Hijrah

Hijrah, or, the emigration of Muhammad from Mecca to Medina in the early episode of Islam marks the beginnings of Islamic Political Thought. Moreover, the hijrah is arguably one of the most significant events in the early Islamic history. By significance, this event shaped the first Muslim community (umma), which was both politically and religiously led by Muhammad himself. As a result, the religion of Islam became more centralised and unified. Furthermore, the exodus transformed the Muslim community politically, socially and economically. Therefore, this essay will examine the role of the hijrah in the prophetic mission; furthermore, it will critically examine the political implications and repercussions of the hijrah in assisting the mission. In addition, the findings will be supplemented with a study of the division of territories, and recent debates surrounding the hijrah politics, and its relevance.

Akan tetapi kedamaian dari Allah menyelimutinya, wajahnya berseri-seri dan senyum tipis menghiasi bibirnya, ia memasang telinganya, seakan suara merdu menghampirinya, mungkin saja sedang mendengar sabda Sang Rasul, Abdurrahman bin Auf di surga. Inilah tipe orang yang berhijrah, meninggalkan segala-galanya demi mendapat agama Allah, yang ternyata Allah balas dengan kesuksesan dunia-akhirat. Muhajir sukses adalah yang hijrah secara totalitas, meninggalkan jahiliyah, kemusyrikan, khurafat, kebiadaban, demi meraih kemuliaan dalam agama.

Like the country itself, the Indonesian punk/underground scene is rich with the
diversity of its members. It was once known for its radical Left activism against the authoritarian state of the New Order (1966–98) in the late 1990s, but following political change in 1998 and the subsequent period of Reformasi, the image of the Indonesian punk/underground scene has gone through a shift. Its intersection with religious conservatism following the fall of the New Order creates a perception that Indonesian punk has become susceptible to what some people call ‘Islamic fundamentalism’. This is reinforced by the emergence of religious under-
ground collectives and hijrah groups that work on Islamic proselytization in the scene. This article examines the state of the Indonesian punk/underground scene following the decline of punk’s Left activism, the expansion of neo-liberal capitalism, and the rise of religious conservatism in post-authoritarian Indonesia. This article
suggests that the birth of religious underground collectives and hijrah groups within the underground music scene is a result of the absence of a coherent political Left within the subculture and the high financial and social cost of maintaining underground culture and ideology.

This article is a study of the use of religious symbols on social media that the authors associate with the concept of religious identity. This study targets some dakwah content that has become a trend in social media such as Facebook, WhatsApp and Twitter. The author uses a phenomenological approach as a basis for conducting social analysis, so that the phenomenon of the rise of the use of religious symbols on social media can be manifested well. The result of this study confirm about the indication of the use of religious symbols as an imaging tool from among literalists. Some content also indicates the existence of economic motives in the use of these symbols. I see the phenomenon is part of the symbolic expressions of certain groups in portraying their godly identity through social media

This article is a study of the use of religious symbols on social media that the authors associate with the concept of religious identity. This study targets some dakwah content that has become a trend in social media such as Facebook, WhatsApp and Twitter. The author uses a phenomenological approach as a basis for conducting social analysis, so that the phenomenon of the rise of the use of religious symbols on social media can be manifested well. The result of this study confirm about the indication of the use of religious symbols as an imaging tool from among literalists. Some content also indicates the existence of economic motives in the use of these symbols. I see the phenomenon is part of the symbolic expressions of certain groups in portraying their godly identity through social media

SIR – There were several significant factual errors in your review of Istanbul: A Tale of Three Cities by Bettany Hughes (Saturday Review, January 28):

http://www.telegraph.co.uk/books/what-to-read/disease-ridden-harems-stolen-relics-hidden-story-istanbul/

Most of these errors could have been corrected with reference to readily available general histories of the Ottoman
Empire....

Keberhasilan dakwah amat ditentukan oleh kepemimpinan (qiyadah) dakwah. Rasulullah saw.sebagai pemimpin dan manajer dakwah telah meletakkan visi dakwah sesuai ketentuan wahyu yakni menyeru kepada Islam dan membangun kehidupan Islam. Rasul saw. telah sukses mengantarkan Islam menjadi sebuah peradaban yang memimpin dunia dan bertahan belasan abad, menguasai dan menebarkan kebaikan kepada kaum muslimin dan non muslim. Awal peradaban Islam bermula setelah berdirinya kekuasaan Islam di Madinah. Pengembangan strategi dakwah yang sangat menonjol di Madinah adalah dari segi respon terhadap objek dakwah, dimana aktivitas dakwah dilakukan melalui penerapan Islam secara praktis dalam negeri dan luar negeri.

Tidak berlebihan jika dikatakan, sumber utama masalah umat Islam pasca wafatnya Nabi Muhammad adalah krisis kepemimpinan. Artinya para pemimpin yang datang dan duduk sebagai penguasa kerap melahirkan masalah yang tak jarang menuju pada perpecahan. Walaupun harus diakui, bahwa para pengganti posisi Nabi sebagai pemimpin pada abad pertama khususnya para khulafa’urrasyidin, hingga abad kedua setelah peristiwa hijrah, sangat berhasil mencetak ulama dan pemimpin unggulan hingga agama Islam berkembang pesat.

Setelah di Madinah, kehidupan mereka membaik, diliputi ketentraman. Bahkan justru para muhajir dari Makkah yang jauh lebih berhasil, daripada penduduk pribumi yang menjadi penolong atau "Anshar", salah satu di antarnya menjadi kaya raya adalah Abdurrahman bin Auf.

Due to its structure, language is open to change with the differentiation of time and events. The importance of language, which has a great importance in interpersonal communication, is much more privileged for Muslims who shape their civilizations according to the Qur’ān. Because the language in question in this medium is not only an element that completes human relations, but also the language of religion with divine characteristics, which communicates with people through revelation and belongs to the supreme creator. It is normal for a language, which is considered to be a social phenomenon, to be constantly open to change due to meaning expansion, meaning narrowing or meaning distortions. It is possible to change the language in proportion to the development of the human mind. However, if the “language of religion” is in question, it is extremely important in terms of the universal messages it carries that the concepts it contains should not be expanded or distorted in order to preserve the purity of that religion. It is certain that the change that will occur in the words of the Qur’ān will affect its interpretation and thus religious life. In a realm where revelation is fixed and unchangeable, time and understanding are variable, what matters to us is how much we are in harmony with the first and essential meaning given to the concepts in our effort to understand the Qur’ān. In this article, with the revelation of the revelation, the expansion of the concept of mustad‘af to gain new political meanings, a case which almost all commentators have agreed on until today, has been analyzed, especially in the last century. The concept of mustad‘af, which is mentioned in four verses in the Qur’ān and is rarely included in the hadiths, basically represents the people who have not had the opportunity to migrate to live their faith, who were persecuted by deniers and oppressors and whose right to worship was taken away. The concept of mustad‘af, which basically means “weak, belittled and oppressed”, gained a religious content with Islam and preserved it. While the concept has been used in a narrow sense in the Sunni world until today and did not develop any meaning, it found a wide place in the Shiite world and underwent new meaning expansions. After the period of Hulefa-i Raşidîn, the Shiites accepted themselves as victims of the treatment they received by the political powers and named themselves as mustad‘af, and they produced a literature of victimization from there. This concept, which is used by Shiite scholars for people who sometimes do not fall into blasphemy and shirk, and sometimes believe in Allah and His Messenger, although they are not subject to the sect of shia, has been made available for new meanings with the change of world politics after the modern period. In the 19th century, the “social justice” and “equality” discourses of communism affected the Islamic world as well as the whole world. In addition to the establishment of many “left”-centered political parties in the Islamic world, contemporary Muslim thinkers were also influenced by this, and after a while many Islamic values started to be considered as left-wing. Especially before the Iranian Islamic Revolution in 1979, the proletariat and bourgeois conflict was evaluated as an affiliate and mustad‘af, and it was hoped that the neglected masses would be converted to Islam with this new discourse. Those who have an imperialist and capitalist character, covet the wealth of third world countries and do all kinds of evil against them. Those who were left weak, exploited and stripped of their resources were regarded as mustad‘af. Again, the dictators who came to power against the will of the Muslims were evaluated as mustaqbir and the masses of the people as mustad‘af. It is possible to read a historical or religious text through any ideology. However, the fact that should not be ignored here is that if every word and concept in the Qur’ān loses its meaning in the medium and culture in which it descended, the language of religion and therefore all values belonging to religion will evaporate over time.

Apa makna hijrah dari segi bahasa dan istilah, bagaimana hijrah dalam pandangan syariat dan para kaum sufi? Lalu, bagaimana jika Ibu Kota Republik Indonesia pindah ke Kalimantan Timur, Apakah itu bagian dari hijrah? Tulisan ini akan menjawab pertanyaan-pertanyaan di atas dengan singkat dan padat.

This chapter explores the onward migrations being carried out by young Sunni-identified women from Marseille, France, towards their parents’ home countries in North Africa and also the Gulf States. Based on long-term ethnographic research with diasporic youth from Marseille’s northern housing projects, I detail the matrix of circumstances leading highly pious young women, in particular, to depart Marseille in their early twenties. I discuss how social media networks prove essential, furthermore, in both facilitating and justifying these young women’s relocations. Close attention paid to the discursive stances they assume, in person and in their online conversations, shows that these spiritual migrations are underpinned by a reframing of Marseille as a place of exile and of the Muslim World, simultaneously, as the true abode for European Muslims. After linking such stances to circulating religious discourses and illustrating how such discourses play out linguistically, I address some of the practical challenges and social tensions these young women face while planning their migrations.

Setelah lolos dari maut, Nabi dan Abu Bakar, akhirnya berhasil meninggalkan Makkah menuju Yatsrib. Selanjutnya, kaum muslimin pindah secara sembunyi-sembunyi demi menghindari kejaran Quraisy Makkah. Para imigran itu meninggalkan rumah dan seluruh harta bendanya, dan sebagian lain memutus hubungan keluarga di antara mereka. Hijrah hanya dengan bekal iman. Namun setidaknya mereka ke suatu tempat yang aman untuk beribadah, di samping pemimpin mereka juga menjadi otoritas tertinggi di Yastrib, menjadi penengah di antara suku yang saling bertikai.