Articles
<![CDATA[Muslims in Britain: questioning Islamic and national identity ]]>
<![CDATA[Nur Fuad, Ai Fatimah]]>
<![CDATA[ Indonesian Journal of Islam and Muslim Societies Vol 2, No 2 (2012): Indonesian Journal of Islam and Muslim Societies ]]>
Publisher : <![CDATA[State Institute of Islamic Studies (STAIN) Salatiga ]]>
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<![CDATA[Islamic identity has been a central issue since the emergence of Islam in theseventh century. Muslims have been interacted with many symbols of religiousidentity since this early time of Islam. Every generation of Muslims has their ownway to show their religious identity. Muslims in Britain are also still continuing tosearch for religious identity. They seek to re-evaluate their identity and constructa sense of what it means to be a Muslim in Britain today. This article would like toelaborate several discussions on Muslimsâ identities in Britain. There are twodifferent opinions on this issue. The first opinion comes from Muslims who believethat a Muslim individual should choose to be either a Muslim or a British.They argue that national values differ from religious norms. The second, however,states that one Muslim can be both a Muslim and a British at the same time.For them, there is no contradiction between being a Muslim and being a Britishcitizen. They argue that nationality and faith can be combined in Muslim individualswho live in Britain.Identitas keIslaman telah menjadi isu utama sejak awal kemunculan Islam padaawal ketujuh Masehi. Sejak awal, Muslim sudah berinteraksi dengan berbagaisymbol identitas keagamaan. Setiap generasi Muslim memiliki cara tersendiriuntuk menunjukkan identitas kegamaan mereka. Begitu juga dengan generasi Muslim saat ini di Inggris, mereka masih mencari identitas keagamaan mereka.Mereka berusaha mengevaluasi kembali dan mencari makna bagaimana menjadiMuslim di Inggris. Artikel ini ingin mengelaborasi beberapa diskusi mengenaiidentitas Muslim di Inggris. Terdapat dua perbedaan pandangan terkait hal ini.Pendapat pertama datang dari Muslim yang percaya bahwa seorang Muslim harusmemilih menjadi Muslim atau seorang warga Inggris. Mereka berpendapat bahwanilai-nilai nasional Inggris berbeda dari norma-norma agama. Namun yang kedua,menyatakan bahwa seorang Muslim bisa menjadi Muslim Inggris pada waktubersamaan. Bagi mereka, tidak ada perbedaan untuk menjadi Muslim atau menjadiwarga Negara Inggris. Mereka berpendapat bahwa keimanan dan nasionalismebisa disatukan dalam diri seorang Muslim yang tinggal di Inggris.]]>
<![CDATA[ PURIFIKASI DAN MODERNISASI DI MUHAMMADIYAH RANTING ULUJAMI JAKARTA SELATAN ]]>
<![CDATA[NUR FUAD, AI FATIMAH]]>
<![CDATA[ Jurnal Pendidikan Islam Vol 9 No 1 (2018) ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Prof Dr Hamka ]]>
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<![CDATA[This research studied on purification and modernization of Muhammadiyah in the Ranting Ulujami, South Jakarta. This research is conducted through qualitative method combining three data collection techniques; review on documents (books and journal articles), interview, and observation. This research reveals that purification and modernization as the main character of Muhammadiyah, are performed by its branch in the Ranting Ulujami. Regarding the purification of aspect of worship (mahdhoh), the Muhammadiyah leaders in the Ranting emphasize the need to strongly hold the hadith shohih and reject the hadith dhoif. Innovation in worship, for these leaders, is bidâah. However, the implementation of the purification has been negotiated with the local religious tradition that has been long established in Ulujami. Tahlilan, a religious ceremony during the death of family, is an example. The Muhammadiyah in Ulujami negotiate it by producing new kind of tahlilan, or constructing new meaning of the tahlilan to prevent them from âcultural or religious clashâ within the society. Meanwhile the modernization of social aspect is perceived by the leaders of Muhammadiyah in Ranting Ulujami as social piety. For them, a Muslim can be categorized as modern when he/she is not only concerned on their individual piety such as praying and reading the Qurâan, but also enthusiastic in implementing Islamic values related to public good. ]]>
<![CDATA[Muslims in Britain: questioning Islamic and national identity ]]>
<![CDATA[Ai Fatimah Nur Fuad]]>
<![CDATA[ Indonesian Journal of Islam and Muslim Societies Vol 2, No 2 (2012): Indonesian Journal of Islam and Muslim Societies ]]>
Publisher : <![CDATA[IAIN Salatiga ]]>
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DOI: 10.18326/ijims.v2i2.215-240
<![CDATA[Islamic identity has been a central issue since the emergence of Islam in theseventh century. Muslims have been interacted with many symbols of religiousidentity since this early time of Islam. Every generation of Muslims has their ownway to show their religious identity. Muslims in Britain are also still continuing tosearch for religious identity. They seek to re-evaluate their identity and constructa sense of what it means to be a Muslim in Britain today. This article would like toelaborate several discussions on Muslims’ identities in Britain. There are twodifferent opinions on this issue. The first opinion comes from Muslims who believethat a Muslim individual should choose to be either a Muslim or a British.They argue that national values differ from religious norms. The second, however,states that one Muslim can be both a Muslim and a British at the same time.For them, there is no contradiction between being a Muslim and being a Britishcitizen. They argue that nationality and faith can be combined in Muslim individualswho live in Britain.Identitas keIslaman telah menjadi isu utama sejak awal kemunculan Islam padaawal ketujuh Masehi. Sejak awal, Muslim sudah berinteraksi dengan berbagaisymbol identitas keagamaan. Setiap generasi Muslim memiliki cara tersendiriuntuk menunjukkan identitas kegamaan mereka. Begitu juga dengan generasi Muslim saat ini di Inggris, mereka masih mencari identitas keagamaan mereka.Mereka berusaha mengevaluasi kembali dan mencari makna bagaimana menjadiMuslim di Inggris. Artikel ini ingin mengelaborasi beberapa diskusi mengenaiidentitas Muslim di Inggris. Terdapat dua perbedaan pandangan terkait hal ini.Pendapat pertama datang dari Muslim yang percaya bahwa seorang Muslim harusmemilih menjadi Muslim atau seorang warga Inggris. Mereka berpendapat bahwanilai-nilai nasional Inggris berbeda dari norma-norma agama. Namun yang kedua,menyatakan bahwa seorang Muslim bisa menjadi Muslim Inggris pada waktubersamaan. Bagi mereka, tidak ada perbedaan untuk menjadi Muslim atau menjadiwarga Negara Inggris. Mereka berpendapat bahwa keimanan dan nasionalismebisa disatukan dalam diri seorang Muslim yang tinggal di Inggris.]]>
<![CDATA[PURIFIKASI DAN MODERNISASI DI MUHAMMADIYAH RANTING ULUJAMI JAKARTA SELATAN ]]>
<![CDATA[AI FATIMAH NUR FUAD]]>
<![CDATA[ Jurnal Pendidikan Islam Vol. 9 No. 1 (2018) ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Prof Dr Hamka ]]>
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<![CDATA[This research studied on purification and modernization of Muhammadiyah in the Ranting Ulujami, South Jakarta. This research is conducted through qualitative method combining three data collection techniques; review on documents (books and journal articles), interview, and observation. This research reveals that purification and modernization as the main character of Muhammadiyah, are performed by its branch in the Ranting Ulujami. Regarding the purification of aspect of worship (mahdhoh), the Muhammadiyah leaders in the Ranting emphasize the need to strongly hold the hadith shohih and reject the hadith dhoif. Innovation in worship, for these leaders, is bid’ah. However, the implementation of the purification has been negotiated with the local religious tradition that has been long established in Ulujami. Tahlilan, a religious ceremony during the death of family, is an example. The Muhammadiyah in Ulujami negotiate it by producing new kind of tahlilan, or constructing new meaning of the tahlilan to prevent them from “cultural or religious clash” within the society. Meanwhile the modernization of social aspect is perceived by the leaders of Muhammadiyah in Ranting Ulujami as social piety. For them, a Muslim can be categorized as modern when he/she is not only concerned on their individual piety such as praying and reading the Qur’an, but also enthusiastic in implementing Islamic values related to public good.]]>
<![CDATA[PENDIDIKAN ISLAM DAN DAKWAH PEREMPUAN DI PERKOTAAAN: AISYIYAH JAKARTA SELATAN ]]>
<![CDATA[Ai Fatimah Nur Fuad]]>
<![CDATA[ Jurnal Pendidikan Islam Vol. 11 No. 1 (2020) ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Prof Dr Hamka ]]>
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DOI: 10.22236/jpi.v11i1.5029
<![CDATA[Women's participation in da'wa activities in the community has been widely studied. Likewise with the contribution of their involvement in various da’wa movements or Islamic organizations. This research aims to strengthen the existing studies, with a focus on the Aisyiyah da’wa community in urban areas. Specifically, this research seeks to investigate how inclusive and solutive the da'wa community is in carrying out its various activities among the Ulujami community in South Jakarta. This research was assessed using a qualitative approach that is not only by conducting relevant literature reviews but also by conducting in-depth interviews with leaders and members of the Aisyiyah branch of Ulujami, and the female community who reside and participate in various activities of Aisyiyah Ulujami-South Jakarta. In addition, participant observation were also conducted to look closely variety of their da’wa activities, ranging from religious education for empowering people and strengthening their religiosity to health services for helping people around them. The result of this research conducted in 2019 and early 2020 shows that the variety of activities carried out by Aisyiyah Ulujami in the middle of the Betawi urban community has made significant social contributions, especially in terms of women's empowerment related to strengthening religious insight, awareness to maintain health and strengthening social harmony in the midst of pluralistic society. This research could contribute to the discourses of the activities of female da'wa community in urban areas and its influences to the wider female community and society in general.]]>
<![CDATA[PELATIHAN PENGARUSUTAMAAN MODERASI BERAGAMA BAGI GENERASI MILENIAL DKI JAKARTA ]]>
<![CDATA[Ai Fatimah Nur Fuad]]>;
<![CDATA[Nurjanah Nurjanah]]>
<![CDATA[ Al-Khidmat Vol 5, No 1 (2022): Jurnal Al-Khidmat : Jurnal Ilmiah Pengabdian Kepada Masyarakat ]]>
Publisher : <![CDATA[Pusat Pengabdian kepada Masyarakat LP2M UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jak.v5i1.17345
<![CDATA[Radikalisme dan aksi kekerasan saat ini menjadi perhatian masyarakat global dan nasional. Di Indonesia berbagai upaya dilakukan pemerintah dan semua sektor untuk melakukan counter atau pencegahan radikalisme. Salahsatu upaya yang sedang diperjuangkan adalah pengarustamaan moderasi beragama terutama dilakukan oleh Kementerian Agama. Pemikiran yang tidak moderat dan tidak toleran dikatakan sebagai salahsatu penyebab munculnya radikalisme, baik dalam bentuk ideologi/pemikiran maupun berbentuk tindakan kekerasan. Berdasarkan permasalahan tersebut, melalui Program Kemitraan Masyarakat (PKM), berupaya untuk mensosialisasikan sekaligus mengajak untuk mengarustamakan moderasi beragama. Upaya ini penting untuk menyiapkan generasi milenial yang mampu menangkal berbagai upaya radikalisasi. Kegiatan PKM ini juga selain sebagai upaya counter radikalisme, juga merupakan upaya dalam menjalin kerukunan beragama dan kerukunan sosial. Dalam pelaksanaannya, mengingat saat ini pandemi belum benar-benar berakhir dan perlu menghindari resiko besar terpapar COVID-19, PKM ini diadakan duakali; pertama melalui kegiatan webinar dan FGD (Focus Group Discussion) yang dilakukan secara daring (dalam jaringan) melalui zoom meeting; kedua dilakukan secara hybrid. Adapun hasil dari kegiatan PKM ini selain liputan media, artikel jurnal, dan publikasi video kegiatan dalam platform YouTube, juga meningkatkan pemahaman masyarakat mengenai moderasi beragama dan kesadaran untuk menangkal radikalisme yang dapat merusak tatanan kehidupan berbangsa dan beragama.]]>
<![CDATA[Modernity and The Islamists Notion of Active Da’wa ]]>
<![CDATA[Ai Fatimah Nur Fuad]]>
<![CDATA[ Afkaruna: Indonesian Interdisciplinary Journal of Islamic Studies Vol 15, No 2: December 2019 ]]>
Publisher : <![CDATA[Fakultas Agama Islam Universitas Muhammadiyah Yogyakarta ]]>
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DOI: 10.18196/AIIJIS.2019.0102.187-202
<![CDATA[This research examines the the impact of modernity that has been reshaping Muslims’ lives in Muslim societies. It particularly examines various impact of modernity such as colonialism, secularism, liberalism, and Westernisation that led Islamists to worry about the decreasing role that Islam was playing in society and in the state. Their worry about the absence of Islam in the public sphere led the Islamists to become the front line da’wa group, intensively countering the impact of modernisation in the Islamic world. This research is examined through qualitative approach combining observation and review texts. Reviewing the relevant texts and observation to the contemporary da’wa movements and individuals are conducted within both fieldwork and desk work. As the result of this research, I argue that the Islamists are the most ‘active’ Islamic da’wa movement in the modern societies including in Indonesia. Activism is their core da’wa characteristics that routinely calls on Muslims to respond to the impact of Western power. Their da’wa, therefore, is an activist ideology. This research contributes to the contemporary da’wa discourses and movements in the Muslim world. ]]>
<![CDATA[Religious Authority in Islamic Law: A Debate on Conservative and Progressive Methods ]]>
<![CDATA[Alif Rizky Ramadhan]]>;
<![CDATA[Ai Fatimah Nur Fuad]]>
<![CDATA[ Afkaruna: Indonesian Interdisciplinary Journal of Islamic Studies Vol 19, No 1: June 2023 ]]>
Publisher : <![CDATA[Fakultas Agama Islam Universitas Muhammadiyah Yogyakarta ]]>
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DOI: 10.18196/afkaruna.v19i1.18507
<![CDATA[There are two major competing groups in Islamic jurisprudence, the first is the value-laden scholars’ group who believe that religious authority comes from conservative and collective understanding and the second is the value-free scholars’ group who believe that religious authority comes from progressive and individual understanding. These two groups have contested over the highest authority between collective ijtihad and individual ijtihad in producing Fiqh products. This article aims to discuss a discourse on the contestation between value-laden and value-free. This research is conducted through qualitative method based on case studies. It is also focus on literature review of various primary and secondary sources. We identified and selected many relevant sources that linked very closely to both the substance of the topic as well as to the theories that we used to strengthen the research’s arguments, data analysis, and findings. However, Kuntowijoyo’s theory ‘Islam as Science’ is used as the main tool to construct a new and neutral authority. As a result, this research offers the middle way of Fiqh that can bridge the two major groups, as well as can be used as an alternative discourse to construct a new, moderate, and neutral meaning.]]>
<![CDATA[Arabic Game Training for Aisyiyah Bustanul Athfal Kindergarten Teachers ]]>
<![CDATA[Miatin Rachmawati]]>;
<![CDATA[Ai Fatimah Nur Fuad]]>;
<![CDATA[Fitria Nugrahaeni]]>
<![CDATA[ ABDIMAS: Jurnal Pengabdian Masyarakat Vol. 6 No. 3 (2023): ABDIMAS UMTAS: Jurnal Pengabdian Kepada Masyarakat ]]>
Publisher : <![CDATA[LPPM Universitas Muhammadiyah Tasikmalaya ]]>
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<![CDATA[Community service activities are one of the four pillars of Muhammadiyah higher education which must be carried out by lecturers. Community service in this case is the "Al-Ab Alughowi" Arabic Game Training for Kindergarten Teachers "Aisyah Bustanul Athfal. The purpose of this activity is to increase the skills of kindergarten teachers in learning Arabic and to make Arabic learning teaching. This community service partner is the Kindergarten Teachers "Aisyah Bustanul Athfal" in Sukmajaya Depok District, while this activity is to provide training on Al-Ab Al-Lughowi. The result of this activity is that the training is carried out with 3 things, First: namely the procedures for language games, Second: discussion of the benefits of games for kindergarten children. Third: is the game practice by Aisyah Bustanul Athfal Kindergarten teachers. This training helps Arabic teachers to be creative and innovative in teaching Arabic at school. The results of this activity are expected to increase understanding of Arabic language games specifically for Aisyah Bustanul Athfal Kindergarten teachers to become additional skills for teachers. Keywords: Training, Kindergarten teachers, Arabic Game.]]>
<![CDATA[Mobile Legends dan Dampak Toksik: Refleksi Sikap dan Perilaku Remaja dalam Perspektif Pendidikan Agama Islam ]]>
<![CDATA[Esti Nurul Qhomariah]]>;
<![CDATA[Ai Fatimah Nur Fuad]]>;
<![CDATA[Muhammad Abdullah Darraz]]>;
<![CDATA[Heru Wibowo]]>
<![CDATA[ VISA: Journal of Vision and Ideas Vol. 4 No. 1 (2024): VISA: Journal of Vision and Ideas ]]>
Publisher : <![CDATA[IAI Nasional Laa Roiba Bogor ]]>
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DOI: 10.47467/visa.v4i1.2061
<![CDATA[Mobile Legends, as an online game that is popular among teenagers, has attracted the attention of many parties regarding the social and behavioral impacts that may arise from interactions in the game. This scientific article aims to explore the toxic impact of Mobile Legends on adolescent attitudes and behavior, with a focus on the perspective of Islamic religious education. This study uses a qualitative approach in the form of interviews to collect data from teenagers who actively play Mobile Legends. Through in-depth interviews, this research tries to identify patterns of toxic behavior in games and analyze how the values of Islamic religious education can shape teenagers' understanding of the concepts of justice, tolerance and ethics in the context of online games. The research results show that there is a correlation between the intensity of playing Mobile Legends and changes in teenagers' attitudes and behavior. Apart from that, this article also discusses Islamic education strategies that can be implemented to overcome toxic impacts that may arise, including the formation of moral character, instilling Islamic values, and promoting mutual respect in cyberspace. It is hoped that this article will provide deeper insight into the relationship between Mobile Legends and its toxic impact on adolescent attitudes and behavior, as well as contribute to the development of Islamic religious education in facing modern challenges such as online games which can influence the mindset and behavior of the younger generation.]]>
