This study aimed to discuss the Semiotics in the Quran, foccused in: 1) the concept of semiotic significance in the study of the Quran; 2) the history of the application of semiotics on scripture; 3) the characteristics of the Quranics semiotics. This research is a literature research (library research), that is the research conducted research of various literature related to the problem under study. The results of this study indicate that: 1) Semiotic approach in the Quran contains a meaning that is an attempt to study and interpret the Quran with the workings and functions of signs in the text of the Quran as the orientation of the study; 2) Saint Augustinus is the first founder of the sign system in the study of the Bible; 3) the characteristics of semiotics in the Quran contains the concept of marifah and nakirah, the addition of letters has implications for the change of meaning; one word has many meanings. The implication of this research is that a Muslim, especially Muslim academic, is always eager to learn the Quran. Because the success of a Muslim in expressing semiotics in the Quran have a positive impact for success in the world and in the afterlife.

This study examines the origin, existence, and development of Islamism group in Indonesia since pre-independence until now. Islamism is a group of Muslims who are obedient to the teachings of Islam, but they are very extreme, literal, static and rigid in understanding the teachings of Islam (Alquran), and reject to the other Muslims who disagree with Islamic ideology that they have embraced. The group of Islamism existed and emerged in Indonesia, it was not apart from the influence of the spread of Islamic teachings from al-Ikhwan al-Muslimun that was founded by Hasan al-Banna in Egypt in 1928. The group of Islamism was the first Muslim group before the other Muslim groups in Indonesia; such as the Pos-Islamism group, the Liberal Islam Group, the Moderate Islamic Group, the Progressive Islam Group. The group of Islamism in Indonesia—as al-Ikhwan al-Muslimun in Egypt who aspires to spread the ideology of Islam for all of the world—seeks to spread their ideology with the movement of creeping up for all of the area in Indonesian, since before independence until now. Islamist groups succeeded in spreading Islam and Sharia through mosques, schools, taklim majlis. The existence and development of Islamist groups in Indonesia today are flattered. They have very much support from the political elite. However, they are not aware that their hands are being borrowed or exploited by political elites to seize or get the power in irrational ways.

The history of pre and post of Islamic civilization in Arabia is certainly bipolar condition. In one side, pre-Islamic civilization occurred worst behaviors such as hostility, discord, injustice, and the suppression which deconstructed tradition in the Arab nation. Of course, it was different when Muhammad (Arabic descent) was born, there was a very significant changes from the scientific case, social, economic, and other aspects. Overall, all of aspects above has been reconstructed by the miracles of the Prophet, i.e. that is holy Quran as a basic guidelines and in the form of Prophet behaviors, sayings and way of life which accumulated in the Hadith was capable of shifting civilization that backward into a very advanced civilization in any lines. This research tries to construct and compare the Arab civilization, pre-prophets born to Prophets had been born and brought revolutionary mission with the emergence of a new civilization, the Islamic civilization.

The history of Islam in Maluku including the history of the entry and development of Islam among various other countries up to now is still very interesting to be studied, given the history or history agreed by researchers and observers of Islamic history. This paper describes Islam in Maluku in the framework of two major sultanates of its time namely the Sultanate of Ternate and Tidore Sultanate. Based on the search on the limited this paper shows: First, the Sultanate of Ternate and Tidore is a great Islamic kesulturasi in Maluku which intersect with a major sultanate in the archipelago that has a major role in the process of Islamization in Maluku. Second, the success of Islamization in Maluku mostly uses the term through Islamization culture in Java. Third, the Islamization Process begun from the elite accounts of the kingdom/sultanate, followed by the people.

This paper specifically discusses the Islamic sects from the social aspect, given the birth of the religious school can not be separated from the social environment. Social behavior has shaped the character in understanding the teachings of religion, thus giving birth to religious streams adapted to the local social context. Therefore, the growth of Islam is part of social interaction and religious teachings that become the repertoire of Islamic theological thought, such as Ahmadiyah. As a religious organization, the birth of Ahmadiyah is not much different from the birth of Shia, Sunni and Khawarij. Given that each sect has a different social character at the beginning of its birth, so does the Ahmadiyyah. the sociologically Ahmadiyyah is a portrait of the Islamic struggle in India with the surrounding theological character. This study is a research library that aims to analyze the history of Islamic theological thought by using social approach. Hopefully, it can open Islamic discourse related to the birth of sect in Islam, especially Ahmadiyah. Given the birth of a sect is not a religious teaching that comes from God, but part of ones ijtihad in answering social problems in a time.

Dakwah in the modern era, not a bit actualized by the ways of force, even up to spread hatred and rudeness. The hoax issues were made into a spear to legalize the dakwah which he regarded as a very noble teaching. Because the meaning of such dakwah, as a result Islam is often blamed as a religion of terrorism. In the other, there is also a group of people who are afraid of Islam (Islamophobia). This is where the need to reconstruct dakwah models that seem radical. KH. Said Aqil Siroj, a national religious figure who now occupies the chair position of the Chairman of PBNU, has a distinctive model and movement of dakwah as actualized by Wali Songo when spreading Islam. The re-actualization of Wali Songos teachings is echoed by KH. Said Aqil Siroj through persuasive approach, not force, keep the traditions, persistence of dakwah and reconstruct the meaning of Ahlussunah Wal Jamaah as social values. Such a form of dakwah proved to have a devastating effect on the growth of Islamic values rahmatal lil alamin.

Hadits about Mahram which related to women traveling is one of argueable social phenomenon in Islam. There are those who do textual approach and contextual approach in seeing this. Therefore, a new alternate of seeing this as responsive as in the contextual concept in discussing the hadits is required with the outline topic; how Paul Ricoeur hermeunetics sees the hadits about women traveling without mahram? The result is that the mahram role in the hadits is a concrete form of prevention to women in order to protect them from any kind of violences and harassments. The practice of prevention is done by the instruments provided by the country out of the women family member called mahram, this approach result is summarized the contextual meaning without neglecting the textual meaning of mahram.

This paper offers Religous Studies approach as an alternative in religious education within universities in Indonesia that emphasized discussing religions from the various perspective of social sciences. Goals of this approach are preparing students to have more diverse knowledge on religions not limited on his or her own belief, encouraging dialogue between people of different religious beliefs, sharing spiritual experiences and engaging in religious pluralism. This approach is applied in a class that is attended by students whatever religious affiliations. Instead of applying religious education term of the government (Ministry of research, technology and Higher Education) which is insisting religious education in particularistic method, religious studies approach is more relevant prior to current Indonesias social and political situation. This paper argues that students need to be introduced into more inclusive views and attitudes in their religious life.

This research aims to show up the local islamic society tradition named ritual mandi safar which get focus from various community of islam itself. Ritual mandi safar represents one of local area ancestor heritage assumed can refuse misfortunes (accident, disaster and disease epidemic). However as the local tradition which is related to islam, it generate pros and contra among the society that support and also refuse it. Relating to that reason, this research aims tofind the meaning of symbol and function of ritual mandi safar for the society that support it. How far their understanding to this rittral and the adtantages for their daily life and also the role of local government to remain this tradition.

This article aims to understand the approach used by Faith Based Organization (FBO) in the tackling and handling program of HIV and AIDS, in relation to the prevention, infection, as well as the treatment in social-cultural perspective. The data collecting is done through profound interview and observation in two research areas: North-Beach Areas (Pantai Utara), Central Java and Denpasar, Bali. Both locus were chosen and compared based on the differences in socio-cultural formation, particularly in the religious background majority which in control of the social life. It is found that the involvement of both the institution and religious leaders in the countermeasures of HIV and AIDS has a strategical value either directly or indirectly. The involvement of religious organizations in these two areas, even though differ in effectiveness, scale of implementation, problems encountered, value approach, intervention and organizational attachment, and the social-cultural construction of the society has adduced changes in discourse and practices related to the HIV and AIDS issues, either in the circle of the religious leaders and the community in general. The North-Beach area in Central Java which only for the past five years go through with the countermeasures program of HIV and AIDS formally, structurally, direct, and organizational by FBO in this case Nahdlatul Ulama (NU), has the effectivity and acceptance for different people and slower that what has happened in Bali, where the FBO tends to be involved through non-organizational network.