Radicalization in Indonesian higher education has raised significant concerns, with studies highlighting the potential vulnerability of students, particularly in science disciplines. This research examines the factors influencing radicalization among science students in Kalimantan, focusing on their understanding and practice of Islam. Data were collected through surveys and interviews at five universities in Kalimantan, including both public and Islamic institutions, with participants actively engaged in Islamic activities. The study finds that while science students exhibit curiosity about Islam, their limited access to reliable religious literature often leads them to seek information from digital content, requiring strong content-filtering skills. The research also reveals that students are interested in Islamic teachings that promote good character and enhance worship. Their views on religious diversity and tolerance have become more inclusive, though some students still hold rigid interpretations of Islam. The findings suggest that effective Islamic Education courses should align with students’ interests and contemporary issues while fostering a moderate understanding of Islam. The implications for deradicalization include designing curricula that promote critical thinking, tolerance, and national values, alongside mentorship from moderate academics to counteract extremist ideologies. This approach contributes to creating a balanced, inclusive educational environment that resists radicalization.
This article analyzes the Korean wave, which is intensively entering the transnational market. Focusing on Korean dramas, which are mushrooming in Indonesia, previous studies only focused on the development of the Korean wave in the world. They only took into account the values contained therein. More than that, this research comes as a novelty with a discussion of young Indonesian Muslims who consume Korean dramas as active consumers. This research collaborates with young Muslims, most of whom consist of students, especially in Riau province, regarding the meaning of Korean dramas in Indonesia. This article attempts to answer the main questions, such as how young Muslims in Riau respond to interpreting the Korean dramas shown. Meanwhile, further questions, such as how the journey and development of Korean dramas are in the Indonesian context, are also asked. The author used a qualitative method to answer this question based on online interviews with 24 young Indonesian Muslims via a Google form link. Then, it will be analyzed using relevant previous literature. The research results show that young Muslims consume Korean dramas not only as passive recipients. Do not just watch it. More than that, they are also active consumers who are critical in learning, teaching new insights, and learning the Korean language and the good values contained therein. They appear as active consumers who can take lessons and even teach from the Korean dramas they watch.
The transformation of da'wah from offline to online is an important issue that needs to be studied in the context of the development of digital technology and changing patterns of social interaction in the modern era. While some previous studies have discussed the impact of digitalisation on religious practice, there is a gap in understanding how social media platforms such as Facebook change the dynamics of da'wah, especially in the context of recitations led by scholars such as Gus Ulil. The focus of this study is to examine how the digitalisation of da'wah affects the spiritual interactions between ulama and their followers, and how these changes affect the meaning and experience of religiosity in the digital era. This study is qualitative in nature with a focus on online recitations on Facebook, where data was collected through participatory observation, content analysis, and in-depth interviews. The data analysis process was conducted through the stages of coding, categorisation, and interpretation to understand the patterns of interaction and the impact of online dakwah. The key findings of this study show that digitalisation not only expands the reach of da'wah, but also changes the structure of religious communities to become more private and exclusive. Recommendations from this study include the development of more inclusive policies to support the sustainability of digital da'wah, as well as methodological approaches that can be used to improve the sustainability of digital da'wah.
Shalawat Badar is verses composition in Arabic that is dedicated to the Prophet Muhammad. The verses in this verse contain elements of Islamic political ideology. It was composed during a period of significant political upheaval, specifically the era of Guided Democracy (Demokrasi Terpimpin). During this period, Muslims in Indonesia experienced profound political unrest, largely attributable to the growing hegemony of the Indonesian Communist Party (PKI). The present study seeks to contribute to the existing scholarship on Shalawat Badar by offering an analysis of its contemporary spread and popularity. Despite the theological critiques levelled by modern Santri regarding its theological content, which is often seen as bid'ah, Shalawat Badar has witnessed a notable proliferation, defying the obstacles often associated with the dissemination of such works. The findings of this study suggest that Shalawat Badar has gained a widespread presence among Santri from diverse sub-cultures, performed by individuals across various contexts. This paper utilizes a qualitative method, employing a descriptive-analytical approach augmented by literature studies and in-depth interviews with multiple sources, to address the various aspects of Shalawat Badar that are frequently criticized yet still held in various parts of Indonesian.
Mehdi Hairi Yazdi is a prominent modern philosopher who sought to revive Islamic philosophy by integrating it with Western thought. Drawing on Suhrawardi’s philosophy of illumination, Mehdi explored its alignment with Western philosophical concepts. A key contribution of his thought to modern Islamic philosophy is the concept of Hudhuri science, an epistemology based on intuition and reason. This research examines the relevance of Mehdi’s epistemology to the Pesantren-based higher education tradition at Pesantren Zainul Hasan. Employing a qualitative method with content analysis, the study explores the relationship between Mehdi’s epistemology and the Pesantren’s educational practices. Findings indicate that the Pesantren Zainul Hasan tradition emphasizes critical reasoning, religious practices, and the pursuit of spiritual blessings, forming the foundation of its higher education epistemology. Both the Pesantren’s approach and Hudhuri epistemology share commonalities in acquiring knowledge through Sufistic and rational paths.
This article analyzes a conflict resolution model practiced among the followers of the Tariqa Qadiriyah wa Naqsyabandiyah. This research uses a philosophical and ethnographic method to analyze the social life of the followers of Tariqa Qadiriyah wa Naqsyabandiyah in Riau, Indonesia. Through these methods, this article finds that the Tariqa followers have established a conflict resolution philosophy called the Wong Tuwo. This philosophy appears from the concept of an individual as a peacebuilder that has to live and has character harmoniously, friendly, and ethically among human beings beyond ethnicity, culture, and religion. The "Wong Tuwo" provides sophisticated way the Tariqa followers solve problems and prevent potential conflict in the community. One of the essential things of this model is that peaceful figures, as reflected in Wong Tuwo, are believed to be role models for building quiet life, social interaction, and communication among human beings.Artikel ini menganalisis model resolusi konflik yang dilakukan oleh para pengikut Tarekat Qadiriyah wa Naqsyabandiyah. Penelitian ini menggunakan metode filosofis dan etnografi untuk menganalisis perilaku sosial para pengikut Tarekat Qadiriyah wa Naqsyabandiyah di Riau, Indonesia. Melalui model tersebut, artikel ini menemukan bahwa para pengikut Tarekat memiliki filosofi resolusi konflik yakni Wong Tuwo. Filosofi ini muncul dari konsep individu sebagai arsitek perdamaian yang harus hidup dan berkarakter rukun, bersahabat, dan beretika lintas etnis, budaya dan agama. Wong Tuwo mencerminkan cara jitu para pengikut Tarekat dalam menyelesaikan persoalan dan mencegah terjadinya konflik di masyarakat. Salah satu hal penting pada model ini adalah bahwa sosok figur yang damai, sebagaimana tercermin pada Wong Tuwo, diyakini dapat menjadi teladan dalam membangun kehidupan yang damai, interaksi sosial, dan komunikasi yang baik antar manusia.
The concept of freedom in historical settings is often regarded as the primary catalyst for the rise and fall of civilizations. In ancient Greece, freedom was deemed to have played a crucial role in propelling Greek civilization to its zenith. The dark ages of Europe were similarly perceived as a period of diminished freedom due to the dominance of the church. However, the emergence of the Renaissance and modern era marked a resurgence of freedom, reminiscent of the values prevalent during the ancient Greek period, characterized by secular principles. Religious values were considered incompatible with modernity. Nevertheless, in a religious society, the essence of freedom lies in the most fundamental realm, namely theology. This article aims to explore how freedom is evident in the attributes of God, the life of Jesus, and the Bible within the context of liberal and liberation theology. Both of these theological perspectives signify a profound shift in religious attitudes, moving away from dogmatism and excessive conformity to orthodoxy, towards a more critical and progressive outlook. Liberal and liberation theology present a responsive depiction of religion, advocating for and fighting alongside human freedom, thus ensuring that religion remains relevant and problem-solving. While liberal theology endeavors to vocalize freedom to bridge the gap between faith and modern sciences, liberation theology strives for human freedom from all forms of discrimination and marginalization. Despite their apparent similarities, they diverge in their interpretation of freedom, leading to distinctions in the practical realm and religious practices.
This essay aims to show how much Leila Abouzeid, the author of the novel Year of Elephant, has developed her own discursive space in order to express the unspoken and depict the abrupt trauma of postcolonial Morocco from a postcolonial feminist perspective. The concept of "the Future" or "l'Avenir" of Jacques Derrida should unquestionably be implied in the aftermath of postcolonial Morocco. In this setting, Morocco's post-colonial fallout is obvious and predictable. The marriage, education, and administrative institutions have all been severely corrupted. Women who gave their lives in the armed resistance are now abruptly subject to patriarchy, mistreated by customs, and shunned by the law. Through qualitative description, this paper claims that the experiences of women in colonialism are celebrated. Using feminist research, experiences of women from postcolonial Morocco have been voiced and the novel portrays a woman’s spiritual journey, and it is an event of cross-cultural literary history. Published in 1989, Year of the Elephant has had a great impact on promoting Moroccan women’s legal situation in contemporary Morocco. The new millennium has signaled a new phase for women’s legal triumph.
This research explores the multifaceted concept of religious moderation within the context of Islamic education in Indonesia. The study investigates four primary aspects: the foundational idea of religious moderation, its diverse perspectives and approaches, the implications of religious moderation in education, and its practical implementation in Islamic educational institutions. Various perspectives on religious moderation education, including theological-normative, sociological, anthropological, and cross-cultural communication perspectives, are examined in detail. Normatively, religious moderation education is guided by the concept of "wasathiyyah" (middle path) along with its defining characteristics. In the sociological aspect, the cultivation of religious moderation is achieved through socialization, fostering individuals to become responsible members of society and citizens who exhibit religious moderation in their social interactions. In the anthropological aspect, religious moderation education is realized through processes of acculturation, encompassing enculturation, socialization, and internalization. Furthermore, the communication aspect highlights the significance of cross-cultural communication as a means to promote religious moderation by facilitating middle-ground communication between diverse cultural backgrounds. The study also underscores the presence of religious moderation content within the scientific traditions of Islamic boarding schools and colleges, emphasizing the importance of preserving and enhancing this aspect. However, it is noted that there is room for improvement in the realm of madrasas, as they still need to strengthen their focus on religious moderation. This can be achieved through deliberate efforts in socialization and fostering a civilizing environment within the madrasah setting. Additionally, incorporating character moderation into the curriculum structure, hidden curriculum, and extracurricular activities is considered vital in nurturing religious moderation among students in madrasas. In conclusion, this research offers valuable insights into the comprehensive understanding and implementation of religious moderation in Islamic education within the Indonesian context. The findings presented here are significant for educators, policymakers, and practitioners seeking to promote a balanced and moderate approach to religious education in the country.
The purpose of this research is to analyze the existing Rakut Sitelu system in the social life of the Karo ethnic group in North Sumatra and to synthesize the values of Rakut Sitelu as a means of religious moderation in North Sumatra. The method used in this research is ethnography and reference tracing, involving data collection from interviews, books, journals, and manuscripts for further analysis. The results of this research conclude that Rakut Sitelu has deep roots in the Karo ethnic kinship, where the three bonds of kalimbubu, senina, and anak beru coexist in daily activities with an attitude of mutual respect, assistance, and cooperation based on their respective structures, without distinguishing religion. Rakut Sitelu also exhibits manifestations of religious moderation values, such as high tolerance, anti-violence, and accommodation of their own culture. This can serve as a reference for implementing moderate values in North Sumatra, especially for the Karo ethnic group.
Communication is essential in learning activities. Communication should be the main medium in creating positive emotions in the classroom. Therefore, the learning communication model needs to be continuously developed so that classroom communication becomes effective and has an impact on positive changes in students' behavior. This article aims to develop an Edusufistic communication model to create positive emotions in Islamic educational institutions. This paper is a mix of qualitative and quantitative research. Centralized group discussion (FGD) activities, observations, direct interviews, and questionnaires were used with 27 Indonesian participants and 26 Malaysian participants. The results of this study revealed that the image of communication in the classroom is still rigid, unidirectional, resulting in communication. This leaves many emotional problems for teachers and students. Edusufistic communication model has been recognized by educators to be able to revitalize the practice of learning communication that has been practiced so far. Edusufistic communication brings positive climate and emotions in the classroom, empathic, sympathetic and loving. This study also reveals the emotional impact of the Edusufistic model on the peace of mind of educators and students. From the results of the quantitative data analysis, the educators' perceptions show that the implementation of the Edusufistic Communication Model does not find many obstacles. The results of this study are expected to be a recommendation for policy makers to provide full socialization of the Edusufistic communication model for educators at different levels.
This article delves into the pivotal role of Muhammadiyah Youth's preaching communication in Indonesia, focusing on its contribution to the nation's independence. The organization's primary aim is to address and rectify deviations within the da'wah process, while also promoting an advanced and educated social and educational structure. Employing a qualitative research methodology through library research, the study draws from primary sources, including Books of Islamic Intellectual Treasures, Islamic Intellectual Reform, Contextualization of Islamic Doctrine in History, and Intellectual Tradition of Malay Scholars of the 18th Century AD, alongside relevant secondary data. Data collection involves four techniques: heuristics, verification, interpretation (analysis and synthesis), and historiography. The research reveals that Muhammadiyah Youth's da'wah communication encompasses three key domains: godliness, focusing on God, His attributes, and the universe's relationship with Him; morality, addressing human behavior, relationships with God, others, and the universe; and physics, exploring nature's growth and development.The relevance of Muhammadiyah Youth's preaching communication is demonstrated through four doctrines: enlightening the people, promoting charitable actions, fostering cooperation for virtue, and steering clear of political pragmatism. To ensure continuous and responsive da'wah in a dynamically changing society, it is crucial to anticipate the negative implications of information and communication globalization. The study advocates for informative, comprehensive, targeted, and sustainable preaching, leading to the effective implementation of Islamic sharia in society, transcending mere legal aspects.
Economic development, technological advances, infrastructure improvements, and religious awakening have increased the practice of religious journey (pilgrimage), including among Muslims in Indonesia. Young celebrities have actively shared their religious journeys on social media as self-expression and religious testimony. These uploads are religion online’ that provide religious information to the public, especially to their followers. This article is a qualitative study on the phenomenon of religious travel in contemporary Indonesia. This study takes the case of three Muslim female celebrities who are public figures in Indonesia. By analyzing their uploads related to religious travel (or what we call instagrammable pilgrimages) on Instagram during the pandemic and post-pandemic period (July 2021 to April 2023), we find that the phenomenon of religious travel can be examined in terms of its impact on human behavior and that an increase in Islamic religiosity can be observed and registered in the space of spiritualism and the use of religion for the economy, rather than simply an increase in conservatism.
Takfῑr (excommunicating Muslims from Islam) has recently attracted renewed attention among Muslim scholars due to its devastating effects on Muslims. Modern Salafism is mostly accused of the trend. Hence, the present research traces the genesis of Takfῑr tendency to one of the most acceptable classical works among the modern Salafis, Sharḥ as-Sunnah of Imam Barbahāri (d. 329 A.H.). The paper is library-based and adopts the analytic method of research. The study reveals that Barbahāri is guilty of loose declaration of worthless matters as an act of apostasy. Some of the matters in which he displayed the Takfῑr tendency are differing from the Companions in any religious matter, the beatific vision of Allah in this world, the consecration of his work, treating Muslims as non-believers, and sweeping declaration of his contemporaries as an apostate. It also found the Takfῑr -laden approach of the author in his work was triggered by the nature of the heretic Jahmiyyah sect he targets. It will be out of context to apply his texts to the generality of non-Hanbali Muslims who don’t share the grave and dangerous creeds of the Jahmiyyah. This is the point where many modern Salafis who hold the work in high esteem become guilty. They adopt the letters of Barbahāri ’s texts as a general guideline for relating with their opponents, even if their religious differences are not up to the standard of the heretic Jahmiyyah
The government obligates halal certification for all products across Indonesia to capture the larger halal market. In 2025, Indonesia's total consumption of goods and services will reach US$ 330.0 billion. Modernity that requires society to increase economic and religious feasibility is a good combination for capitalists. This modernity has subsequently transformed into a halal lifestyle and has penetrated various sectors of the life of the modern Muslim community. However, Foucault says that power is a determining factor for the discourse that develops in society. The qualitative methods and unstructured observation completed with library data as sources will reveals the practice of power in disseminating the discourse of halal products using the Foucault’s power-knowledge. In practice, various efforts have been made by the government as the ruler by issuing various regulations as instruments of discourse. There was a discipline of halal products in the form of supervision carried out by the government in which society became the agent for monitoring halal products. Normalization is also carried out by imposing sanctions on products deemed not under regulations. The examination is the last step in the discipline of halal products by the government. This article concludes that government already makes halal-oriented as the new Muslim behaviour. Hence, the decline of religious diversity becomes a new threat as long as the halal issue is held by the only authority.
Fiqh al-aqalliyyat plays an important role in addressing the unique challenges faced by Muslim minority communities in multicultural societies. In multicultural societies, where diversity and multiple cultures are embraced, issues relating to values, culture, and customs can lead to discrimination or marginalisation of certain groups. Therefore, it is important to promote equality, inclusion and non-discrimination, which allows all individuals to feel valued, respected and have equal access to opportunities. Muslim minority groups, such as Shia Muslims and Ahmadiyya Muslims, face particular challenges in a multicultural society like Indonesia. The study of fiqh al-aqalliyyat in multicultural societies, particularly in Indonesia, aims to understand how Islamic law is applied to Muslim minority communities and their religious practices. Qualitative research using concept analysis is used to examine fiqh al-aqalliyyat from the perspective of Yusuf al-Qaradawi. Data source triangulation and content analysis techniques were used to collect and analyse primary and secondary data. In conclusion, fiqh al-aqalliyyat plays an important role in addressing the challenges faced by Muslim minority communities in a multicultural society. By adopting a comprehensive approach that considers various aspects of their lives, fiqh al-aqalliyyat aims to promote the rights, obligations, and welfare of minority groups while respecting Islamic principles. The development and application of fiqh al-aqalliyyat are constantly evolving to adapt to the ever-changing realities and contexts faced by Muslim minority communities.
Religious tourism holds a significant position in the global tourism industry, attracting visitors to culturally and spiritually significant pilgrimage sites. Indonesia, ranked second in The Global Travel Muslim Index 2022, has witnessed a rise in Muslim tourists exploring religious destinations. Ensuring the sustainability of religious tourism and enhancing the spiritual pilgrimage experience necessitates critical thinking, innovative approaches, and effective communication strategies. Promotion through social media is crucial for marketing religious tourism destinations. However, challenges persist in Indonesia's tourist development due to the absence of an integrated marketing communication strategy. Research emphasizes the importance of communication strategies and the preservation of cultural and religious diversity for the sustainability of religious tourism. In South Kalimantan, despite the potential for religious tourism, the COVID-19 pandemic has led to a decline in visitor numbers. Employing a qualitative approach, including interviews and SWOT analysis, this study formulates a strategic communication plan for promoting the Guru Sekumpul Tomb. The strategy focuses on product packaging, nuanced marketing communication, a serene pilgrimage ambiance, and leveraging digital media platforms, along with collaboration with local stakeholders and optimal use of natural resources. Ultimately, integrating innovative knowledge and skills is crucial for the success and sustained viability of religious tourist sites, concurrently elevating the spiritual pilgrimage experience.
Realizing religious moderation has become a medium-term program of the President for the 2020-2024 period. This program has been entrusted to the Ministry of Religious Affairs. Through a moderation team, the Ministry of Religion has formulated indicators of religious moderation, one of which is tolerance. According to the Ministry of Religion, tolerance is defined as having an open, broad-minded, voluntary, and gentle attitude towards accepting differences. Tolerance is always accompanied by respect, accepting those who are different as part of ourselves, and thinking positively. This tolerance is further divided into two categories: inter-religious and intra-religious. The hope of inter-religious tolerance is the emergence of an attitude towards followers of other religions that involves willingness to engage in dialogue, cooperation, support for the establishment of places of worship, and interacting with followers of other religions. On the other hand, Hamka is one of the prominent Muslim scholars in Indonesia known for his remarkable exegesis work that is widely studied in Asia, particularly in Indonesia. Hamka, who lived during a period of political upheaval both domestically and internationally, had a significant impact on his thinking concepts, which were later reflected in his works. This article aims to explore Hamka's views on other religions, particularly Judaism, delve deeper into the existence or absence of Jewish/Zionist conspiracies, and analyze Hamka's acceptance of other religions. The research methodology employed is literature review with a descriptive-analytic analysis as a guide in this article. The findings show that Hamka's exegesis contradicts the concept of religious moderation presented by the Ministry of Religion. In Hamka's exegesis, there are many suspicions towards Jews, although discussions on the Protocols of the Elders of Zion, according to observers, are considered conspiracies, fictional, and lack valid evidence. Additionally, Hamka falls into the category of exclusive Islam that does not accept any religion other than Muhammadanism.
School is an institute that not only develops children's intellect and intelligence, but also teaches emotional intelligence and life skills. Students in boarding schools face various life challenges such as increased academic pressure, social and cultural obligations, financial constraints as well as a rigorous curriculum. This paper aims to explore the strengths and wisdom of Ulul Azmi prophets and apostles so that they can be embedded in the lives of students. This study is based on a descriptive qualitative method using library research. Library research involves the use of literature in the form of books, notes, and research reports from previous studies. Furthermore, this article shows that the values of Ulul 'Azmi include three main dimensions: Firstly, resilience encompasses perseverance in the midst of trials (Dzi Hijr), which indicates the ability to remain strong and resilient in the face of trials and difficulties. Second, steadfastness includes openness to new thoughts and ideas, and winning personality traits that reflect a strong and unyielding attitude in the face of obstacles. Third, perseverance involves the ability to keep trying and not giving up in the face of adversity, with an indicator of strong perseverance being the relentless pursuit of goals. Islamic boarding schools can internalise ulul 'Azmi values through every student's daily activity, which is strengthened by the formation of a sense of responsibility.
The purpose of this article is to reveal the Javanese translation of the word Anâ Allâh in QS. Taha/20: 9-15. To discuss the issue the author uses a critical content analysis and comparative analysis approach. The findings in this qualitative research are: first, the translators agreed to use Ingsun to translate Anâ Allâh. Second, they use Ingsun for Anâ Allâh because they want to dwell and honor Allah above everything, the Almighty. It is related to their understanding, awareness, and implementation of Javanese culture, unggah-ungguh (honorific speech). Third, they chose Ingsun to translate Anâ Allâh: philosophically, Ingsun is the Essence and Existence of God. Culturally ethically, Ingsun is only used by high-class people. An ordinary man who pronouns Ingsun for himself, shows that he is involved in conflict or doesn’t understand unggah-ungguh. Sufistically, Ingsun is a perfect word that represents a person's spiritual experience of uniting with his God. This research significantly contributes to the body of knowledge on ethical linguistics in religious texts, especially from a Javanese perspective which is relatively understudied by scholars of Islamic studies.
