Islam and the Islamic State's Magazine,<i>Dabiq</i>

Jacoby, Tim

doi:10.1017/s1755048318000561

Cited by 13 publications

(6 citation statements)

References 43 publications

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“…Membaca Al-Qur'an secara tartil akan mendapat pahala begitu pula sebaliknya, jika salah membaca Al-Qur'an maka bisa menjadi dosa. Inilah permasalahan yang menyebabkan kesulitan bagi umat islam dalam membaca Al-Qur'an dengan baik dan benar (Abdelaal, 2019(Abdelaal, , 2019Afrianto, 2019;Al-Thubaity, 2020;Andriyandi, 2020;Butt, 2021;Jacoby, 2019;Luthfi, 2018;Rina, 2020;Romadhon, 2019;Tharwat, 2021). Merupakan bahan kajian bagi para intelektual muslim tentang metode membaca Al-Qur'an yang benar dan praktis yang dapat memudahkan pembelajaran umat Islam dalam pembacaan Al-Qur'an (Berglund, 2019;Choudhury, 2018;Shahriar, 2021;Supriyadi, 2019Supriyadi, , 2019.…”

Section: Pendahuluanunclassified

Penerapan Program Metode Ummi dalam Pembelajaran Membaca Al-Qur’an di SDIT Widya Cendekia (Pengenalan Lapangan Persekolahan di SDIT Widya Cendekia Kelompok 44)

Nugraha,

Desabina,

Haeliah

et al. 2023

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This study aims to determine the application of the Ummi method program in learning to read the Qur'an by SDIT Widya Cendekia students and the results obtained from the Ummi method. In carrying out this study the authors used qualitative research this study uses data collection techniques, namely observation, interviews, and documentation. After the data is obtained, the data is processed with several techniques, namely editing and data interpretation. Furthermore, all data were analyzed using qualitative descriptive techniques. The results of this study indicate that the application of the Ummi method program has good results so that it has a good effect on students at Sdit Widya Cendekia.

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Section: Pendahuluanunclassified

Penerapan Program Metode Ummi dalam Pembelajaran Membaca Al-Qur’an di SDIT Widya Cendekia (Pengenalan Lapangan Persekolahan di SDIT Widya Cendekia Kelompok 44)

Nugraha,

Desabina,

Haeliah

et al. 2023

pgsd

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“…As many civil actors, scholars, clerics and politicians like US president Barack Obama have stated, it does not represent Islam at all, or at least represents it in a distorted fashion (Dyer 2019;Wassenstein 2017). Further examples of dysfunctional appropriation concern symbols like the black banner, the concepts of caliphate (Al-Rasheed et al 2013), jihad (Khdir 2018) and takfir ('excommunication'; Badar et al 2017), the history of the medieval crusades (Roche 2017) and, generally, the selective, decontextualising, instrumentalising and anti-clerical interpretation of the Quran to justify its actions and establish its world-view as authoritative (Jacoby 2019;Frissen et al 2018).…”

Section: Discursive Delegitimisation and Projection: Is As Appropriating Othermentioning

confidence: 99%

Jihadi Audiovisuality and its Entanglements

2020

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This volume situates jihadi audio-visual media within a global communicative web, and provides perspectives that relate the production and dissemination of jihadi images and sound to various forms of engagement and appropriation. Through 12 case studies, this book examines the different ways in which Jihadi groups and their supporters use visualisation, sound production and aesthetic means to articulate their cause in online as well as offline contexts and how different actors relate to these media. Divided into four thematic sections, the chapters probe Jihadi appropriation of traditional and popular cultural expressions and show how, in turn, political activists appropriate extremist media to oppose and resist the propaganda. By conceptualising militant Islamist audio-visual productions as part of global media aesthetics and practices, the authors shed light on how religious actors, artists, civil society activists, global youth, political forces, security agencies and researchers engage with mediated manifestations of Jihadi ideology to deconstruct, reinforce, defy or oppose the messages.

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“…The pledge is made to the 'leader', not to any organisation. On 17 November 2014, Monis posted a brief statement in Arabic on his website: Download extremist sermons and speeches (Rocca, 2017;Winter, 2018) Access online propaganda and recruitment material (Berger, 2015;Mahood and Rane, 2017) Download Islamic State online magazines Dabiq and Rumiyah (Droogan and Peattie, 2017;Jacoby, 2018;Wignell et al, 2018) View violent extremist videos of bombings, shootings and beheadings (Abrahams et al, 2017;Cottee and Cunliffe, 2018) Network with other jihadists by encrypted apps (Shehabat et al, 2017) Develop an online or social media 'foot-print' (Weirman and Alexander, 2018) Broadcast an intent ('leakage') to commit a terrorist attack (Schuurman and Eijkman, 2015) Pledge loyalty (bay'ah) to Abu Bakr Al-Baghdadi, the caliph of Islamic State (Wagemakers, 2015) Use images of the Islamic State Black Standard flag (Bahari and Hassan, 2014) Leave a terrorist or propaganda message (Zelin, 2015) Leave a martyrdom video (Hafez, 2007;Heck, 2017) Send messages or upload images or video during the attack (Burke, 2016) The wording of the statement reveals more about Monis' narcissism than any professed loyalty to the caliph. Monis pledged allegiance only to 'God', 'his messenger' (the Prophet Muhammad) and 'the Caliphate of the Muslims'.…”

Section: Man Haron Monis -No Leakage No Terrorist Messagementioning

confidence: 99%

The Sydney Lindt café siege: The role of the consultant psychiatrist

Scott

2019

Aust N Z J Psychiatry

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Background: In December 2014, after a 16-hour siege of the Lindt café in Sydney, Iranian-born gunman Man Haron Monis shot dead a hostage precipitating the police action which broke the siege. Objective: This paper reviews the demographic and other factual details of Monis as documented by the NSW Coroner’s Inquest and critically analyses the published findings of the Coroner particularly in relation to the role of the psychiatrist who advised senior police and negotiators during the siege. Results: At the time of the siege, there was no formal protocol that delineated the role of a psychiatrist in hostage negotiations. Despite the psychiatrist’s credentials including his extensive experience with siege-hostage incidents and his counter-terrorist training, the Coroner was unfairly critical of the psychiatrist. Conclusion: The Coroner’s censure of the psychiatrist was clearly prejudiced by hindsight bias. During the siege, the psychiatrist properly considered and evaluated all the available intelligence and other information known about the gunman. As the psychiatrist advised, Monis was a narcissist and the siege was not an Islamic State-inspired terrorist attack. Given that he announced he was armed with a bomb, Monis represented a ‘ credible threat’ to the hostages. The psychiatrist’s endorsement of the police strategy to ‘ contain and negotiate’ was prudent in the circumstances. The Coroner’s disparagement of the senior psychiatrist may have the unintended consequence that psychiatrists may be reluctant to assist in hostage-sieges or other critical incidents.

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Islam and the Islamic State's Magazine,Dabiq

Cited by 13 publications

References 43 publications

Penerapan Program Metode Ummi dalam Pembelajaran Membaca Al-Qur’an di SDIT Widya Cendekia (Pengenalan Lapangan Persekolahan di SDIT Widya Cendekia Kelompok 44)

Penerapan Program Metode Ummi dalam Pembelajaran Membaca Al-Qur’an di SDIT Widya Cendekia (Pengenalan Lapangan Persekolahan di SDIT Widya Cendekia Kelompok 44)

Jihadi Audiovisuality and its Entanglements

The Sydney Lindt café siege: The role of the consultant psychiatrist

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