Journal articles on the topic 'Mission Brotherhood'
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Mellor, Noha. "The Making of the Muslim Brotherhood’s Faith Brand." Middle East Law and Governance 13, no. 2 (June 14, 2021): 196–214. http://dx.doi.org/10.1163/18763375-13020005.
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Abstract This article sheds light on the use of narrative within the realm of political Islam, taking the Muslim Brotherhood as a topical case study. The argument is that the Brotherhood media served as a faith brand that was based on a narrative aimed at mobilizing voters and supporters, both within Egypt and regionally. The article questions whether the Brotherhood media represent a coherent voice of the movement, and how the media have helped sustain, preserve, and distinguish the Brotherhood’s brand for nine decades. It is argued that the Brotherhood’s narrative and brand attributes have come under scrutiny with the ongoing fissures within the movement post-2013, particularly between the old and new guard with regards to the re-assessment of the Brotherhood’s ideology and mission. These controversies attest to the gradual fragmentation of the Brotherhood brand, raising doubts about the movement’s ability to resuscitate this brand in the future.
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Winter, Ralph D. "William Carey's Major Novelty." Missiology: An International Review 22, no. 2 (April 1994): 203–22. http://dx.doi.org/10.1177/009182969402200205.
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The nature of the Serampore Brotherhood is important both for its influence on later history and for its relevance to unresolved structural quarrels today, in which even the United States government is involved. New misson agencies are forming all over the globe in increasing numbers, and they are picking their patterns without a great deal of historical reflection. This article does not evaluate the Brotherhood from the standpoint of its mission strategy, but in terms of its human resource development and maintenance—as a mutually accountable, self-governing fellowship that may be the most important single dimension of a mission outreach.
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Wani, Gowhar Quadir. "Moataz El Fegiery - Islamic Law and Human Rights: The Muslim Brotherhood in Egypt." ICR Journal 9, no. 1 (January 15, 2018): 125–27. http://dx.doi.org/10.52282/icr.v9i1.150.
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The Muslim Brotherhood of Egypt is one of those Islamist movements in the modern period that commands huge influence both locally and globally. Like other movements, it has crafted a huge corpus of literature articulating its understanding of the religion to which it adheres-Islam-as well as the presentation of its mission. The present book under review is an investigation of the Muslim Brotherhoods understanding as well as exploitation of the language of human rights in the context of Islamic law.
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Кинстлер, А. В. "Peter and Paul Brotherhood in Germany: history and mission problems." Quarterly Journal of St Philaret s Institute, no. 2(50) (May 17, 2024): 100–123. http://dx.doi.org/10.25803/26587599_2024_2_50_100.
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В статье рассматривается миссионерская деятельность Петропавловского братства в Германии в 1948 — начале 1950 г. Этой теме еще не посвящались научные работы, и настоящая статья является первым исследованием истории братства. Отмечается, что братство было единственной русской православной организацией в Германии, деятельность которой была сосредоточена исключительно на проповеди православия народам, исповедовавшим его до разделения церквей в 1054 г., в частности, немцам. Основное внимание уделяется истории братства, его взаимоотношениям с Русской православной церковью заграницей (РПЦЗ). На основании архивных документов автор приходит к выводу, что связь братства с РПЦЗ не являлась формальной, а взаимоотношения были примером соработничества епархии и братства. Изучается структура братства и рассматриваются методы его работы. В статье обозначаются проблемы миссии братства, одна из которых — нехватка миссионеров, приведшая к прекращению деятельности братства. Актуальность статьи обусловлена тем, что Православная церковь продолжает свое пребывание и служение в Европе, и интерес к православию со стороны европейцев возрастает. Основной источниковой базой статьи явились документы архива Германской епархии Русской православной церкви заграницей, впервые вводимые в научный оборот. This article is devoted to the study of the missionary activities of the Peter and Paul Brotherhood in Germany in 1948 — early 1950. This article is the first study of the activities of the brotherhood. It is noted that the brotherhood was the only Russian Orthodox organization in Germany, whose activities were focused exclusively on preaching Orthodoxy to the peoples who professed it before the separation of the Churches in 1054, in particular, the Germans. The main attention is paid to the history of the brotherhood, its relationship with the Russian Orthodox Church Outside of Russia. The structure of the brotherhood is studied and the methods of its work are considered. Problematic aspects of the mission of the brotherhood are outlined in the article. The relevance of the topic of the article is that the Orthodox Church continues its stay and ministry in Europe, where the interest in Orthodoxy on the part of Europeans is increasing. Orthodoxy is the cradle of Christian Europe. The main source base of the article is the documents of the archives of the German diocese of the Russian Orthodox Church Outside of Russia, first introduced into the scientific turnover.
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Byrnes, Timothy A. "The Politics of Religious Brotherhood." Comillas Journal of International Relations, no. 29 (April 22, 2024): 57–67. http://dx.doi.org/10.14422/cir.i29.y2024.004.
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When six members of the transnational brotherhood of the Society of Jesus (Jesuits) were murdered in cold blood in El Salvador in November 1989, the Jesuit community in the United States responded with a powerful combination of outrage and embarrassment bordering on guilt. The Jesuits assassinated at the Universidad Centroamericana were killed because their devotion to the Jesuit mission of “the service of faith and pursuit of justice” was seen by the leadership of the Salvadoran military as a direct threat. And they were killed by a Salvadoran military that was receiving in support of its war against an insurgent guerilla force over $1 million per day from the United States government. Using all of the substantial institutional resources at their disposal, Jesuits in the U.S. worked to pressure the Salvadoran government to hold accountable “the authors of the crime” within the military’s high command, while at the same time they worked to pressure the U.S. government to shut off the military aid that had been used to murder their fellow Jesuits. “Their” government was killing “their” brothers, and the Jesuits in the U.S. mobilized a complex, transnational political response out of both communal solidarity and national responsibility.
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Magboo, OP, Cecilio Vladimir, and Rolando de la Rosa, OP. "Lay Brotherhood in the Dominican Order." Philippiniana Sacra 45, no. 135 (2010): 503–29. http://dx.doi.org/10.55997/ps3002xlv135a1.
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The Order of Preachers is clerical. Although clerical in nature, it has lay brothers who are considered an integral part of the Order. Its founder, St. Dominic, included lay brothers to be an essential element to fulfill its mission. However, the role of the lay brothers in the Order of Preachers has evolved. These changes were to a great extent an influence of changes within the Church and the social order as a whole. The acceptance of native Filipino vocations to the Dominican Order in the early 20th century signaled the birth of Filipino Dominican cooperator-brothers. Since its foundation in 1971, the Dominican Province of the Philippines has continuously been at work to make the status of lay brotherhood relevant with the times. The Dominican Order in the Philippines is considered to be blessed. It had as its first native Filipino vocation to cooperator-brotherhood a holy and outstanding man, Gregorio Hontomin. He is presently being considered as a possible candidate for beatification.
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Kristiyanto, Materius. "Dialog and evangelization according to Charles de Foucauld and The Implication for the Church of Indonesia." Journal of Asian Orientation in Theology 04, no. 02 (August 30, 2022): 183–208. http://dx.doi.org/10.24071/jaot.v4i2.5211.
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This qualitative research uses a literature review method with the aim of exploring Charles de Foucauld's thoughts on dialogue and evangelization among Muslims. The ideas of dialogue and evangelization can be traced from his life story as a Catholic priest and missionary. His spiritual life was colored by seeking the last place, as Jesus lived in Nazareth, in several Trappist monasteries, and finally chose to become a missionary priest. He became a missionary in Algeria in preparation for a mission to Morocco. He lived among the Muslims in Beni Abbs - Tuaregh and Tamanrasset. He built a house of brotherhood to build brotherhood with everyone. He testifies to a simple and ascetic life. After Foucauld's death, several groups of followers grew in Europe, namely Piccoli Fratelli and Piccole Sorelle. They form small communities that continue the spirit of dialogue and evangelization by living as a unit in society in the form of an inclusive basic community. The basic community aims to build universal brotherhood, regardless of ethnicity, religion, and race. The inclusive dialogue model is very relevant for the multicultural and multireligious Indonesian society.
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ELLIS, THOMAS. "“Howdy Partner!” Space Brotherhood, Detente and the Symbolism of the 1975 Apollo–Soyuz Test Project." Journal of American Studies 53, no. 3 (March 16, 2018): 744–69. http://dx.doi.org/10.1017/s0021875817001955.
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In 1975 American and Soviet spacecraft docked together in orbit as part of the Apollo–Soyuz Test Project (ASTP), the world's first international crewed space mission. Focussing on the project's political symbolism, this article argues that the ASTP was an attempt by the Nixon and Ford administrations to advertise US–Soviet detente by harnessing the optimistic imagery of “space brotherhood,” an instinctive kinship supposedly shared by American astronauts and Soviet cosmonauts. This was ultimately unsuccessful, as detente's critics appropriated the mission for their own symbolic use to attack US–Soviet detente as a fantastical escape from earthly problems.
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Y.A., Adewale, Adelakun E.A., Atowoju A.A., and Adelakun A.O. "Implication of Religious Syncretism on Baptist Mission Work in Ojo Island, Lagos State Nigeria." African Journal of Culture, History, Religion and Traditions 6, no. 2 (December 28, 2023): 86–97. http://dx.doi.org/10.52589/ajchrt-qacfwflh.
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Baptist is one of the denominations and mission agencies that have been doing mission work in Ojo Island for several decades now. However, the mission work in Ojo Island is not without challenges such as poverty, cultural affiliation and idolatry, but this study focuses on religious syncretism. Therefore, the study investigated factors responsible for religious syncretism in Ojo Island, Lagos State, Nigeria with a view to identify ways of strengthening the Baptist mission work. The framework for the study was premised on theology of mission, which underscores that mission found its basis in God’s love and redemptive plan through Jesus. Descriptive survey design was adopted while questionnaires were administered to two hundred and twenty-three (223) members of the selected Baptist churches using the purposive random sampling method. The data generated was analysed through frequency count, bar chart and pie chart. Factors responsible for religious syncretism on the Baptist mission in Ojo Island include: assumption that all religious traditions are relative and complimentary, community background and economic life, seeking for rescue in a time of crisis and insecurity, family ties and brotherhood relationship. All these constitute a serious challenge and setback for the Baptist mission efforts in Ojo Island. The study recommends contextual biblical preaching, discipleship, power evangelism, and social actions such as regular medical mission and vocational training as means of strengthen the Baptist mission work in Ojo Island.
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Arkhipova, N. E. "Anti-Sectarian Mission of Holy Cross Brotherhood in Nizhny Novgorod Diocese in 1906—1916." Nauchnyy dialog, no. 2 (2018): 219–30. http://dx.doi.org/10.24224/2227-1295-2018-2-219-230.
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Limbong, Sukanto. "Gereja dan Pandemi Covid-19." Jurnal Suluh Pendidikan 9, no. 2 (September 17, 2021): 72–79. http://dx.doi.org/10.36655/jsp.v9i2.601.
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Nearly all people of the church is exposed to pandemic covid-1, instead they are not exposed to sars virus covid-19, they are exposed to predisposition, frailty, and any other social impacts. Indicators of ABC, Attendance (crowded by visitors), Building and Cash flow currently deemed as measurement of successful church service abruptly changed amid covid-19. In fact, church visitors drastically decreased, church building would be vacant and cash flow particularly income definitely declines. If in history the world was suffered from pandemic for several times, it suggested that a pandemic may happens in such a prolonged time, then church is unlikely to dwell on this condition, church is unlikely to be underdeveloped with the same pattern. This study offered the possibility to church to switch to solidarity services, the mission transfers to the deepest part of the church. There is a challenge for the church to transform into more humanity, pursue solidarity, try to be more gracious, be concerned about other. Identification of solidarity and brotherhood becomes indicators of missional Church. The mission shifted into any different form of loving service, particularly for those who are the most vulnerable.
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Montanel Marcuello, María Ángeles. "El legado de Miguel de Capiella y la labor asistencial de la Cofradía de Santa Fe." Aragón en la Edad Media, no. 27 (May 3, 2017): 203. http://dx.doi.org/10.26754/ojs_aem/aem.2016271448.
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Resumen: La cofradía de Santa Fe se fundó en 1218 en la parroquia de San Gil de Zaragoza. En 1392, Miguel de Capiella, un rico ciudadano zaragozano, legó en su testamento la mayor parte de su fortuna para que esta hermandad se ocupase de auxiliar a pobres y huérfanas. Este documento rigió la misión y la financiación de la cofradía y fue el justificante que legitimó a los parientes del testador a ocupar una de las dos capellanías perpetuas que éste ordenó para mantener su memoria y garantizar la salvación de su alma. El texto fue transcrito a lo largo de los años y consiguió perpetuar el recuerdo de Miguel de Capiella. Palabras clave: Legado, Miguel de Capiella, Cofradía, Santa Fe. Abstract: The brotherhood of Santa Fe was founded in 1218 by the church of San Gil in Zaragoza. In 1392, Miguel de Capiella, a wealthy citizien of Zaragoza, left, in his testament, most of his fortune to this fraternity to help poor and orphaned girls. This document guided the mission and the financing of this brotherhood, but it was justifiably a way to prove the right to manage one of the two perpetual chaplaincies created by Capiella to sustain his remembrance and save his spirit. Therefore, the testament has been transcribed over the years keeping the memory of Miguel de Capiella. Keywoords: Legacy, Miguel de Capiella, Brotherhood, Santa Fe.
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Lembaga, Evodius Karunia. "Dimensi Perutusan dalam Ekaristi Sebagai Persekutuan, Kenangan, dan Perayaan Kehidupan." Perspektif 12, no. 2 (December 1, 2017): 135–50. http://dx.doi.org/10.69621/jpf.v12i2.94.
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The encyclical letter Ecclesia de Eucharistia of Pope John Paul II,which states that the Church lives from the Eucharist, is the essence of the mystery of the Church. The faithfuls live from the Eucharist where Christ himself is present and sacrifices himself for human beings. Thus, the Eucharist is the heart of the life of the Church. Eucharist as communion signifies that it creates a brotherhood and communion among the faithful, who shall be stated in brotherhood with other fellows outside the Church. The Eucharist as memorial signifies that the memories of the work of God’s redemption in His son, Jesus Christ,are actualized here and now so that the work of salvation presented in the Eucharist should energize the daily life of the faithful. Eucharist as celebration of life indicates that the work of the loving God given to mankind invites people to celebrate it along with others who do not know Christ. The mission dimension of the holy Eucharist means that the work of salvation must be carried out by every Christian throughout the world.
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Zumaroh, Zumaroh Zumaroh. "Nilai Dakwah Dalam Al-Quran." Ath Thariq Jurnal Dakwah dan Komunikasi 5, no. 1 (July 14, 2021): 45. http://dx.doi.org/10.32332/ath_thariq.v5i1.3169.
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Islam is religion carry of salvation mission or dakwah for all over nature. For realization that mission, Allah SWT down the Holy Quran for mankind guidance. Yusuf Qordhowi, said in the Al-Quran have two base value dakwah there are correlation with divinity and with society. As for the first value is confession taha Allah SWT is the oneness of the God in the word and the second are: equality and brotherhood, justice and world peace. All of teaching are values of dakwah to be called of humand kind. Tauhid is primary for all of human action must be impacted for social kindness. Therefore, belief in the oneness of god/Allah SWT and deny of toghut will be inflicted for goodness of ummah and actualized Islam rahmatan lilalamin. This research use study text approach, and use library reseach aggregation with conten analysis methode.
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Hasanah, Naimatul, and Nuril Badria. "Konsep Nilai Tambah Syariah Berlandaskan Akhlak Qur’ani." ETNIK: Jurnal Ekonomi dan Teknik 2, no. 7 (July 20, 2023): 611–19. http://dx.doi.org/10.54543/etnik.v2i7.222.
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Value added is a key concept for measuring income to determine a company's performance. On the other hand, Sharia's added value is economic, intellectual and spiritual. This study aims to build the concept of sharia value added. Study, that is, research in which data collection is done by collecting data from a variety of literature. The results of this research are based on the Qur'anic morality, namely economic value added (in the form of money), mental and spiritual value added (in the form of altruistic feelings, joy and love, sense of brotherhood, justice, truth, honesty and trust, care for nature, and a sense of God's presence) are acquired, processed, and distributed in a lawful manner, and morality is ingrained in every aspect of life as the lifeblood to carry out that mission. increase. The owner of an important treasure, that is, the responsibility of God. Economic value added (in the form of money), mental and spiritual value added (in the form of altruistic feelings, joy and love, sense of brotherhood, justice, truth, honesty and trust, care for nature, and a sense of God's presence)
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Samson, Jane. "Christianity, masculinity and authority in the life of George Sarawia." Journal of the Canadian Historical Association 20, no. 2 (September 15, 2010): 60–84. http://dx.doi.org/10.7202/044399ar.
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George Sarawia was ordained in 1873 as the first Melanesian Anglican priest. This article presents preliminary research findings concerning the various constructs of masculinity deployed by Sarawia, his indigenous community, and the mission. A high-ranking member of the indigenous men's society, and part of an extended family, Sarawaia integrated Christian concepts of brotherhood and fatherhood with controversial results. Some of his fellow missionaries accused him of leading his people more as an indigenous big-man than as a priest. The article contends that the career of George Sarawia revealed a negotiation, rather than an imposition, of masculinities reflecting indigenous as well as western priorities.
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I Wayan Kariarta, Komang Heriyanti, and Ni Made Evi Kurnia Dewi. "Eksistensi Ratam Bagi Penanaman Visi Dan Misi Prodi Teologi Hindu Di STAHN Mpu Kuturan Singaraja." Ganaya : Jurnal Ilmu Sosial dan Humaniora 4, no. 2 (September 17, 2021): 623–36. http://dx.doi.org/10.37329/ganaya.v4i2.1396.
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Ratam activities in the Hindu Theology Study Program are held in the framework of campus life orientation for new students (maba). In the implementation of ratam activities there are efforts to build communication and familiarity between all academic communities in the Hindu Theology Study Program. The vision of the Hindu Theology Study Program is: "Superior and Dignified Study Program of Tri Kaya Parisudha character". While the mission of the Hindu Theology Study Program is 1) Organizing quality Hindu Theology education to produce graduates of character, superiority and dignity; 2) Conduct innovative research in the development and application of Hindu Theology. 3) Organize community service in the field of Hindu Theology. Understanding of the vision and mission of the Hindu Theology Study Program by all academic community contained in it, is the fundamental point that determines the success of the work program that has been established. The background of the ratam is to socialize the vision of the Hindu Theology Study Program mission and strengthen the sense of brotherhood for the academic community in the Hindu Theology Study Program. Through the socialization of vision and mission, it is hoped that it can strengthen the understanding of the values contained in the concept of Tri Kaya Parisudha and increase solidarity between academic community in Hindu Theology Study Program.
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Gugler, Thomas K. "Making Muslims Fit for Faiz (God’s Grace): Spiritual and Not-so-spiritual Transactions inside the Islamic Missionary Movement Dawat-e Islami." Social Compass 58, no. 3 (September 2011): 339–45. http://dx.doi.org/10.1177/0037768611412139.
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The Islamic missionary movement Dawat-e Islami is headed by the Memon business man and Barelwi scholar Muhammad Ilyas Qadiri Attar and aims to confront the Deobandi-affiliated Tablighi Jamaat in spreading Sunnah, the lifestyle of the Prophet and the Salaf. Since 2008 Dawat-e Islami has used its own TV station—the Madani channel—to advertise Sunnah-centric Sufism and popular piety through Sunnaization: the Islamization of clothing style, speech and behaviour. Fostering lay leadership and missionary journeys, the brotherhood reinforces a more general trend of making Islamic lifestyles market-worthy, i.e. capable of catching attention and attracting demand, thereby standardizing Sunnah, individualizing Islamic mission, and branding Barelwiyat. Its strategies of mobilization are thus described by applying the metaphors of religious economics.
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Jannah, Ike Nur, Rodliyah Rodliyah, and Lailatul Usriyah. "Cultural Transformation in Religious Activities Based on Ahlussunnah Wal Jama'ah Values in Islamic Boarding Schools." Nazhruna: Jurnal Pendidikan Islam 6, no. 2 (July 5, 2023): 306–19. http://dx.doi.org/10.31538/nzh.v6i2.3404.
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This article describes and analyzes implementing ahlussunnah wal-jamaah values through religious activities and culture at the Al-Ikhlas Wuluhan Islamic boarding school, Jember Regency, East Java: data collection techniques utilized observation, interviews, and documentation studies. The stages in question follow the pattern of the reduction stage, the stage of presenting data, making temporary conclusions, and verification activities. The research findings conclude that two values become the vision and mission of the Al-Ikhlas Wuluhan Islamic boarding school; first, the value of human beings, namely the teaching that students must balance between religion and the world; in other words, Islam does not only pay attention to the afterlife issues but also pays attention to worldly problems, the second is the value of brotherhood or ukhuwah basyariyah, namely brotherhood that applies to all human beings universally without distinguishing race, religion, ethnicity and other aspects of specificity with the details of the rights of fellow human beings in property by taking into account the needs of their siblings with excess wealth, the rights of fellow human beings in guarding speech. While the religious activities carried out by the Al-Ikhlas Wuluhan Jember Islamic Boarding School in improving the ahlussunnah wal-jama'ah character of the students are internal activities carried out and attended by only the core students, internal activities include sorogan al-Qur'an, mudzakarah, evening dhikr, and khidmad. In contrast, core and village students carry out and participate in external activities, namely pencak silat activities.
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Harris, Paul W. "Dancing with Jim Crow: The Chattanooga Embarrassment of the Methodist Episcopal Church." Journal of the Gilded Age and Progressive Era 18, no. 2 (March 8, 2019): 155–73. http://dx.doi.org/10.1017/s1537781418000695.
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AbstractAfter the Civil War, northern Methodists undertook a successful mission to recruit a biracial membership in the South. Their Freedmen's Aid Society played a key role in outreach to African Americans, but when the denomination decided to use Society funds in aid of schools for Southern whites, a national controversy erupted over the refusal of Chattanooga University to admit African Americans. Caught between a principled commitment to racial brotherhood and the pressures of expediency to accommodate a growing white supremacist commitment to segregation, Methodists engaged in an agonized and heated debate over whether schools intended for whites should be allowed to exclude blacks. Divisions within the leadership of the Methodist Episcopal Church caught the attention of the national press and revealed the limits of even the most well-intentioned efforts to advance racial equality in the years after Reconstruction.
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Alim, Syahrul, Novita Paradhita Wulandari, and Titin Florentina Purwasetiawatik. "compassionate leadership profile: A case study in the saving and loan cooperative leadership of Bhina Raharja." Communications in Humanities and Social Sciences 1, no. 2 (December 31, 2021): 54–60. http://dx.doi.org/10.21924/chss.1.2.2021.16.
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The leadership style has a big impact on how well an organization achieves its objectives and it serves as the driving force behind the organizations decision-making. An ideal organization employs an effective and efficient leadership style. This study aims to observe the leadership behaviors at Bhina Raharja Savings and Loan Cooperative in Central Java. In-depth interviews were conducted to four informants: the top leader, human resource, branch leader, and treasurer. The findings revealed that the leadership present was unique and distinct. Every process was based on trust and fraternity, and the leadership was generally pleasant. The organization's mission was not limited to monetary gains. Furthermore, the courageous attitude of giving in and valuing brotherhood became a distinguishing feature. This leadership style is known as compassionate leadership, and it has been used in the Bhina Raharja Cooperative by highlighting the elements of trust, kindness, and humanity.
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Yusuf, Moh. "Prinsip Ikrâm al-Muslim Gerakan Dakwah Jamaah Tabligh dalam Membangun Masyarakat Religius di Temboro Magetan." ISLAMICA: Jurnal Studi Keislaman 10, no. 2 (March 29, 2017): 299. http://dx.doi.org/10.15642/islamica.2016.10.2.299-324.
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This article explores the Da‘wah Movement of Jamaah Tabligh in building religious community in Temboro Magetan. One one of the main teachings is the principle of ikrâm al-Muslim (honoring and respecting every Muslim). The principle makes the missionary movement acceptable to the Muslim community widely. This principle is really important for the creation of the unity of the Muslims in the name of ukhuwwah Islâmîyah (Islamic brotherhood). This principle prohibits a believer to guestion the religious stream, political choice, position, and social status and background of the individual community of individual Muslims. The principle eventually enables the tabligh community to adapt to different environments and preaching fileds in building religious community. Initially, people did not respond the tabligh mission in Temboro, but it did not dampen the spirit of tablighis to preach. They remain persistent and patient in fighting for the truth of Islam. Their goal is to liven the passion of high religiosity.
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Khambali, Khambali, Hasan Basri, and Andewi Suhartini. "POTENTIAL AND DEVELOPMENT EFFORTS OF ISLAMIC BOARDING SCHOOLS AT DAARUT TAUHIID ISLAMIC BOARDING SCHOOLS IN BANDUNG." Ta dib Jurnal Pendidikan Islam 12, no. 1 (May 10, 2023): 223–32. http://dx.doi.org/10.29313/tjpi.v12i1.11000.
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The purpose of writing this scientific paper is to reveal the potential and development efforts at Daarut Tauhiid Islamic Boarding School Bandung. The method used in writing this scientific work is descriptive with a qualitative approach. The results found show that the Daarut Tauhiid Islamic Boarding School is a pesantren that has potential and development efforts that are in line with its vision, mission, goals and programs. From a historical point of view, pesantren are not only synonymous with Islamic meaning, but also contain the meaning of Indonesian authenticity. In the process, pesantren functions as: Center for Islamic studies; da'wah development center; Center for religious and moral services; and the Center for the Development of Islamic Solidarity and Brotherhood Total Quality Management (TQM) implemented by Islamic boarding schools is a step forward in achieving the quality of Islamic boarding school education in accordance with customer satisfaction which ultimately boils down to the suitability between Islamic boarding school output and the times.
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Yadav, Sanjay Kumar, and U. C. Vashishtha. "Social, Cultural, and Economic Wellbeing of Educationally Deprived Children of Lucknow City." Revista Review Index Journal of Multidisciplinary 4, no. 1 (March 31, 2024): 01–10. http://dx.doi.org/10.31305/rrijm2024.v04.n01.001.
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When it comes to accomplishing personal and social goals, education is an essential tool. The quality of life is improved, equality is promoted, and various chances for social participation are enhanced via education. Since gaining its independence, India has remained steadfast in its commitment to the democratic ideals of brotherhood, equality, and justice. Providing widespread access to high-quality primary education is central to its mission to achieve educational objectives. This study investigates the status of the social, cultural, and economic wellbeing of educationally deprived children in Lucknow. In this research, we looked at how children dealing with problems like poverty and lack of school resources are doing. Essential elements in developing a feeling of belonging and identity include cultural customs and a stable and loving familial environment. However, financial constraints and a lack of formal education were significant obstacles. Despite everything, the study highlighted the children’s natural qualities, such as their inquisitiveness, generosity, and ingenuity. According to the results, programs that assist families, respect cultural identity, reduce educational inequalities, and build on children's abilities should be prioritised.
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Artomova, Tetiana. "European values: a liberal doctrine through the methodology of political economy." Ekonomìčna teorìâ 2019, no. 4 (2019): 5–28. http://dx.doi.org/10.15407/etet2019.04.005.
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Clarification of the laws of harmonious ordering of the social economy system was largely carried out in the depth of European civilization in the course of the evolution of fundamental scientific knowledge. Thus, the synergy of intellectual efforts of the representatives of classical German philosophy, English political economy and French social doctrines became a catalyst and, at the same time, a fertile cultural ground for the establishment of civic institutions of modern times. Transcendent understanding of civilizational values as a system of social relations is to be carried out by political economy – the science of economic laws. Such a mission of economic science was defined during the formation of its classic research line as the logic of the Middle Way. However, modern economic theory in content remains traditional. It does not conceive its object in a single space-time coordinate system or recognize the economic value (economic good) as its own object and the basis of social relations. For that reason, the most important concepts of civilizational heritage are considerably distorted. Freedom, equality, and brotherhood, which are considered to be political in origin, are the most important universal values that have been promulgated by the European community in modern times. However, the crystallization of the values of freedom, equality, and brotherhood in their syncretic unity is initially carried out in the depths of political economy. In recent times, each of them has been taken as one of the traditional methodological branches of economic science. Thus, the problem of freedom is key to the liberal-margin economic doctrine that today ideologically feeds educational courses in economics. In order to modernize the training courses, experts propose to restore their connection with the provisions of the authentic doctrine of liberal marginalization, and with the conceptual system of L. von Mises. This rethinking makes the logic of functioning of the modern market economy and the basic principles of neoliberal policy more transparent and at the same time shows the imperfection of liberal doctrine in comparison with the original scientific provisions of classical economic thought.
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Aqbar, Khaerul, and Azwar Iskandar. "Prinsip Tauhid dalam Implementasi Ekonomi Islam." AL-KHIYAR: Jurnal Bidang Muamalah dan Ekonomi Islam 1, no. 1 (November 12, 2021): 34–44. http://dx.doi.org/10.36701/al-khiyar.v1i1.446.
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This research aims to find out the principles of tawhid and its implementation in the Islamic economic system. This research uses qualitative approaches with library research methods and descriptive analysis. The results show that the nature of tawhid in Islam itself is a unanimous surrender to the will of Allah, both regarding worship and muamalah. From the point of view of tawhid, human was created as His caliph or His representative on earth. Natural resources created must be utilized for the fulfillment of the happiness of all mankind. The implication of this view is the existence of a view of universal brotherhood, which then gives rise to social equality and makes natural resources as “amānah” of God who created the universe. This view will not be substantially implemented if it is not accompanied by socio-economic justice. The enforcement of justice and the elimination of all forms of injustice have been emphasized in the Qur'an as the primary mission of Allah's messenger. Based on this foundation, there should be a balance of all economic factors in economic practice and implementation. People should strive to form a society that pursues key values and seeks the establishment of social justice.
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Zahra, Fathimatuz, and Muhammad Ghufron. "STRATEGI PENGEMBANGAN NILAI-NILAI TOLERANSI DALAM RELASI SOSIAL SUNNI-SYI’AH DI PERKAMPUNGAN CANDI DESA BANJARAN–JEPARA." Islamic Review : Jurnal Riset dan Kajian Keislaman 7, no. 2 (November 27, 2018): 158–73. http://dx.doi.org/10.35878/islamicreview.v7i2.143.
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Differences are part of dynamic phenomenon of human communities that interact with each other. Because, religion as a source of inspiration for the creation of ethics, justice and sosial life as its main mission. Sunni and Syi’ah as historial facts for muslim in Indonesia. Both mazhab that have contributed in the process of indigenization of Islamic Nusantara. Now, these both mazhab are often bumped in difference. Escalation of conflict between the two increased until burning occurs and expulsion of Syi’ah groups at some places such as Sampang, Madura. This research is portraits occur in the Sunni-Syi’ah social space at Candi village Banjaran, Jepara. Researching dynamic of two communities Sunni-Syi’ah social relation at the Banjaran Village is established in a harmonious interaction, mutual respect in difference, upholding the values of peace and humanity. The result of this research showed the description of the development tolerance of both parties maintain brotherhood ukhuwah Islamiyah, through intercommunity of civic networks cultivation mutual trust in the pattern of negotiation and cooperation patern. As well as develop the power of social capital, cultural capital and symbolic capital in some activities that involve each other.
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Hidayat, Dede, Dody S. Truna, Mohammad Taufiq Rahman, and Asep Muhyidin. "The Construction of Habib Rizieq Shihab's Political Islamic Thought in the Post-Reform Indonesian Context." Hanifiya: Jurnal Studi Agama-Agama 6, no. 1 (April 10, 2023): 39–50. http://dx.doi.org/10.15575/hanifiya.v6i1.19966.
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This article describes a religious movement figure in post-Reformation Indonesia (1998), namely Habib Rizieq Shihab, who had a mass organization considered radical, namely the Islamic Defenders Front. This article answers the accusation that Shihab was anti-state politics, anti-Pancasila, anti-the Republic of Indonesia, and was intolerant of anyone different from the movement he had led. This study uses the content analysis method, namely analyzing the ideas in Shihab's writings and lectures to reveal his Islamic political ideology. This study found that Shihab's theology was Ashary and Shafiy Sunni with Alawiy Tareqat order. The Muslim Brotherhood influenced Shihab's thoughts and Al-Maududi's ideas, namely, aspiring to an Islamic state or formalizing religious constitutional law into a condition known as Islamic law. At the local level, Shihab was influenced by the local scholar M. Natsir. However, Shihab's political Islamic thought results gave distinctive features and differed from the existing typology. Shihab accepted Pancasila as the basis of the state. However, the "Shari'ated Indonesia" concept was a theistic concept perceived as implementing the Islamic caliphate vision and mission and the reincarnation of the 1945 Jakarta Charter Pancasila.
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Полунов, А. Ю. "Organization and activities of the Imperial Orthodox Palestine Society in the context of the church brotherhood movement." Quarterly Journal of St Philaret s Institute, no. 2(50) (May 17, 2024): 36–51. http://dx.doi.org/10.25803/26587599_2024_2_50_36.
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В статье анализируется деятельность Императорского православного палестинского общества (ИППО) в контексте церковно-общественного движения 1880 — начала 1900-х гг. Рассматриваются начинания основателя Общества В. Н. Хитрово, отношения ИППО с административным аппаратом Российской империи. Автор показывает, что в деятельности Хитрово и его соратников проявилась важнейшая особенность общественной организации: опора на самостоятельный почин, идейно окрашенную мотивацию ее членов. С точки зрения ряда высокопоставленных сановников, в частности К. П. Победоносцева, ИППО эффективно выполняло важную задачу укрепления позиций России на Святой земле, будучи свободным от мертвящего воздействия бюрократии. Покровительство влиятельных государственных деятелей позволило организации развернуть широкомасштабные предприятия, такие как: поддержка Русской духовной миссии в Иерусалиме, содействие русским паломникам, создание культурно-просветительских и благотворительных учреждений для православного населения Сирии и Палестины. Несмотря на постепенно усиливавшееся сближение ИППО с государственными структурами, оно вплоть до 1917 г. оставалось самостоятельной общественной организацией. Наличие реальной автономии позволило Обществу внести значительный вклад в решение задач духовного, идеологического и культурно-просветительского плана, стоявших перед Россией в Святой земле. The article analyzes the activities of the Imperial Orthodox Palestine Society (IOPS) in the context of the church-social movement of the 1880s — early 1900s. The undertakings of the initiator of the establishment of the Society, V. N. Khitrovo, and the relations of the IOPS with the bureaucracy of the Russian Empire are considered. The author demonstrates that the activities of Khitrovo and his associates revealed the most important feature of the activities of a public organization: reliance on independent initiative, ideologically colored motivation of its members. From the viewpoint of a number of high-ranking statesmen, such as K. P. Pobedonostsev, the IOPS effectively carried out the important task of strengthening Russia’s position in the Holy Land, being free from the deadening influence of bureaucracy. The patronage of influential government figures allowed the organization to launch large-scale enterprises, such as supporting the Russian Spiritual Mission in Jerusalem, assisting Russian pilgrims, and creating cultural, educational and charitable institutions for the Orthodox population of Syria and Palestine. Despite the gradually increasing rapprochement of the IOPS with government structures, it remained an independent public organization until 1917. The real autonomy of the Society allowed it to make a significant contribution to solving the ideological, cultural and educational problems facing Russia in the Holy Land.
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Jehaut, Rikardus. "Membedah Diskursus Sinodalitas Paus Fransiskus dan Relevansinya terhadap Kehidupan Menggereja di Indonesia." Jurnal Ledalero 21, no. 1 (June 25, 2022): 105. http://dx.doi.org/10.31385/jl.v21i1.284.105-120.
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Abstract: This article intends to critically dissect Pope Francis’ discourse on synodality at the commemoration of the 50th anniversary of the institution of the Synod of Bishops on 17 October 2015. First of all, it tackles the<br />concept of synodality briefly and then elaborate on the various aspects of synodality. By using the method of content analysis and literature study, the author - in the light of Pope Francis’ discourse - seeks to provide some<br />critical notes on what the spirit and practice of synodality does means and does not mean. The novelty of this article lies in its attempt to see the relevance of the discourse for the Indonesian context. The author argues that the themes of clericalism, democratization in the Church, the development of civil society based on justice and brotherhood, dialogue between religions are relevant for our context. The author concludes that a correct understanding of synodality as a constitutive dimension of the Church must be possessed by all the faithful because it greatly determines the existence and the life of the Church as well as Her mission in the world. <br /> <br /><strong>Key words:</strong> Diskursus, sinodalitas, Paus Fransiskus, Gereja, Konteks Indonesia
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Herdi Sahrasad. "Sutan Sjahrir: Manusia dan Noktah Sejarahnya di Timur Tengah." SIASAT 2, no. 1 (January 15, 2018): 18–31. http://dx.doi.org/10.33258/siasat.v3i1.3.
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This treatise opens with a small question: Why Sutan Sjahrir married Poppy Saleh Mengundiningrat in Cairo, Egypt in the 1950s and did not in Jakarta? Poppy was studying at the London School, England and Sjahrir in Jakarta, the two then flew to Cairo and married there, witnessed by Soedjatmoko, a child of revolution, which is also a leading intelligentsia and political cadre of Sjahrir. Apparently, the First Prime Minister of the Republic of Indonesia, Sutan Sjahrir had a speck of history in the Middle East during the war of independence 1945-1949, which makes its way to Egypt to meet with the Arab leaders, fighters, intellectuals, activists and warriors. Sjahrir even met Hassan al-Bana, founder of the Muslim Brotherhood persistent against colonialism and imperialism in the Muslim world, especially the Middle East. Sjahrir asked the Arab world to mobilize supports for the independence of Indonesia. Sjahrir known as the Socialists that grow from the Minangkabau world and the Western-educated to find a foothold in the Middle East struggle to carry out a diplomatic mission of the President Soekarno and Vice President M. Hatta, for the people of Indonesia. We should remember and recall, Sjarir as a hero, eventhough he is almost forgotten by this nation.
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Kusi, Josef. "THE MEANING OF "TURAJAJI" FOR THE ROGA TRADITIONAL COMMUNITY NDONA TIMU DISTRICT, ENDE DISTRICT." Santhet (Jurnal Sejarah Pendidikan Dan Humaniora) 7, no. 2 (November 6, 2023): 703–11. http://dx.doi.org/10.36526/santhet.v7i2.3144.
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The problem raised in this research is what is the meaning of Turajaji (eternal covenant) for the Roga indigenous community, East Ndona District, Ende Regency, what is the influence of Turajaji (eternal covenant) for the Roga indigenous community, East Ndona District, Ende Regency. The aim of this research is to find out the meaning of Turajaji (eternal covenant) for the Roga indigenous community, East Ndona District, Ende Regency and to determine the influence of Turajaji (eternal covenant) for the Roga indigenous community, East Ndona District, Ende Regency. The method used in this research is a qualitative research method with data collection techniques, namely observation, interviews and documentation. Meanwhile, data analysis techniques include data reduction, data presentation and drawing conclusions. The research results show that Turajaji (an eternal agreement between two or three traditional villages of different/same descent) with the aim of establishing friendship, brotherhood fosters a sense of kinship that lasts throughout life. The meaning contained in Turajaji (eternal covenant) is cultural, social, ethical meaning. The effect or consequence if one of the parties breaks the Turajaji (eternal agreement) is that they receive a mission, nature will punish, because the Turajaji has been strengthened by a deductive oath, namely the destruction of the party who violates the agreement.
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Muriani, Riska Komala, Faizah Faizah, and Abdul Malik. "Penggunaan Media Sosial Instagram Sebagai Trend Media Dakwah (Studi Kasus Konten Dakwah Akun @jalantaubat)." Jurnal Ilmiah Global Education 5, no. 2 (June 21, 2024): 1306–17. http://dx.doi.org/10.55681/jige.v5i2.2806.
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Dakwah, which means inviting or calling in Arabic, is an eternal mission to spread Islamic values. Based on Allah's commands in the Koran, da'wah must be carried out with wisdom and in a good manner. In the technological era, social media such as Instagram has become an effective tool for da'wah, especially for the younger generation. The @jalantaubat account is a successful example of using Instagram to spread Islamic messages through interesting and relevant content, making da'wah easier and more effective in achieving happiness and prosperity in this world and the hereafter. This research aims to determine the da'wah messages and social values in the da'wah content of the @jalantaubat Instagram account. The results of this research show that the @jalantaubat account on Instagram spreads da'wah messages about Islamic faith and law, highlighting faith in Allah, angels, messengers, Allah's books, the last day, and Allah's qada and qadar. His message provides a practical understanding of Islamic values for Muslims, including the importance of shaking hands, patience, giving alms, fasting during Ramadan, and providing for the family. The content contains social values such as brotherhood, reminders to use time wisely, appreciating the blessings of health, the importance of apologizing, maintaining harmony, and praying for others are also emphasized.
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Winarno, Winarno. "SEJARAH PEMIKIRAN EKONOMI ISLAM DI MASA RASULALLAH SAW." ASY SYAR'IYYAH: JURNAL ILMU SYARI'AH DAN PERBANKAN ISLAM 2, no. 1 (June 30, 2017): 27–46. http://dx.doi.org/10.32923/asy.v2i1.588.
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Rasulallah Saw. was sent to the earth was carrying the mission that Allah is the almighty and take the mandate to build human civilization more dignified than ever. One form of construction was built by Rasulallah Saw. In order to create a dignified human being from the aspect of the economy. The economic aspect is a form of a right economy that is, protected from things prohibited by syara 'such as manipulation, fraud, corruption and so forth.The history records that, the beginning of Islamic economic thought has actually been done by Rasulallah Saw. and his companions (khulafaurasyidin). The economic problems of the people become very serious concerns because economic problems are the pillars of the faith that must be considered. This is as narrated by Muslims, that Rasulallah Saw. Says "Poverty leads people to disbelief". So the effort to eradicate poverty is part of the social policies undertaken by him at that time. Rasulallah Saw. laid the foundations of the state's financial system in accordance with the provisions of the Qur'an. The whole paradigm of thinking in the economic field and its application in everyday life that was inconsistent with Islamic teachings was removed and replaced with a new paradigm that conforms to Qur'anic values, namely brotherhood, equality, freedom and justice. So this was a very significant step, as well as brilliant and spectacular at the time.
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Nord, Philip G. "Narratives of democracy in post-war France." Journal of Modern European History 17, no. 2 (April 1, 2019): 209–19. http://dx.doi.org/10.1177/1611894419835751.
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Loyalists of France’s Third Republic presented the regime as heir to France’s revolutionary tradition and as such the bearer of a set of undying principles: liberty, equality, and fraternity. This narrative came under crippling pressure in the 20th century, and in the aftermath of the Second World War, a new set of narratives began to crystallize that rethought the meaning of republican democracy. Under the Third Republic, it was the venerable Parti Radical, dating back to Dreyfusard days, that had been the mainstay of the democratic idea, but in the Liberation era, the party was sidelined, and successors emerged, Socialist and Christian-democratic, which tendered new visions of democracy’s future. The place of the State in French life was also reconsidered. It ceased to be an object of democratic suspicion but came to be seen rather as an indispensable vehicle for effecting the nation’s reconstruction. France’s place in the world came in for a major rethinking at the same time. The nation remained as ever the bearer of the democratic idea, but it now expressed that commitment as a European power and not an imperial one, as a founding member of a brotherhood of democracies and not as a unilateral actor propelled by a self-appointed civilizing mission. In today’s post-colonial, post-industrial, and globalizing world, however, these narratives no longer have the same purchase as in decades past.
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Al Yamin, Daud Lintang. "Bahasa Arab Sebagai Identitas Budaya Islam dan Pemersatu Keberagaman Suku." Ta'limi | Journal of Arabic Education and Arabic Studies 2, no. 1 (May 24, 2023): 73–86. http://dx.doi.org/10.53038/tlmi.v2i1.60.
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Arabic as a language that grows and develops in Arab countries, especially in the Middle East region. In essence, it is the language of religion and the language of unity for Muslims throughout the world. It was in this language that the Muslim holy book Al-Qur'an was revealed, and with it the Prophet Muhammad carried out his service to humanity. Because of this, in its development the Arabic language was named an international language by the United Nations on December 18, 1973 in recognition of its role and consistency as the language of culture and the unity of the people. The coronation is also a sign that Arabic is also actively used as a regular medium of communication in the association of nations at all levels. For this reason, Arabic cannot be separated from Islam, whose mission is power over the diversity of people. Aside from being a regulation of life, it is also a guideline for modern civilization. This can be seen vertically where the worship of a Muslim will not be valid if it is spoken in other than Arabic. And horizontally, Arabic is a language that has a diction of noble meaning and glorifies one another. Therefore, as long as this language is the obligatory language of a Muslim, then its role is unquestionable as a unifying language and strengthening brotherhood between individuals and groups.
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Naitboho, Yanti Rosalina, Rahma Pramudya Nawang Sari, Jakaria M. Sali, Mohamad Idul Wegha Solo, and Zainul Arifin. "Peran Pengurus Wilayah Nahdatul Ulama Dalam Membumikan Islam Moderat Di Kota Kupang." Ulumuddin: Jurnal Ilmu-ilmu Keislaman 13, no. 1 (June 30, 2023): 101–14. http://dx.doi.org/10.47200/ulumuddin.v13i1.1337.
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Absolute Moderate Islam has been explained in Q.S Al-Baqarah verse 145. This provision is arranged in accordance with the Decree of the Minister of Religion Number 93 of 2022 regarding the strengthening of religious moderation, which must be done in a directed, systematic, comprehensive, sustainable manner. , targeted and responsible way. The existence of religious moderation is based on strengthening the rights of the community in maintaining tolerance and, prospering community life, as well as preventing the emergence of religious conflicts. This research is a type of qualitative descriptive research with the collection of documentation data taken directly from the office of the District Manager of Nahdatul Ulama Timur Nusa Tenggara and interviews with the Nahdatul Ulama Timur Nusa Tenggara regarding the role that has been carried out and the Muslim and non-Muslim community as actors who respond to the impact of the application Moderate Islam on community life. Data processing through the stages of data inspection, classification, triangulation, data analysis, and conclusions. The results of this study found that the role of Nahdatul Ulama Regional Management in grounding Moderate Islam in the City of Kupang has been proven to be effective with the implementation of the vision and mission with supporting factors, namely the strengthening factor of Ukhuwah Islamiyah, the strengthening factor. Brotherhood of Insaniyah and factors that strengthen the relationship between religious leaders.
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Kagamlyk, S. "UKRAINIAN ECCLESIASTICAL DIPLOMATIC MISSIONS DISPATCHED TO RUSSIA FROM THE SECOND HALF OF THE 17th CENTURY TO THE EARLY 18th CENTURY." Actual Problems of International Relations, no. 133 (2017): 68–76. http://dx.doi.org/10.17721/apmv.2017.133.0.68-76.
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The article analyses the activity of Ukrainian church embassies in the Russian state in the second half of the XVII – early XVIII century, based on the materials of two leading Kyiv cells – the Kyiv-Pechersk Lavra and the Mohyla Academy at the Kyiv Brotherhood Monastery, which had special privileges. The main goal for the Kyiv-Pechersk monasteryʼs leadership was to preserve the title of the laurel and the right stauropigy, as well as the canonical submission to the Patriarch of Constantinople at that time. The priority of Kyiv Mohyla Academy was a confirmation its status as a higher educational institute and its material support by the Russian government. To defend these rights in conditions of Russian centralism was the main task of special monastic commissioners, who performed the duties of church advocates, defenders of their monasteries. The article concludes that due to the high level of education, organizational skills and diplomatic trust of Ukrainian church messengers, they managed to achieve significant success in defending the main interests of Kyiv cells – the special status for Pechersk Monastery and the right of a higher educational institute for the Kyiv-Mohyla Academy. The mission of Ukrainian ambassadors of the 60-ies of the XVII century had an important church-political significance. They had forced the leaders of Russian state to realize the rejection of Ukrainian clergy of the Moscow protectorate and detained the subordination of the Kyiv Metropolitanate for twenty years.
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Akhter, Naseem. "E-6 The Compulsion Upon Muslims to Migrate Towards the Medina: (An Analytical Study of the Objectives and Causes From Historical Perspective)." Al-Aijaz Research Journal of Islamic Studies & Humanities 4, no. 1 (June 30, 2020): 56–64. http://dx.doi.org/10.53575/e6.v4.01.56-64.
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Allah (SWT) is a lord of the universe and everything which are in this universe, these all are in the hand of Allah (SWT). When a load of evil acts were increased upon earth, then Allah (SWT) sent His last messenger Hadrat Muhammad (PBUH) to guide the off-track people. At that time, the entire world has drowned up in sinful deeds. The pagan Arab was illiterate, they forgot the name of Allah (SWT) and they made many idols for worship. In the ignorant Arab society, women and slaves were deprived of their fundamental rights. The girls were buried alive in the dust. It needed that someone guides them towards the right path. Hence, Allah (SWT) showered His blessing upon people and He selected the name of Muhammad (PBUH) for this mission. Hadrat Muhammad (PBUH) started his mission as a messenger of Allah (SWT) in pagan Arab society and preached the Islamic teachings for thirteen years in Makkah, besides the hard efforts, some people converted to Islam. The Holy Prophet (PBUH) and Muslims were facing the worst situation in Makkah. Ignorant Arabia increased their cruelty upon Muslims with the passage of time, hence, in this unpleasant environment, it was not possible for Muslims to fulfill the commands of Islam. Therefore, the Holy Prophet (PBUH) and Muslims migrated to Medina. The people of Medina were soft-hearted rather than Makkan's people and the environment was also pleasant for living. So, Hadrat Muhammad (PBUH) established an Islamic state there, where Muslims were easily accomplishing all the commands of Islam and as well as, all the basic rights were given to them. It was the first Muslim state in Medina, where the equality, justice, brotherhood, peace and harmony etc were maintained among people. The aim of this paper is to highlight the objectives of migration of the Holy Prophet (PBUH) to Medina. This work will be an important research work for its theme. Which will provide a lot of information for readers and researchers.
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Domazet, Anđelko. "Ecclesiological Themes in the Pontificate of Pope Francis." Crkva u svijetu 57, no. 4 (December 13, 2022): 605–36. http://dx.doi.org/10.34075/cs.57.4.7.
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The article analyzes the emerging ecclesiology of Pope Francis that revives the teaching of the Vatican Council II and opens a new phase in the reception of Vatican II’s vision of the Church. The introductory part briefly outlines the kerygmatic feature of Pope Francis’s theology, which is in the background of his speech about the Church. The starting point of the second and central part of the article is the phrase “the Church that goes forth”, which represents the hermeneutic key of the Pope’s understanding of the Church. We highlight his reflections about the essence and mission of the Church, such as the missionary transformation of the Church, synodality and polycentric understanding of the Church, Church as a mother and healer, Church and the world. Finally, in the spirit of the Church that goes forth, we elaborate on a ‘Samaritan Church’, a Church as a ‘filed hospital’, characterized by charity, a commitment to the poor, a sense for the periphery and human brotherhood, promoting a culture of encounter and dialogue. The third part of the article focuses on the Pope’s call to holiness and to the realization of Christian spirituality, which internally revives and encourages the missionary transformation of the Church.Research has shown that Pope Francis aims to restore today’s Church in the spirit of the Second Vatican Council. The doctrinal part of his teaching about the Church comes to life in pastoral practice. Pope Francis advocates the Church as a strong moral authority in society and the world. It is a parricidal Church that decisively bears witness, speaks freely and boldly, opens spaces for encounter and authentic dialogue, and knows how to listen and accept criticism.
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Qadri, Abdul. "Bencana dan Tindakan Kepedulian Sosial dalam Keberagamaan: Studi Komparasi Kitab Suci al-Qur’an dan Alkitab." Khazanah Theologia 3, no. 2 (March 14, 2021): 105–16. http://dx.doi.org/10.15575/kt.v3i2.11667.
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Indonesia is a country with a high potential for disaster threat, from BNPB (National Disaster Management Agency) data until September 3, 2020, nearly 4 million people died and 637 religious facilities were damaged. However, the enthusiasm of caring for its people, including disaster victims, Indonesia is included in the top 10 categories of the most generous countries in the world. On the other hand, the disaster in the two holy books of the majority of religions; Islam and Christianity tell a lot about the catastrophic events of the past people that were befallen those who disobeyed God. However, all the disastrous events that occurred were also experienced by those who obey God. For this reason, this article focuses on disasters as a phenomenon in the perspective of the Koran and the Bible, as well as how both of them respond to continuous and recent disaster events that seek to find a foundation and a common ground for both in responding to disaster phenomena in religious reality. This study uses a descriptive-comparative analysis method of the Qur'an and the Bible. This paper finds that (1) al-Qur'an and the Bible at least agree with the concept of disaster as God's will which is also related to human activity. (2) The response to disasters in the two books is similar in several ways, it's just that in the Bible disaster is sometimes interpreted as a sign of God's "presence" in the presence of humans. And finally (3), the two books explicitly provide messages of social concern from disaster events, on the basis of humanitarian brotherhood (ukhuwah insaniyah) or love for all mankind, without differences in race, culture, ethnicity, religion to the nations. So that a disaster event is a momentum for cooperation in a mission of mutual social concern, as well as to create and strengthen peace and harmony together.
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DJELAILI, AHMED. "A NEW READING OF HISTORICAL ACCOUNTS ABOUT THE RULE OF THE BARBARIAN QUEEN (ELKAHINA) AND HER RESISTANCE TO THE ISLAMIC ARMY OF CONQUEST LED BY HASSAN IBN AL-NUMAN (39-74 A.H./658-693 CE)." International Journal of Humanities and Educational Research 2, no. 4 (December 1, 2020): 01–18. http://dx.doi.org/10.47832/2757-5403.4-2.1.
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The article tries to study the historical texts that dealt with the character of the barbarian Queen Tahia, known as the priestess, which sparked widespread controversy during the Islamic conquest, how did she reach the ruling? And the reasons for fighting the army of Hassan bin Nu'man? And its sabotage of the countries of the Maghreb by pursuing a policy of scorched earth? The problem of the number of the Queen’s children, who are three for some, and for the others two? And their fate in the end, did they convert to Islam or were they killed in battle? And the issue of adopting a son and his brotherhood with her children? After going back to the most important sources and examining the historical texts that dealt with the subject and comparing them with each other, I concluded that: Most of those stories about Queen Tehya are closer to superstition than to historical truth, and were recorded after about a century and a half of the historical incidents, and that their owners were not honest and objective Scientific, they drew their information about people who did not live with the event but transmitted it orally, and the purpose of their stories was to try to polish the image of the conquering Umayyad army and reduce the resistance of the Moroccan queen, especially as she managed to inflict heavy losses on Hassan’s army and forced him to retreat to Cyrenaica, Libya. More importantly, the latter did not bother to send reassuring messages to the queen explaining to her the noble mission that he came for, which is spreading Islam in the countries of the Maghreb, and then resistance to Hassan's death was not a rejection of the Islamic religion as much as it was in defense of the land and the homeland.
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Mujianto, Agustinus, and Adry Yanto Saputro. "Tugas Suci Umat Katolik dalam Dialog dengan Agama-agama Lain Di Indonesia Ditinjau dari Dokumen Abu Dhabi Artikel 23-24." Studia Philosophica et Theologica 21, no. 2 (November 5, 2021): 174–94. http://dx.doi.org/10.35312/spet.v21i2.356.
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Abstrak
Fokus pembahasan dari studi ini adalah tentang dialog antaragama. Umat Katolik di Indonesia memiliki tugas suci untuk berdialog dengan agama-agama lain. Tugas suci ini merupakan bagian dari perutusan yang diberikan oleh Yesus Kristus sendiri untuk mewartakan kasih di tengah-tengah dunia, yang sekarang ini telah dilanda oleh krisis kemanusiaan di mana agama digunakan untuk menghasut orang kepada perang, kebencian, kekerasan, dan pertumpahan darah. Metodologi yang digunakan di dalam studi ini adalah metode deduktif dengan pendekatan analogis. Studi ini melihat ada kesejajaran gagasan antara dokumen Abu Dhabi artikel 23-24 dengan Theology of Margin Raymundus Sudhiarsa dan dokumen Fratelli Tutti. Studi ini menemukan bahwa ada lima tema yang dapat digumuli di dalam dialog antaragama, yaitu tema tentang tujuan agama, nilai luhur kehidupan, perdamaian, interpretasi ajaran yang benar, dan persaudaraan
Kata Kunci: Dialog, Tugas Suci, Agama, Umat Katolik
Abstract
The focus of the discussion of this study is on interreligious dialogue. Catholics in Indonesia have a sacred duty to dialogue with other religions. This sacred task is part of the mission given by Jesus Christ Himself to spread love in the midst of the world, which today has been hit by a humanitarian crisis where religion is used to incite people to war, hatred, violence and bloodshed. The methodology used in this study is the deductive method with analogical approach. This study sees that there are parallels of ideas between the Abu Dhabi documents articles 23-24 with Raymundus Sudhiarsa's Theology of Margin and Fratelli Tutti's documents. This study found that there are five themes that can be explored in interreligious dialogue, namely the theme of religious goals, the noble values of life, peace, correct interpretation of teachings, and brotherhood.
Keywords: Dialogue, Sacred Duty, Religion, Catholics
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Ardi, Mohammad Noviani, Fatimah Abdullah, and Abdullah Arief Cholil. "Ukhuwwah al-Islamiyyah as the Basic Foundation of Islamic Moderation: Study of Abdullah bin Nuh’s Works." Sains Insani 4, no. 2 (November 29, 2019): 57–64. http://dx.doi.org/10.33102/jsi2019.4.2.07.
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Basically, Allah creates the all human being on the earth to know each other and to create love between them without any differences of religion, tribes, cults, and others. Islam as the universal religion teaches its adherents to avoid the violence between Muslim brothers as well as non-Muslim; therefore, Islam accentuates dialogue to realize the tolerance and co-existence in unity and diversity of life. However, nowadays, the values and ethic of Islam on Ukuhuwah Islamiyah have left by the majority of Muslims. The difference on the framework of viewing concept of Islam is occurred crucial controversy among Muslim brothers in understanding of Islam its self. As the result, among Muslims, they judge infidel to fellow Muslim and destroy each other, even though, they still believe to one God of Allah and His messenger, and also one Qibla of Ka’ba in Macca. Finally, Islam is stagnant in its realizing of its mission and vision in development of human life. This study use analytical descriptive mathode in order to relevantize Abdullah bin Nuh’s thought in current issues of Islamic thought. Abdullah bin Nuh is one of Muslim scholar that has great concern and deep attention to regrow of brotherhood among Muslims with the concept of Ukuhwah Islamiyyah. According to him, Ukhuwwah Islamiyyah applies to the whole of Muslim world without any distinction of countries, sects, tribes, as long as they still on one of Shahadah of Allah and His messenger. The concept of Abdullah bin Nuh on Ukhuwwah Islamiyyah is relevance to Muslim problematical today, when the majority of Muslim countries collapse with one issue of sects, for example, the controversy of Sunni and Shia. Abdullah bin Nuh devoted throughout his life to avoid the issues of furu’iyyah and controversy between Sunni and Shia. Moreover, he always cooperates with Iran scholar in term of academic research to encounter modern ideologies.
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Moore, Diana. "Africa for the Africans? Risorgimento Republicans and Cosmopolitan Nationalists in an Age of Empire." European History Quarterly 53, no. 4 (October 2023): 599–619. http://dx.doi.org/10.1177/02656914231199226.
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Within a few decades, the Italian people went from a partially colonized to colonizing power. A number of Italian patriots, therefore, who had espoused the ideals of self-determination, republicanism, and cosmopolitan nationalism, found themselves grappling with the rapid entry into colonization of the nation they had fought so hard to create. This article examines the thoughts and ideas of a select group of these individuals: Aurelio Saffi, Agostino Bertani, Alberto Mario, and Jessie White Mario. Focusing on their arguments in the 1880s and 1890s, it examines their reaction to the establishment of the French protectorate in Tunisia (1881), the British invasion of Egypt and defeat of Ahmad ʿUrabi's seemingly nationalist movement (1882), and the development of the Italian colony in East Africa. Throughout, the article emphasizes the shared importance of the civilizing mission in the ideology of both Italian cosmopolitan nationalism and colonialism. Though left-wing thinkers like Saffi or Bertani fervently argued for the freedom of nationalities and a brotherhood of peoples, their belief that a people needed to be sufficiently advanced for self-government, and that not all peoples were equally ready for that stage, allowed them to justify aspects of Italy's African empire. By examining their differing treatment of the people of Egypt, Tunisia, and East Africa, moreover, the article shows the extent and complexity of their classification of civilizations. While they showed a high level of sympathy for the more ‘Europeanized’ Egyptians, they viewed the people of Eritrea as ‘savages’ in need of Italian guidance and intervention. Finally, the article shows how they attempted to distinguish their version of benign and respectful colonization from the more avaricious or aggressive practices of the French or British empires.
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Tsauro, Ahalla, and Firmanda Taufiq. "What Neo-FPI offers toward the Muslim Community: Exploring a New Face of Islamic Activism and Populism in Indonesia." At-Tafkir 16, no. 2 (December 1, 2023): 114–28. http://dx.doi.org/10.32505/at.v16i2.7365.
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Despite the image of traditional-moderate Islam in Indonesia, a religious-conservatism group such as Islamic Defenders Front (Front Pembela Islam or FPI) had colored Islamic activism and populism in Indonesia in the last two decades. This group is indeed notoriously full of controversy because of harsh approaches and having a political mission, notably during the 2017 Jakarta gubernatorial election. The series of violent approaches and opposing Pancasila ideology then lead to the disbandment of FPI at the end of 2020 through a joint ministerial decision that brought several consequences, particularly in public perception. On the one hand, some might assume that public security, peace, and tranquillity have been achieved by violence-based group, but on the other hand, some might argue that this dissolution has received public sympathy as the government seems to be more authoritative and FPI bravely keep opposing and channeling public disappointment. Afterward, in early January 2021 with a new name, Islamic Brotherhood Front (Front Persaudaraan Islam or Neo-FPI) was reborn. This study aimed at exploring how Neo-FPI responds and transforms after being dissolved constitutionally by the government and to what extent this rebirth is accepted by the Muslim community. Through Sidney Tarrow’s social movement theory, this research will assess Neo-FPI as a discourse of Islamic activism and populism through library research and will interview the group’s members. The result of the study shows that the Neo-FPI might try to attempt on humanistic approach and moderation within the religious movement. However, substantially this group will not be different from the old version like an apple that falls not far from the tree. In addition, it is interesting to see how this group coup with the pandemic situation as the group’s leader has been sentenced to jail due to legal issues.
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Anas, Ahmad, and Hendri Hermawan Adinugraha. "Dakwah Nabi Muhammad terhadap Masyarakat Madinah Perspektif Komunikasi Antarbudaya." Ilmu Dakwah: Academic Journal for Homiletic Studies 11, no. 1 (July 1, 2017): 53–72. http://dx.doi.org/10.15575/idajhs.v11i1.1356.
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The purpose of this research is to know strategy and method propagation of Prophet Muhammad to society of Medina through intercultural communication approach. This type of research was used descriptive qualitative research with historical approach. The author conducted data collection by way of library reseach and documentation, then the author uses descriptive analysis method to analyze data about propagation strategy of Prophet Muhammad SAW in Medina through intercultural communication approach. The result of the research shows that the propagation strategy of the Prophet towards the people of Medina is by building mosque, creating new brotherhood relationship between Muhajirin and Ansor people, building cooperation and peace agreement, and forming Medina Charter as conflict resolution. Later, the Prophet’s propagation of the Medina community through the approach of intercultural communication in spreading the religion of Islam through personal, education, discussion, offer, mission and correspondence methods have been able to realize Islam rahmatan lil’alamin. The proof of the Prophet’s da’wah success is that almost the entire population of Medina is Muslim. This is a clear proof of the Islam truth and the empirical reality of the effectiveness of Prophet’s propagation using intercultural communication. Tujuan penelitian ini ialah untuk mengetahui strategi dan metode dakwah Nabi Muhammad terhadap masyarakat Madinah melalui pendekatan komunikasi antarbudaya. Jenis penelitian ini adalah penelitian kualitatif deskriptif dengan pendekatan historis. Penulis melakukan pengumpulan data dengan cara riset kepustakaan dan dokumentasi, kemudian penulis menggunakan metode deskriptif analisis untuk menganalisis data tentang strategi dakwah Nabi Muhammad SAW di Madinah melalui pendekatan komunikasi antarbudaya. Hasil penelitian menunjukkan bahwa strategi dakwah Nabi terhadap masyarakat Madinah adalah dengan cara membangun Masjid, menciptakan hubungan persaudaraan baru atara orang Muhajirin dan Ansor, membangun kesepakatan kerjasama dan perdamaian, dan membentuk Piagam Madinah sebagai resolusi konflik. Kemudian, dakwah Nabi terhadap masyarakat Madinah melalui pendekatan komunikasi antarbudaya dalam menyebarkan agama Islam melalui metode personal, pendidikan, diskusi, penawaran, misi dan korespondensi telah mampu mewujudkan Islam yang rahmatan lil’alamin. Bukti dari keberhasilan dakwah Nabi ialah hampir keseluruhan dari penduduk Madinah beragama Islam. Ini sebagai bukti nyata tentang kebenaran agama Islam dan realitas empiris akan efektifitas dakwah Rasulullah menggunakan komunikasi antarbudaya.
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Ghori, Faisal. "The Management of Islamic Activism." American Journal of Islam and Society 23, no. 1 (January 1, 2006): 115–17. http://dx.doi.org/10.35632/ajis.v23i1.1651.
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In his first book, The Management of Islamic Activism, Quintan Wiktorowiczexamines the Jordanian Muslim Brotherhood and the Salafis throughthe lens of social movement theory. Unlike some political scientists who dismissIslamic movements because of their informal networks, Wiktorowiczcontends that social movement theory is an apt framework through whichIslamic movements can be examined and studied. In this regard, his workleads the field. Yet for all its promise, this book largely fails to deliver.The book is divided into four primary sections, through which he tries toconstruct his conclusion: Jordanian political liberalization has occurredbecause of structural necessities, not because of its commitment to democratization.In addition, the state has been masterful in what he dubs the “managementof collective action,” (p. 3) which has, for all practical purposes, stifledany real opposition. While his conclusion is certainly tenable, given hisextensive fieldwork, the book is poorly organized and much of the evidenceexamined earlier in the work leaves many questions unanswered.The first chapter focuses rather heavily on the advent of Jordanian charitableNGOs and the state bureaucracy’s ability to effectively manipulate and control them. Although a key component of his argument is that the statebureaucracy has hampered and controlled the functionality of IslamicNGOs, he fails to explain what distinguishes Islamic NGOs from their counterparts.He clarifies: “The activities at most Islamic NGOs in Jordan do notdiffer substantially from those of secular and non-Islamic voluntary organizations”(p. 85). If this is correct, then what differentiates Islamic NGOsfrom non-Islamic NGOs? He explains: “What differentiates Islamic NGOsfrom their secular counterparts is … the volunteers’ beliefs that they are promotingIslam through their work. It is an insider belief in the mission, morethan the activities themselves, that distinguishes them” (p. 85) It is quiteremarkable that Wiktorowicz was privy to this “insider” belief. In a Muslimnation such as Jordan, it is hard to imagine that Islam is not a motivating factorin charitable work to some extent. The author argues that the statebureaucracy hampers Islamic NGOs, but is this indeed the case, or does thebureaucracy hamper all NGOs equally? This question remains unasked andunanswered. He would have us believe that the state bureaucracy has takenit upon itself to control Islamic NGOs, but does not thoroughly differentiatethem from the non-Islamic NGOs ...
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Matveeva, G. V., Yu V. Maslova, A. R. Mansurova, and N. A. Babieva. "Missionary publications of the Translator Commission of St. Gurias Brotherhood (1867–1915)." Scientific and Technical Libraries 1, no. 1 (February 1, 2024): 151–74. http://dx.doi.org/10.33186/1027-3689-2024-1-151-174.
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The missionary activities within the cultural life of Kazan region was related to book production, distribution and use. The authors focus on the book missions and, in particular, on the contribution of St. Gurias Brotherhood Translator Commission to publishing translated missionary books in Russia’s native languages. They analyze the repertoire of missionary books published by St. Gurias Brotherhood in 1867–1915 categorized by target regions and related strategy of translations of religious, secular, popular and educational literature into the languages of the Russian Empire. The authors attempt to evaluate the significance of the Translator Commission endeavors in the missionary and secular educational fields. The Translator Commission activities, aimed at the spread of Christianity, facilitated the development of alphabets of previously “oral” nations in the eastern Russian regions, and of book publishing in the native languages. The missionary publications of St. Gurias Brotherhood Translator Commission had a significant impact on development of the book culture of the nations of Kazan region.
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Hoesly, Dusty. "Organic Farming as Spiritual Practice and Practical Spirituality at Sunburst Farms." Nova Religio 23, no. 1 (August 1, 2019): 60–88. http://dx.doi.org/10.1525/nr.2019.23.1.60.
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The Brotherhood of the Sun, a new religious movement founded in 1969 in Santa Barbara, California, operated America’s largest organic farm and was the largest shipper of organic produce in the U.S. in the mid- to late-1970s. Despite this achievement, both the Brotherhood of the Sun and its Sunburst Farms are largely missing from scholarly work on organic food, communes, and new religions. This article remedies these absences by situating the Brotherhood of the Sun, Sunburst Farms, and Sunburst Natural Foods within the contexts of countercultural new religious movements, back-to-the-land organic farming and communal living enterprises, and founder Norman Paulsen’s unique spiritual visions and teachings. Using original archival and interview data, I argue that operating Sunburst Farms was both an embodied spiritual practice and a pragmatic commercial enterprise that financed the group’s agrarian utopia while spreading its organic and mystical ideals.