Symbolic Da'wah of Cultural Acculturation of Muhammad Cheng Hoo Mosque Purbalingga

This study examines the symbolic preaching of Chinese Islam at the Muhammad Cheng Hoo Mosque, Purbalingga Regency, Central Java. A place of worship that has become a symbol of a house of worship for Chinese Muslims in particular and Muslims in general. The architecture of the building which is unique, interesting, and similar to that of a temple as a place of worship for the Confucian people is a distinctive feature of the Islamic treasures. Cheng Hoo Purbalingga Mosque has an attraction, from the physical side, it is not so visible as a mosque building, but when you go inside, the nuances of Islam will clearly show the mixture of Chinese cultural acculturation with Islam. This study concludes that the ornaments and shapes of this mosque contain symbolic values ​​and messages (wisdom) of da’wah. The symbolic values ​​of da’wah contained, namely: the value of beauty (artistic), cultural values ​​(turats), accommodative values, brotherhood values ​​(ukhuwah) and the value of unity. The establishment of the Cheng Hoo Mosque gave a message (wisdom) of da’wah that Islam teaches hospitality and openness to all cultural entities, Islam adapts and interacts with various social traditions and Islam teaches tolerance in a life full of diversity.

On the Huihui Question

In Western discourse today the charge that Islam is “not just a religion” but a comprehensive social system is leveled to cast doubt over Muslims' ability to integrate into a political community. In the People's Republic of China, this understanding of Islam has served the opposite purpose. From the perspective of the Chinese Communist Party (CCP), religion cannot be the basis for legitimate political identity. Islam, however, is not just a religion. Rather, as a “social system,” Islam constitutes a legitimate basis for national identity, and the Hui (Huihui), or Chinese Muslims, therefore constitute a minority nationality. This essay explores the origins of the CCP's understanding of Islam in the 1930s and 1940s, when the Party first formulated its policy vis-à-vis the Hui. Glasserman shows how this understanding of Islam as “not just a religion” suited the political, geopolitical, and ideological circumstances of the Yan'an period (1936–48). He also shows how this understanding was informed by contemporary Hui discourse and activism.

Motif Pembangunan Masjid Cheng Ho Surabaya

This article aims to understand in depth the motives for the construction of the Cheng Ho Mosque. This article uses qualitative research methods and data collection techniques, documentation, and direct observation by using a cross-disciplinary research model. There are two motives found, namely the motive of reason and motive of purpose. The motive behind the construction of this mosque is the fear and trauma related to sentiment towards the Chinese ethnic caused by the past experiences of the Chinese ethnic. While on the motive of the goal, the researcher found that the meaning of the goal is that PITI wants to get a lot of support to get a sense of security. The existence of the Cheng Ho mosque has become a significant icon that can introduce the presence of Chinese Muslims.

Critical Discourse Analysis of Iran-China Relations Through Football Headlines

Iran and China are getting closer day by day, from economic to political to social relations. Since media plays a significant role in shaping norms, social relations, and values in society, it is not a neutral medium to propagate information only. Social and political elites, as well as political fractions, use media to shape public opinion with the least cost. Therefore, this paper attempts to answer the question as to which ideologies, social and political thoughts Iranian football headline-writers attempt to convey to the wider public in Iran. To answer this question the main hypothesis of the paper posits that Iranian political and social elites are conveying a much more economic dimension of China, downplaying the political dimension of China, including the mounting political oppression inside China and Hong Kong, and the dramatic situation of Chinese Muslims. This paper approaches the abovementioned question under the framework of critical discourse analysis proposed by Norman Fairclough (1989). With regards to the methodology of the paper, a qualitative approach has been adopted, availing itself of different headlines of Iranian sport. Findings of the paper indicate that elites in Iran are proposing to the public a much rosier image of china due to closer political and economic ties between the two countries.

LEADERSHIP CHARACTERS IN MALAYSIAN RELIGIOUS-NGOs: AN INTRODUCTORY OVERVIEW

Leadership is a key function and process to unlock the effectiveness and enhancement of any organization’s development, including Religious-NGOs (RNGOs). This can be attained via three main characteristics, which are charismatic, transformational and servant leadership. Previous research has proved that these characteristics are relevant for NGOs, but little was found for RNGOs. RNGO is a form of NGO that is well-known for its active role in contributing to a harmonious and religious society. This paper focused on the concept of leadership in RNGOs and an introductory to the identity of Malaysian Islamic RNGOs that are diverse by ethnic identities. This study was qualitative in nature and depended heavily on existing literature and official reports. The study found that all three selected Islamic RNGOs that represent the Malay Muslims, Chinese Muslims and Indian Muslims adopt and practice charismatic, transformational and servant leadership in executing their organizations’ objectives, which could possibly be a yardstick to effective RNGO leadership development in the future.

Zhong Yong and moderation of Chinese Muslims in Indonesia

Chinese Muslims are a minority among Indonesian Muslims and are categorized as moderate Muslims. This research aims to identify the factors which contribute to moderation in this community. Using qualitative analysis, this research found that the classic Chinese philosophy, Confucianism, plays a big role. The concept of Zhong Yong in Confucianism is used by Chinese Muslims in Indonesia as their life philosophy even though many do not really know what it is. Research informants admit that even though they are Muslims, Confucianism is practiced and is well developed in their everyday lives. This is a concept of balance in life and they practice a moderate life in the Indonesian community in three ways: first, by balancing culture and religion through building mosques that are unique to Indonesia. These mosques, which are called Muhammad Cheng Hoo, use Chinese ornamentation. Second, trying to be innovative in the way they present Islam, so that Islamic teaching will be easily understood. Third, taking the middle ground to overcome any conflicts that may happen. Other aspects that are also important in order to understand Indonesian Chinese Muslims are family tradition and their interactions with Indonesians.

Image of a Chinese Muslim in Late Ottoman Press

At the end of the XIX century, the Muslim world, which fell into deep political and intellectual stagnation, was looking for ways out of this situation and raising the scientific potential of the Muslim community. The political crisis in the internal and external affairs of the most powerful Muslim state – Turkey, led in 1908 to the 2nd Constitutional Revolution. During this period that a press arose in Istanbul aimed at agitating or promoting the unity of Muslims under the rule of the Ottoman Sultan. The Turkish press, in order to fulfill the tasks assigned to it, first of all began to familiarize the Ottoman public with the life, political and social situation of Muslims living mainly in the southeastern territories of Asia. This article provides a preliminary analysis of the materials of the Turkish press, in particular, the magazines Ṣırāṭ-ı Müstaqīm, Ta‘āruf-i Müslimīn and Ḥikmet about Chinese Muslims, as well as made an attempt to identify the main ideological aspects of Ottoman society, their attitude to the socio-political situation of Chinese Muslims.

THE ACTIVITY OF CHINESE MUSLIMS IN THE SOCIAL, ECONOMIC AND CULTURAL LIFE OF THE COUNTRY IN THE IX-XVI CENTURIES

The article presents information about the socio-political, economic, and cultural conditions in China in the 9th-16th centuries, the spread of Islam in China and its adaptation to the local culture, the participation of Muslim peoples in the social, economic, cultural life and educational process of the country. Also, it analyzes the formation of Muslim communities among the majority of followers of Buddhism, Confucianism, and Taoism by adapting to their religious beliefs, close to the content of Islam, and the emergence of 10 separate legal systems, such as “Zu Tang” (“Foreigner living in China” ), “Fang Ke” (“Descendants of local Muslims”), “Fang Hue” (“Schools for foreigners”), “Qadi Department” (for the resolution of Muslim religious affairs), “Triple Administration” (consisting of an imam, a khatib and a muezzin dealing with the daily affairs of Muslims), which regulated the social and religious life of Muslims in China. It was found that during the Tang, Song, Yuan, and Ming dynasties, fundamental changes occurred that contributed to the spread and development of Islam throughout China. Thanks to an active policy of national assimilation, the political status of Muslims changed, and they became the indigenous citizens of China. It was concluded that the participation of Muslims in the policy of national assimilation became the basis for the formation of new national communities based on common values, ethics, and rituals, as well as for the wider dissemination of Islamic teachings and philosophy in other parts of China.