This paper examines the influence of the spread of Islam in the Middle East and North Africa which is the region with the largest Muslim in the world. This research examines the changes experienced by the majority tribal people who are identical with the region of the Arabs. As a comparative form, this paper will begin with a picture of the Arab nation in pre-Islamic times, then followed by the period when Islam was born marked by the Messenger of Allah, and the post-death time of the Prophet. The mapping will be answered indirectly because of the progress of Islam and the backdrop of Islam as well as the sectarian issues in the Middle East and North Africa that are still the world's current spotlight

This paper will research the phenomenological approach in interfaith communication. The strength globalization’s flow which is destroying every border between nations, regions, and cultures, unfortunately, is not strong enough to destroy one solid wall, the border of religion and faith’s differences. The phenomenological approach is a theoretical perspective based on the concept “back to the things themselves”. In Husserl’s phenomenology, he made an epoche and eidetic vision as the starting point of this perspective. Both of those concepts are a main and basic concept which is needed in interfaith communication to postponing judgment and looking with their own believer’s perspective. This approach is radically needed to smooth out the interfaith communication. This approach also allows the transcultural communication and identity transformation from one religion’s followers to another to reach a mutual agreement and decrease religious sentiments which are born from the subjectivity of one religion’s followers in judging other religions and their followers. In the end, al-Banna’s Role of Brotherhood can be interpreted as the foundation of Islamic phenomenology in building the solid society.الملخص: عنى هذا البحث الكلام عن المنهج الظواهري في الاتصال بين الأديان. قوة موج العولمة التي تهاجم الحدود بين البلدان والمناطق والثقافات لم تكن تقوى على هجوم جدار متين، وهو جدار اختلاف الأديان والإيمان. المنهج الظواهر هي إحدى وجهة النظر القائمة على أساس "الرجوع إلى الأشياء نفسها". على نظرية Husserl, يقوم هذا المنهج على نقطتين أساسيتين, هما Epoche وEidetic Vision. كانا مفهومين مهمّين في ابتداء الاتصال بين الأديان لتأجيل الظنون والتقييم والتحكيم عند نظرتهم إلى الأديان المجاورة. وبهذا المنهج أيضا، يمكن لأحد المتيدينين معرفة عادات أديان غيرهم وتحول الهوية بعضهم بعضا للوصول على كلمة السواء بينهم ولإضاعة الكراهة الدينية بين الأديان المولّدة من نظرية ذاتية لديهم. في آخر المقالة، بيّن الكاتب نظام الأسرة عند حسن البنا الذي سيكون أساسا في إقامة منهج الظواهر الإسلامي من أجل بناء مجتمع صلب.Abstrak: Paper ini akan membahas tentang pendekatan fenomenologi dalam komunikasi antar agama. Kuatnya arus globalisasi yang menggerus berbagai batas antar negara, regional, dan budaya nyatanya tidak cukup kuat untuk menghancurkan salah satu dinding tebal, yaitu dinding perbedaan agama dan kepercayaan. Pendekatan fenomenologi adalah sudut pandang yang berdasar pada konsep “kembali kepada sesuatu itu sendiri”. Dalam fenomenology Husserl, ia menetapkan dua titik awal dalam perspektif ini, yaitu epoche dan eidetic vision. Kedua konsep tersebut adalah konsep dasar dan pokok yang dibutuhkan dalam komunikasi antar agama untuk menunda penghakiman dan melihat suatu agama melalui kacamata pemeluknya sendiri. Pendekatan ini dibutuhkan untuk memuluskan komunikasi antar agama. Pendekatan ini juga memungkinkan komunikasi lintas budaya dan transformasi identitas dari satu pemeluk agama kepada pemeluk agama lainnya untuk menggapai suatu kesepakatan bersama dan mengurangi sentiment keagamaan yang lahir dari subyektivitas seorang pemeluk agama dalam melihat dan menilai pemeluk agama lainnya. Di akhir, penulis memaparkan sistem kekerabatan yang disusun oleh Hasan al-Banna yang dapat pula diinterpretasikan sebagai asas gerakan “fenomenologi Islam”dalam membangun masyarakat yang solid.

This study is a qualitative research by collecting data from multiple sites that discuss the importance of learning the Arabic language for the people of Indonesia. Top 5 sites with those keywords are Rumaysho.com., BelajarIslam.com, Islampos.com, Kompasiana.com., and kiblat.net. From those five sites will be analyzed with  the Yasir Suleiman’s language and religious identity perspective which shows that language has a function as an instrument of communication and also, a symbol of identity. This study found that stereotyping against the Arabic language makes it even more exclusive and closed to non-Muslims in Indonesia. Learning the Arabic language itself is not limited to the religious orientation, but making it as a function of language itself, as a medium of communication. Arabic language has been ‘sacred’ with its strategic position in political, economical, ideological, and academic field.

Learning Arabic in Indonesia is still relatively minimal when compared with other foreign language lessons. One reason is that religious orientation in learning makes it an exclusive and limited subject. This study aims to describe the religious orientation in learning Arabic and its influence on the interest in learning Arabic in Indonesia. This research is a qualitative research by collecting data from several sites that discuss the urgency of learning Arabic for the people of Indonesia. The top five sites with these keywords are Rumaysho.com, BelajarIslam.com, Islampos.com, Kompasiana.com, and kiblat.net. The reasons in studying Arabic from five sites will be classified according to learning orientation that includes religious, academic, professional, and economic orientation. The most dominant orientation will be analyzed with the approach of language and identity of Yasir Suleiman's perspective on two functions of language, as an instrument of communication and as a symbol of identity. This research found that stereotyping of Arabic makes it even more exclusive and closed to non-Muslims in Indonesia. Learning Arabic itself is not only limited to religious orientation, but makes it as the function of language itself, as an instrument of communication.

This research aimed to understanding the concept of divinity in Arabic culture through lexemes mean God which are used in al-Qur'an dan Arabic Gospel. Lexeme is the smallest unit of meaning that formed word. From lexem, words, phrases, clauses, and discourses are formed according Arabic's concept of divinity. Formal objects of this research are the lexemes mean God in al-Qur'an and Arabic Gospels. All of data derived from al-Qur'an and the Four Gospels in New Testament. This research applied semantic approach, especially which talks about form and meaning, Brown-Yule' s text and co-text, and Sapir-Whorf Hypothesa in relation between culture and language. The method used in this research is distributional method which is the lexeme and word as the deciding device. This research is a qualitative research caused of nature of the data that found and the data collection of this research purely based on library research. The process of this research passed three stages, data provision, data analysis with semantic approach, and the presentation of analysis result.The result of this research indicates that lexeme Allāh that means God has been known by Arabic people before the birth of Islam and Christian. This lexeme means the name of the highest God in Arabic's polytheism and estimated that it used since Fifth century BC. Arabic Christians used this lexeme as the translation of "God" and referred to `The Only One God` 500 years before Muhammad's birth. The lexemes mean God in al-Qur'an are