Ghulam Ahmad (1835––1908), the South Asian Muslim scholar who founded the movement, argued that the Quran only authorized jihad as defensive military action in certain contexts and otherwise encouraged peaceful initiatives in support of Islam. Ghulam Ahmad also claimed, as the spiritual manifestation of the Messiah and Mahdi, to usher in a new era in which nonviolent activities alone defined jihad. These arguments have not persuaded most Muslims, but the Ahmadiyya Muslim community continues to stress jihad of the pen, that is, efforts to promote and defend Islam in various media. Many take up the pen, but few are granted the spirit to conduct the jihad in the most acceptable manner . . . It is the Jamaat Ahmadiyya only which has not stopped this great struggle . . . It has become the only vehicle to usher in the revival of Islam through its peaceful, yet determined intellectual process which was initiated a century ago by Hazrat Mirza Ghulam Ahmad of Qadian, the Promised Messiah and Mahdi in Islam.¹¹
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Saloom, Gazi. „IDENTIFIKASI KOLEKTIF DAN IDEOLOGISASI JIHAD:“. Dialog 38, Nr. 1 (30.06.2015): 1–12. http://dx.doi.org/10.47655/dialog.v38i1.29.
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This article articulates that the terrorists in Indonesia are basically a group of normal people who have sound minds and a long-term goal to establish an Islamic government system based on the teachings of the Quran and Hadith. This study employed qualitative approach by acquiring the data through interviews, document analysis and media information covering terrorists and terrorism. A former terrorist involved in Bali bombing I served as the research informant. Data from in-depth interviews and document analysis were analyzed by utilizing social identity and social cognition theory about ideology of jihad. The article concludes that the changing process from the ordinary people into the terrorist strongly relates to jihad ideology and search for identity.
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Hoffman, Jamaluddin. „Between Jihad and Salaam“. American Journal of Islam and Society 19, Nr. 1 (01.01.2002): 121–24. http://dx.doi.org/10.35632/ajis.v19i1.1957.
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Today, politicians and political activists of every stripe recognize the powerof the international media. From the most gilded generalissimo to the grulrbiest guerrilla, there are few who would pass up a chance to plead their caseon the world stage. This has given foreign correspondents, particularlythose from first world countries like the United States, easy access tomovers and shakers across the globe. Unfortunately, understanding doesnot always come with access.Nowhere has this lack of understanding been more pervasive- or morepernicious - than among those reporters covering the Islamic world. JoyceM. Davis, deputy foreign editor for Knight Ridder newspapers and formerdeputy senior editor at National Public Radio, sets out to remedy this prolrlem in her book, Between Jihad and Salaam: Profiles in Islam. Throughinterviews with 17 "Islamic leaders," Davis endeavors "to help us understandthe intellectual vitality that is now igniting the Muslim world."However, like too many of her colleagues, the author quickly becomes lostin the surface realities of that world. In the end, her book does little to challengethe stereotypes and misconceptions she promises to shatter.Davis begins the book with an introduction that outlines her missionwhile revealing the limits of her own understanding. While she deftly dispelssome of the more blatant misunderstandings about Islam, she alsothrows around technical terms like "lslamists" and "scholars" without ...
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Rahwan, Rahwan. „TERRORISM AND JIHAD ACCORDING TO WAHBAH AZ-ZUHAILI“. LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 15, Nr. 1 (30.06.2021): 63–84. http://dx.doi.org/10.35316/lisanalhal.v15i1.1002.
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This research is motivated by the existence of an interesting phenomenon that occurs in society today. Such as acts of terrorism that often occur in society, one of which is by carrying out suicide bombings as an implementation of jihad. The series of actions by the western media was manipulated and disseminated that the actions of the Muslims were an act of resistance by Muslims against non-Muslims. As a result, the meaning of jihad experiences a narrowing. Wahbah Az-Zuhaili in his book wants to explain that jihad does not have a narrow meaning like the understanding of most people, especially terrorist perpetrators. The understanding that has led to terrorism includes Fundamentalism, which is a view that is upheld on beliefs, religious, political, and cultural. Also, religious schools of thought tend to interpret religious texts rigidly and literally (textually). Other views such as radicalism, extremism, and separatism also tend towards terrorism. This has led to many deviations from the true meaning of jihad. According to Wahbah Az-Zuhaili, acts of terrorism are very contrary to the teachings of Islam, such as causing damage everywhere, creating panic, and spreading fear among the people. He explained that jihad and terrorism are different things because terrorism has the connotation of all attacks, intimidation, destruction, or violations of the interests of the state without any rights, without ceasefire or declaration of war. Whereas jihad is carried out based on rights, jihad has consequences for the existence of rights, while terrorism will have consequences for the absence of rights. According to him, the greatest jihad in Islam and the greatest is with ideas and dialogue, not by violence and acts of war. And there are many other meanings of jihad.
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Sari, Ramadhanita Mustika. „Tinjauan Netnografi dalam Wacana Intoleransi Warganet pada Akun Facebook Pembawa Panji Jihad Fisabillah“. PUSAKA 11, Nr. 2 (05.11.2023): 449–67. http://dx.doi.org/10.31969/pusaka.v11i2.1249.
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Artikel ini membincangkan narasi intoleransi warganet yang terdapat pada akun Facebook Pembawa Panji Jihad Fisabilillah. Dewasa ini pemberitaan isu-isu keagamaan di media sosial banyak mengandung propaganda yang menunjukkan sikap tidak toleran pada perbedaan pandangan, maupun pendapat dengan pihak lain yang berbeda aliran atau paham keagamaan. Artikel ini berangkat dari permasalahan bagaimana warganet dalam hal ini akun Facebook Pembawa Panji Jihad Fisabilillah menampilkan postingan yang mengandung narasi intoleransi. Penelitian ini merupakan penelitian kualitatif dengan jenis penelitian lapangan (field research). Peneliti menggunakan teori analisa wacana kritis Fairclough untuk menganalisa isi akun Facebook Pembawa Panji Jihad Fisabilillah. Fairclough mendeskripsikan tiga dimensi, yaitu: 1) teks. Pada dimensi ini data teks menjadi objek kajian yang di analisis. Dalam dimensi ini dilihat aspek kebahasaan ditampilkan melalui representasi, relasi, dan identitas; 2) discourse practice atau analisis praktek wacana. Pada dimensi ini ditentukan proses reproduksi dan konsumsi suatu teks. Pada penelitian ini dilakukan pengamatan pada kolom komentar dari akun Facebook Pembawa Panji Jihad Fisabilillah; 3) dan socio-cultural practice. Dimensi ini menekankan pada analisis hubungan antara relasi akun Facebook Pembawa Panji Jihad Fisabilillah, budaya yang ada di lingkungan si pemilik akun tersebut dan politik tertentu yang berpengaruh terhadap kehadiran teks. Tulisan ini menggunakan pendekatan netnografi dalam menganalisis kasus akun Facebook Pembawa Panji Jihad Fisabilillah. Data yang digunakan berasal dari isi konten akun Facebook Pembawa Panji Jihad Fisabilillah yang menggemakan jihad, kemudian menganalisisnya dengan menggunakan wacana kritis. Hasil penelitian yang dilakukan menunjukkan warganet menampilkan komentar atau pendapat yang bernada intoleransi yang terdapat pada akun Facebook Pembawa Panji Jihad Fisabilillah. Narasi intoleransi itu terkesan sebagai perang pemahaman keagamaan seseorang yang kemudian ditampilkan, selanjutnya direspon oleh warganet lainnya. Tampilan tersebut terjadi proses komunikasi yang menunjukkan adanya sikap yang terindikasi sebagai propaganda. Konten-konten itu dapat menjadi sebab munculnya paham dan sikap intoleransi bagi warganet.
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Fanaqi, Chotijah, Eni Maryani, Herlina Agustin und Kunto Adi Wibowo. „Redefining Jihad in Da’wah Against Radicalism Among Female Ulama in West Java“. Journal of Law and Sustainable Development 11, Nr. 11 (06.11.2023): e1962. http://dx.doi.org/10.55908/sdgs.v11i11.1962.
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Objective: The objective of this study is to explore the construction of jihad through redefining jihad within the context of da’wah (religious outreach) against radicalism among female ulama (clerics) in West Java. The study aims to understand the meaning, motives, and experiences associated with this construction of jihad, particularly in the context of addressing religious radicalism affecting women in the regions of Garut, Tasikmalaya, and Tasikmalaya City.
Method: The research methodology employed is constructivist qualitative, utilizing data collection techniques such as interviews, observation, and documentation. Purposive sampling was used to select informants, including female ulama, women leaders and activists, radicalism observers, and members of the Executive Board of the Indonesian Ulama Council in the specified districts. The study focuses on the religious approach taken through da'wah in women's taklim assemblies (Islamic study groups) to construct jihad as a solution to the problem of religious radicalism among women.
Result: The study reveals several key aspects of the construction of jihad in da’wah against radicalism among female ulama: Meaning of Jihad: The jihad of female clerics involves preaching, contextualization within hijrah (migration), attendance at taklim assemblies, and fostering diversity. Motives for Jihad: Motives include healing women's psychological wounds, providing a dialogue space for congregations, fostering tolerance among congregations, addressing radicalism targeting women, and broadening women's understanding of moderate and humanist Islamic teachings. Experiences of Jihad: Experiences of jihad include participation in taklim assembly studies, engaging in open dialogic spaces, assisting the wives of former terrorist convicts, providing mental health therapy, critiquing da'wah on social media, strengthening national insight, and providing education on the rights and relationships of husbands and wives in the family.
Conclusion: In conclusion, the study demonstrates that the construction of jihad in da’wah against radicalism among female ulama involves multifaceted meanings, motives, and experiences. The efforts of female ulama in addressing religious radicalism encompass preaching, dialogue, education, and psychological support. By redefining jihad in this manner, female ulama contribute significantly to countering radicalism, fostering tolerance, and promoting a broad, moderate understanding of Islam among congregations, particularly women, in the specified regions of West Java.
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Mahasneh, Anjad A. „The Translation of Jihad Verses After the Emergence of ISIS: Distortion or Reality“. Academic Journal of Interdisciplinary Studies 10, Nr. 5 (05.09.2021): 129. http://dx.doi.org/10.36941/ajis-2021-0128.
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The mistranslation, misinterpretation and misquotation of Quranic verses, particularly jihad verses by radicalists reflect an extreme misunderstanding of Islam for being an abusive and violent religion. Thus, this study examines three groups of books, reflecting the attitude towards Islam, jihad, Quran, and radicalist groups. Group one represents western authored books published in 2014 and after (the emergence of ISIS period); group two, presenting Arab and Muslim-authored books; and finally, group three includes books for Western authors which were published before 2014. Three groups scrutinize jihad and war related verses, the conception of jihad, some names of Islamist figures, and stereotypes of Islam. Jihad verses and their interpretations and translations were extracted from those books and compared to their true tafsir and reasons of revelations according to Ibn Katheer tafsir. The results revealed that interpreting and translating Quranic verses out of their context by radical groups especially ISIS to justify their awful deeds has participated largely in increasing the hostility of western authors and western media towards Islam and Muslims and raised Islamophobia internationally. Received: 31 May 2021 / Accepted: 19 July 2021 / Published: 5 September 2021
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Yoyok Amirudin. „Peran Pondok Pesantren dalam Mencegah Faham Radikalisme Agama“. TABYIN: JURNAL PENDIDIKAN ISLAM 2, Nr. 1 (04.07.2020): 92–103. http://dx.doi.org/10.52166/tabyin.v2i1.24.
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Penelitian ini bertujuan untuk mengetahui bagaimana peran pondok pesantren dalam mencegah faham radikalisme. Radikalisme telah merusak sendi moral sebuah bangsa dan merusak citra agama Islam. Tidak sedikit aksi radikalisme di rencanakan dan dilakukan oleh orang-orang yang merasa dirinya paling alim dan paham agama. Dengan dalih jihad dan membela agama mereka bertindak amoral dan menghalalkan tindakan anarkisme. Ini yang tidak sejalan dengan tujuan agama Islam diturunkan di bumi. Islam yang seharusnya menebarkan ajaran kasih saying dan toleran. Dengan begini Islam rahmatan lil alamin akan diterima oleh setiap orang yamng sesuai dengan guide book al Quran dan al Hadits. Salah satu pondok pesantren yang konsen terhadap pencegahan faham radikalisme adalah Pondok Pesantren Sabilurrosyad Gasek Malang. Hasil dari penelitian ditemukan: Pertama, dengan model pemahaman islam wasathiyah (moderat), hal ini terlihat dari bentuk pembelajaran dan kurikulum yang di ajarkan di pondok Gasek. Kedua, rasa nasionalisme yang tinggi. Ketiga, toleransi diajarkan sejak santri masuk pertama di Pondok Pesantren. Masa Orientasi Pondok, santri diberikan materi tentang toleransi. Keempat, Reorientasi makna Jihad. Yang selama ini jihad diartikan dengan berperang bagi Pondok Sabilurrosyad dimaknai jihad melawan kebodohan jihad menegakkan ajaran Islam yang moderat di media sosial.
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Mahasneh, Anjad A. „(Re)constructing Narratives in Qur'an Translation“. International Journal of Arabic-English Studies 23, Nr. 2 (20.06.2023): 101–24. http://dx.doi.org/10.33806/ijaes.v23i2.455.
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Negative and distorted narratives about Islam and Jihad in the Western media, in general, and in certain publications, in particular, have increased with the emergence of terrorist and radical groups in the past decade. Narrative theory has recently expanded to include the study of translations and other types of texts in order to show how ideology and power relations affect narration and potentially steer public opinions. This paper scrutinizes the negative narratives constructed and reinforced over time by both some Western publications after the emergence of ISIS and by some leaders of terrorist groups such as the Islamic State of Iraq and Syria (ISIS), about Islam in general and about Jihad in particular. It examines a number of narratives regarding jihad and war-related verses put forth by both the Western publications and ISIS leaders in light of Mona Baker and Sue-Ann Jane Harding’s theories of narrative. It is found that negative narratives proliferate distorted images and misconceptions about Jihad and Islam. These narratives have contributed to a meta-narrative in which Jihad and Islam are contiguous with terrorism, and that these narratives have therefore contributed to global Islamophobia.
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Jevtic, Miroljub. „Jihad in the world and domestic public“. Zbornik Matice srpske za drustvene nauke, Nr. 116-117 (2004): 77–101. http://dx.doi.org/10.2298/zmsdn0417077j.
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Jihad ? a system of all activities and procedures implemented by the Moslems to achieve the triumph of their faith ? became specially interesting because of its belligerent variant. In the European visualization, it acquires the characteristics of the holy war. Under the influence of the ideas about globalization, the Moslems should also be included into that project, so the idea of jihad became an obstacle. Therefore the Euro-American practice in the media tried to disregard and neglect this idea, with the wrong belief that the problem itself would disappear within this negligence. In Yugoslavia the situation was similar. The Moslem media concealed that idea, and the greatest part of the non-Moslems discussed that problem in such a way that the phenomenon remained completely uninvestigated or wrongly presented, which in the end gave a bad result for the globalization itself.
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Asegaf, M. Maulana. „Analisis Fatwa MUI Tahun 1982 tentang Mentasharufkan Dana Zakat untuk Kegiatan Produktif dan Kemaslahanatan Umum (Perspektif Yusuf Qardhawi)“. Management of Zakat and Waqf Journal (MAZAWA) 2, Nr. 1 (30.09.2020): 1–20. http://dx.doi.org/10.15642/mzw.2020.2.1.1-20.
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This study seeks to answer an uproar issue some time ago in social media about the issue of allocating zakat funds for infrastructure purposes. Although, as reported in one of the electronic media, the head of the National Amil Zakat Agency (BAZNAS) has clarified that the issue is not true and may not be allocated for infrastructure but only for mustahiq. However, it is quite a shocking because already circulating in the social media, especially the existence of MUI fatwa seemed to legalize these activities in the name of fi sabillah. Therefore, the focus of this research is on the fatwa of the 1982 Indonesian Ulema Council about the allocation of zakat funds for productive interests and public benefit in the perspective of Yusuf Qardhawi. This research is library research using a descriptive qualitative method, in which the researcher observes the fatwa of MUI and various Islamic literature, especially on zakat. In order to find the light of the problem so that it can provide the best solution and not make muzakki feel worried about the zakat funds that they have given to Amil. The results of this research are: First, the allocation of zakat funds for infrastructure was not appropriate because there were still many Mustahiq who needed it more. Second, Zakat funds can be allocated if in an emergency such as if in a country education has been controlled by liberals, radicals, communists and atheists. Third, the allocation of zakat funds in the name of Fi Sabilillah must be in accordance with the agreement of Madzahib Arba’ah , which is only intended for people who are jihad in the path of Allah SWT. Fourth, According to Yusuf Qardhawi in the context of this era, jihad can use oral and written words, although it is not the same as jihad in the textual sense (war). However, by using qiyas, jihad (war) and jihad (non-war) can be equated with the same reason namely Nusrotul Islam.
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Ahmad, Jafar. „Analisis Keberhasilan Resolusi Jihad Nahdlatul Ulama (NU) Dalam Perjuangan Kemerdekaan Republik Indonesia“. Ishlah: Jurnal Ilmu Ushuluddin, Adab dan Dakwah 4, Nr. 1 (21.06.2022): 93–110. http://dx.doi.org/10.32939/ishlah.v4i1.176.
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The jihad resolution initiated by the founder of Nahdlatul Ulama( NU), Haddratus Shaykh Hashim Asyari, at the beginning of the independence of the Republic of Indonesia (October 1945), proved successful in moving the Islamic masses to fight the Dutch invaders who tried to return to ride the allies in Surabaya. An unequal battle against a heavily armed foreign army The question is, why did the resolution of jihad work? What factors can mobilize the Muslim masses so as to welcome the resolution of jihad? Will the resolution of jihad remain relevant if it is implemented in the present or in the future? The data in this research was obtained through literature reviews, both in indexed journals and book reviews, and by analyzing information in a number of mass media. The findings of this research indicate the success of the resolution of jihad in mobilizing the Islamic masses during the independence period because of a number of things. First, the momentum of the proclamation of August 17, 1945. The moment made all Indonesian people solid, especially Islam. Second, the massive mobilization of resources among Islamic boarding schools, especially the formation of militant masses due to the growth of a kind of belief that welcoming the resolution of jihad is mandatory and when syahid will be rewarded with Paradise. Third, the success of the framing of the fatwa of jihad was because it was initiated by high-reputed scholars and then spread massively by scholars through boarding schools so as to stimulate collective action.
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Al-Rawi, Ahmed. „Islamic State in Iraq and Syria’s standardized media and jihadist nation-state building efforts“. Communication and the Public 4, Nr. 3 (10.06.2019): 224–38. http://dx.doi.org/10.1177/2057047319853323.
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In its efforts to establish order and legitimacy among the people it once controlled, Islamic State in Iraq and Syria followed standardized and systematic nation-state building policies. The terrorist group attempted to establish an imagined jihadist nation-state with the assistance of standardized media productions and practices. These media productions that are examined in this article reflect Islamic State in Iraq and Syria’s unified vision of the ultra-conservative society that it once intended to form in its different territories. I argue here that Islamic State in Iraq and Syria used standardized media productions to promote strict sharia laws including emphasis on men and women’s garments, distrust in secular rule, and calls for jihad in the different cities that it controlled. For Islamic State in Iraq and Syria, media is jihad and journalists are Mujahideen whose main purpose is to mobilize the masses and assist in creating a jihadist nation-state.
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Syahriyati, Alfi. „Al-Quran dan Radikalisme : Analisis Ayat-Ayat Jihad dalam Media Online“. JOURNAL OF QUR'AN AND HADITH STUDIES 8, Nr. 1 (30.06.2019): 34–55. http://dx.doi.org/10.15408/quhas.v8i1.13384.
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Makalah ini membahas fenomena radikalisme pemahaman keagamaan yang dimuat dalam media online. Dengan menggunakan metode observasi dan analisa isi, penulis mendiskusikan ayat-ayat jihad yang dimuat di media online sebagai ekpresi faham radikalisme agama. Studi ini menemukan bahwa terdapat penyalahgunaan ayat-ayat al-Qur’an dalam media online untuk mendapatkan simpatisan sebanyak mungkin dari para pengguna.
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Hidayati, Siti Nur, Muchamad Arif, Varia Virdania Virdaus und Andini Dwi Arumsari. „SIMULASI BERKENDARA LALU LINTAS DENGAN MEDIA BARANG BEKAS UNTUK MENINGKATKAN DISIPLIN SEJAK USIA DINI DI TK QILPI AL JIHAD SURABAYA“. MOTORIC 3, Nr. 2 (16.12.2019): 92–99. http://dx.doi.org/10.31090/m.v3i2.954.
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This study aims to determine the effectiveness of traffic driving simulations at Qilpi Al Jihad Kindergarten in Surabaya. The author uses a qualitative descriptive method. The author focuses on applying traffic driving simulations with used media to improve discipline in children from an early age. The author observes 4 times meetings. Each of their meetings plays a different role but with the same content. Media used materials used are available at school and have been adapted to the material being taught. The research subjects were the Qilpi Al Jihad Surabaya Kindergarten which numbered 14 students. All students use media from used materials at each meeting for 30 minutes. The results showed that learning media through varied media used materials will make children more enthusiastic and enthusiastic to learn because it is not boring. However, for children who do not understand the traffic signs and regulations that have been explained by the teacher, they will experience difficulties and confusion.
Keywords: driving simulation, training discipline in early childhood, gross motoric