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It was a fatal mistake when terrorism equated with the doctrine of jihad in Islam. Terrorism in Arabic word termed as al-Irhab is not taught in the Qur’an. Even in Surah al-Anfal: 60 wrote the word “turhibûna”, but it can’t be used as the argument that terrorism is taught Islam. The word “turhibûna” here is more to frighten the enemy on the battlefield. By studying the turats and contemporary books, this simple paper triesto explore some of the misunderstandings about jihad. Then, those errors will be corrected by refering to the original opinion of the Muslim scholars, which in this paper refered to Ibn Qayyim al-Jawzi’s opinions. The results of the study showed that this misunderstanding lied on the meaning and concept of jihad. As understood by some people that jihad is a war in the path of Allah (fi sabilillah) only. In fact, the realm of jihadis very wide. Ibn Qayyim explained that jihad consists of 13 levels. These levels can be reduced to four parts, which one of them is fighting the infidels. Jihad against the infidels is not using the weapons. There are several steps that must be passed, so that jihad to infidels can be done. Of this division is also seen that the jihad war is not the onlysolution used by Islam in upholding Allah’s name (kalimatullah). So, this paper is expected to be able to describe the jihad in Islam based on the Qur’an and Prophetic traditions.
To read the full-text of this research, you can request a copy directly from the authors.
... Dalam pengertian yang sempit, jihad dapat dimaknai dengan memerangi orang yang kafir dalam sebuah pertempuran. Namun, jika dilihat dari pengertian yang luas, jihad dimaknai sebagai kesungguhan hati seseorang dalam beribadah guna mendapatkan keridhaan Allah SWT (Ma'afi, 2013). Dalam teologi pembebasan, jihad bukanlah dimaknai dengan melakukan perang di dalam pertempuran. ...
Gender inequality experienced by women is still rampant to this day. Orthodox societies often use religious teachings to perpetuate patriarchal systems. This study has the aim of discussing and knowing the challenges and rights of women in Islam. This research is very important for the current condition of women in Indonesia, because many Indonesian ulama figures have misogynistic interpretations of the Qur'anic verse. Therefore, this research is important in solving problems regarding women who are oppressed as a result of these problems. This study uses an approach that is descriptive-analytical method. The technique in this research is library study. As for the results and discussion in this study, that Asghar Ali Engineer regarding theological theology, Islam is present with a liberation mission. Therefore, and the function of women who have experts has the same opportunities and opportunities as men who have been in the Shari'a not only determined on the basis of the text of the Qur'an, but in addition to the Sunnah of the Prophet and the opinions of the fiqh (judges). . The Bible is not only normative but also pragmatic. In another sense, the Qur'an is not always normative but relevant to its era. Likewise with his teachings. Because basically, Islam brings people to justice.
... This activity is also termed martyr (jihad), which refers to all implemented actions, abilities, and solemnity that benefits others, in order to achieve the pleasure of God. Jihad also denotes action such as war, moral, and propaganda (Ma'afi & Muttaqin, 2013), supported by the word of God in QS An-Nahl: 90 "Surely Allah enjoins being just and doing of good ("ikhsan", kindness) and giving to the kindred … " ...
Aceh is the centre point of the greatest tsunami in 2004 and located along the pacific “ring of fire” with a high risk of disaster. Nurses are the frontline in providing care for survivors. Since the province is the only special Islamic sharia territory in Indonesia, Muslim scholars play an important role in policy enrichment to educate nurses to be able to incorporate Islamic values in delivery of care. This research aims to explore the Muslim scholars' perspectives on the roles of nurses in response to disasters. A phenomenological study using an in-depth interview with nine Muslim scholars was conducted. The data was evaluated through inductive content analysis. The results identified three themes related to their perspectives: Islamic-based perception on disaster; nursing as devotion to God; and integration of Islamic values into nursing practices. Sincerity, patience, prohibition of despair, endeavour, prayer, and resignation were Islamic values required by nurses coping in a disaster.
... The first step is jihad using heart and then verbally. If they refuse by giving interference and threats, so war is the solution (Rifat Husnul and Muttaqin, 2013). If the Prophet is silent so Muslim lost their right to pray, dakwah, and soul (Dede Rodin, 2014). ...
This article discusses how the Modern Jihadists used Mardin Fatwa of Ibn Taymiyyah as the basis of their ideology and actions. So this research presents its novelty with an explanation of how modern radicalism develops, Ibn Taymiyya’s fatwas which are used as the theological foundations of the radicals, and how Jihadists read Ibn Taymiyyah’s Mardin Fatwa to legitimate their actions. This qualitative research used the primary sources of Ibn Taymiyyah’s works and secondary sources from his students and the Taymiyyan studies as well to enrich the argument of the researcher to result in the conclusion that several statements are quoted and used by the Jihadists to legitimate their radical actions; Anti-Mongol Fatwas I, II, and III, as well as Mardin fatwa with erroneous interpretations and not in accordance with the context behind the issuance of the fatwa. Like Mardin fatwa, for example how radicals read peace and war zones by correlating Islamic government with dar al-silm and conventional government that is not based on Islamic law with dar al-ḥarb then consequently it must be fought as the radicalist did against Egyptian President Anwar Sadat. This is where the importance of understanding Ibn Taymiyyah’s text holistically, intertextually not partially so that it will obtain an understanding that is in accordance with -at least approaching - the original substance of the author.
PROCEEDINGS 3rd INDONESIA INTERNATIONAL DEFENSE SCIENCE SEMINAR
Jakarta, 8-9 July, 2019 Volume 3st
Chief Editor : Jonni Mahroza
Editor : Sovian Aritonang, Rudy Agus Gemilang Gultom
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Cover Design : Ahmad Sazrhi
Content : Andoyo Rifky W, Bilqies Kimnilah, Dorothea S. Jasi, Ilham Permadi, Riyadi Juhana, Shinta puspita, Selly Pratiwi
Reviwer : - Dr. Rodon Pedrason (FSP),
- Dr. Ir Rudy AG Gultom, M.Sc. (FTP)
- Dr. Surya Wiranto, SH., MH. (FSP)
- Nugroho Adi Sasongko, ST., M.Sc., Ph.D. (FMP)
- Dr. Ir. Rudy Laksmono W., MT. (FMP)
- Dr. Ir. Donny Yusgiantoro (FMP)
- Dr. Jonni Mahroza, S.IP., M.Sc.
- Dr. Yusuf, S.Sos., MM. (FSP)
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- Dr. Syaiful Anwar, M.Bus. (FSP)
- Dr. Masita Manessa (FTP)
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- Dr. Sovian Aritonang, S.Si., M.Si. (FTP)
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- Dr. M. Adnan Madjid, SH, M.Hum. (FKN)
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Contextualization of Hadith about Jihad and Its Relevance in the Middle East Conflict
This article’s aimed to study and trace the traditions related to jihad in the phenomenon of conflict in the Middle East. This shows that basically the understanding of the hadith is something important to know how the context of the hadith on the phenomena that occur. This is because, if we look at the events of the conflict that took place in the Middle East, that the combatants and terrorists involved in the conflict in the region are based on the concept of jihad. This situation indicates a perspective on the relationship between understanding jihad and the occurrence of conflict. They think that what they have actually done is jihad. Meanwhile, it is wrong and has tarnished the understanding on the basis of the jihad. Therefore, this study discusses the contextualization of the hadith on the concept of jihad and its relevance in the conflicts that occurred in the Middle East. This research uses descriptive analysis method on the hadiths about jihad. Through this research, it was found that the conceptions of jihad in the hadiths were misunderstood by combatants and terrorists, basically what they interpreted as jihadist traditions.
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