Pub Date : 2019-12-30DOI: 10.24260/ALALBAB.V8I2.1356
Abdurrohman Kasdi
The article aims to explore the implementation of al-wasathiyyah concept as a way towards achieving moderatism, as well as to see the discourse of Islam and moderation in Indonesia. The method is qualitative with religious sociological approach. Religious sociological approach is used because the wasathiyyah concept is tightly tied to the religion and society. The results of the research show that wasathiyyah Islam has the correlation to ethics and moderate traditions which are considered as a form of virtue. Moderate tradition in Islam in Indonesia includes several aspects of life, including: first, moderate in its thought and movement, which is reflected by the belief that is in line with the nature and ibadah that promotes world prosperity. Second, moderate in aqidah that is in line with the fitrah or nature of mankind, including in tolerance, consistence, and balance. Third, moderate in practicing Islamic teachings that is in accordance with human ability and not burdensome. Fourth, moderate in its method (manhaj). Fifth, moderate in reform and ijtihad. Through wasathiyyah Islam, Indonesian muslims are accustomed to a set of thoughts, behaviors, and actions that promote the spirit of moderation. Moreover, Indonesian Muslims are willing to consciously let go of their primordial religious bonds in favor of moderation. Therefore, waasathiyyah Islam is a concrete realization of a socio-political structure that is deeply rooted since the beginning, not a new diction that is used to describe the mindset of a certain group
{"title":"Wasathiyyah Islam as the Road to Moderatism in Indonesia","authors":"Abdurrohman Kasdi","doi":"10.24260/ALALBAB.V8I2.1356","DOIUrl":"https://doi.org/10.24260/ALALBAB.V8I2.1356","url":null,"abstract":"The article aims to explore the implementation of al-wasathiyyah concept as a way towards achieving moderatism, as well as to see the discourse of Islam and moderation in Indonesia. The method is qualitative with religious sociological approach. Religious sociological approach is used because the wasathiyyah concept is tightly tied to the religion and society. The results of the research show that wasathiyyah Islam has the correlation to ethics and moderate traditions which are considered as a form of virtue. Moderate tradition in Islam in Indonesia includes several aspects of life, including: first, moderate in its thought and movement, which is reflected by the belief that is in line with the nature and ibadah that promotes world prosperity. Second, moderate in aqidah that is in line with the fitrah or nature of mankind, including in tolerance, consistence, and balance. Third, moderate in practicing Islamic teachings that is in accordance with human ability and not burdensome. Fourth, moderate in its method (manhaj). Fifth, moderate in reform and ijtihad. Through wasathiyyah Islam, Indonesian muslims are accustomed to a set of thoughts, behaviors, and actions that promote the spirit of moderation. Moreover, Indonesian Muslims are willing to consciously let go of their primordial religious bonds in favor of moderation. Therefore, waasathiyyah Islam is a concrete realization of a socio-political structure that is deeply rooted since the beginning, not a new diction that is used to describe the mindset of a certain group","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46396423","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-12-30DOI: 10.24260/ALALBAB.V8I2.1276
Akhmad Siddiq
Blaming or demonizing other could appear from misunderstanding paradigm toward knowledgeable entities: individually or collectively. Inclusive approach to know and understand other religious groups is a basic principle to build interreligious relation. In his Dialogue Decalogue, Leonard Swidler suggests that to build interfaith dialogue is to learn and understand (other) realities. In this regard, religious radicalism could be perceived as an outcome of misunderstanding that allows people to exclude or ignore others. This paper aims to explore several books of Muslim scholars, both in classical and contemporary period, relating to comparative study of religion. It is the finding of this work that understanding other religions (or religious others) as articulated in the book will create a level of acceptance within religious believers.
{"title":"Academic Approach for Religious Radicalism","authors":"Akhmad Siddiq","doi":"10.24260/ALALBAB.V8I2.1276","DOIUrl":"https://doi.org/10.24260/ALALBAB.V8I2.1276","url":null,"abstract":"Blaming or demonizing other could appear from misunderstanding paradigm toward knowledgeable entities: individually or collectively. Inclusive approach to know and understand other religious groups is a basic principle to build interreligious relation. In his Dialogue Decalogue, Leonard Swidler suggests that to build interfaith dialogue is to learn and understand (other) realities. In this regard, religious radicalism could be perceived as an outcome of misunderstanding that allows people to exclude or ignore others. This paper aims to explore several books of Muslim scholars, both in classical and contemporary period, relating to comparative study of religion. It is the finding of this work that understanding other religions (or religious others) as articulated in the book will create a level of acceptance within religious believers.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44035371","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-27DOI: 10.24260/ALALBAB.V8I1.1362
Ade Yamin, I. Abdullah, Achmad Nurmandi, H. Jubba, Zuli Qodir
The issue of religious and political identity of the Dani Muslims in Papua has been associated to social construction of the ethnic and religious aspects as the basis of political policies by the local government. The local government present in the form of Undang-Undang Otonomi Khusus Papua (UU OTSUS Papua) or the Law Number 21 of 2001 concerning Special Autonomy for Papua has been understood to become one of the keys playing roles in constructing the identity of people in modern Papua. This work attempts to review the process of becoming minority of the Dani Muslims within the context of the Papua society. They live in the central mountains with limited infrastructure and access to modern life. The work suggests that the Dani Muslim has become minority in terms of political representation as well as religious identity due to three conditions. First, the practice and implementation of the Law Number 21 of 2001 concerning Special Autonomy for Papua has significantly influenced the live of the Dani Muslims with regards to their political representation as well as religious identity. Second, they embrace Islam as a way of life and have to deal with the cultural conditions of the Dani community in general that are very consistent in maintaining their local tradition. Third, the domination of religious symbols used in public spaces has been found to have much influence to the identity of minority groups. The Christian Papuans later made further claims of Papua as the Land of Christ has had a broad impact not only on the access to public services for the Dani Muslims but has also presented them with new pressure and marginalized in terms of political position and religious group existence.
{"title":"Being Minority in Papua: Religious and Political Identity Struggle of the Dani Muslims","authors":"Ade Yamin, I. Abdullah, Achmad Nurmandi, H. Jubba, Zuli Qodir","doi":"10.24260/ALALBAB.V8I1.1362","DOIUrl":"https://doi.org/10.24260/ALALBAB.V8I1.1362","url":null,"abstract":"The issue of religious and political identity of the Dani Muslims in Papua has been associated to social construction of the ethnic and religious aspects as the basis of political policies by the local government. The local government present in the form of Undang-Undang Otonomi Khusus Papua (UU OTSUS Papua) or the Law Number 21 of 2001 concerning Special Autonomy for Papua has been understood to become one of the keys playing roles in constructing the identity of people in modern Papua. This work attempts to review the process of becoming minority of the Dani Muslims within the context of the Papua society. They live in the central mountains with limited infrastructure and access to modern life. The work suggests that the Dani Muslim has become minority in terms of political representation as well as religious identity due to three conditions. First, the practice and implementation of the Law Number 21 of 2001 concerning Special Autonomy for Papua has significantly influenced the live of the Dani Muslims with regards to their political representation as well as religious identity. Second, they embrace Islam as a way of life and have to deal with the cultural conditions of the Dani community in general that are very consistent in maintaining their local tradition. Third, the domination of religious symbols used in public spaces has been found to have much influence to the identity of minority groups. The Christian Papuans later made further claims of Papua as the Land of Christ has had a broad impact not only on the access to public services for the Dani Muslims but has also presented them with new pressure and marginalized in terms of political position and religious group existence.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47486514","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-27DOI: 10.24260/ALALBAB.V8I1.1127
M. Bahri
The work attempts to elucidate the idea of religious pluralism of two very important figures in the traditions of Judaism and Islam: Abraham Joshua Heschel (1907-1972) and Nurcholish Madjid (1939-2005). Both figures are interesting to compare for some very important reasons. Although somewhat different, there is much in common between the two, especially in terms of their arguments on the issue of religious pluralism. Their ideas of religious pluralism are based on what the so- called “Depth Theology” (DT) and “Depth Islam” (DI). DT and DI are different from the usual theological dogmas that contain concepts and structures. DT and DI are not literal and superficial forms of religion. Their religious understanding went beyond the literal texts to look for the principles and spirit of religion in appreciating humanity, diversity and peace. In the context of inter-religious tensions due to suspicion, hatred, and hostility, the depth-theology of Heschel and the depth Islam of Madjid find their significance.
{"title":"Depth Theology and Depth Islam: Abraham Joshua Heschel and Nurcholish Madjid on Religious Pluralism","authors":"M. Bahri","doi":"10.24260/ALALBAB.V8I1.1127","DOIUrl":"https://doi.org/10.24260/ALALBAB.V8I1.1127","url":null,"abstract":"The work attempts to elucidate the idea of religious pluralism of two very important figures in the traditions of Judaism and Islam: Abraham Joshua Heschel (1907-1972) and Nurcholish Madjid (1939-2005). Both figures are interesting to compare for some very important reasons. Although somewhat different, there is much in common between the two, especially in terms of their arguments on the issue of religious pluralism. Their ideas of religious pluralism are based on what the so- called “Depth Theology” (DT) and “Depth Islam” (DI). DT and DI are different from the usual theological dogmas that contain concepts and structures. DT and DI are not literal and superficial forms of religion. Their religious understanding went beyond the literal texts to look for the principles and spirit of religion in appreciating humanity, diversity and peace. In the context of inter-religious tensions due to suspicion, hatred, and hostility, the depth-theology of Heschel and the depth Islam of Madjid find their significance.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43283030","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-27DOI: 10.24260/ALALBAB.V8I1.1330
M. Mujiburrahman
Studies on religious education teacher’s competences in Aceh could not be separated from studies on state’s intervention toward education. State hegemony occurs in the form of regulation formalization which regulates efforts for improving qualification and competence of teachers. The research showed that the presence of Act No. 14, 2005 and the Government Regulation No. 74, 2008 had been used as legal reference to encourage the improvement of Aceh religious education teachers’ qualification and competence. This is a qualitative study in which triangulation in data collection was used. The data was then collected through documentations, observations, and deep interviews. This work emphasizes that improving teachers’ competences in Islamic education system in Aceh was in accordance to and did not contradict with national education system and moreover strengthen the content of Act No. 14, 1005 and Government Regulation No. 74, 2008. Qualification and competence of religious education teachers in Aceh underwent improvement better than previous term. However, teachers experienced that socialization process and implementation of regulation has yet to receive upmost attention. The study also suggests that religious education teachers’ qualifications and competences will significantly contribute to the development of religious education quality, thus Islamic education transforms intently in national and state relations order.
{"title":"State and Religion in Aceh: The Competences of Religious Education Teachers (Referring to ACT 14, 2005)","authors":"M. Mujiburrahman","doi":"10.24260/ALALBAB.V8I1.1330","DOIUrl":"https://doi.org/10.24260/ALALBAB.V8I1.1330","url":null,"abstract":"Studies on religious education teacher’s competences in Aceh could not be separated from studies on state’s intervention toward education. State hegemony occurs in the form of regulation formalization which regulates efforts for improving qualification and competence of teachers. The research showed that the presence of Act No. 14, 2005 and the Government Regulation No. 74, 2008 had been used as legal reference to encourage the improvement of Aceh religious education teachers’ qualification and competence. This is a qualitative study in which triangulation in data collection was used. The data was then collected through documentations, observations, and deep interviews. This work emphasizes that improving teachers’ competences in Islamic education system in Aceh was in accordance to and did not contradict with national education system and moreover strengthen the content of Act No. 14, 1005 and Government Regulation No. 74, 2008. Qualification and competence of religious education teachers in Aceh underwent improvement better than previous term. However, teachers experienced that socialization process and implementation of regulation has yet to receive upmost attention. The study also suggests that religious education teachers’ qualifications and competences will significantly contribute to the development of religious education quality, thus Islamic education transforms intently in national and state relations order.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44836601","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-27DOI: 10.24260/ALALBAB.V8I1.1050
A. Amin
Since the 1980s, Japan has attracted Muslim immigrants, mainly from South and Southeast Asian countries. The emergence of these Islamic communities in Japan is reflected by the presence of around one hundred mosques and musallas (rooms or buildings for the performance of five daily prayers) on the Japanese archipelagos. This paper aims to discuss South and Southeast Asian Muslim communities in Japan, and the spaces used for their rituals and social activities as they have developed into full congregations able to support mosque construction and maintenance. I investigate how the transnational aspect of migration has shaped the architectural availability of places of prayer, and the development of the ummah (Muslim community). My data was collected from observation of Indonesian and Indian mosques in the greater Tokyo region between 2015 and 2017, and interviews with their congregations.
{"title":"From Mushalla to Mosque: The Formation of South and Southeast Asian Muslim Communities in Japan","authors":"A. Amin","doi":"10.24260/ALALBAB.V8I1.1050","DOIUrl":"https://doi.org/10.24260/ALALBAB.V8I1.1050","url":null,"abstract":"Since the 1980s, Japan has attracted Muslim immigrants, mainly from South and Southeast Asian countries. The emergence of these Islamic communities in Japan is reflected by the presence of around one hundred mosques and musallas (rooms or buildings for the performance of five daily prayers) on the Japanese archipelagos. This paper aims to discuss South and Southeast Asian Muslim communities in Japan, and the spaces used for their rituals and social activities as they have developed into full congregations able to support mosque construction and maintenance. I investigate how the transnational aspect of migration has shaped the architectural availability of places of prayer, and the development of the ummah (Muslim community). My data was collected from observation of Indonesian and Indian mosques in the greater Tokyo region between 2015 and 2017, and interviews with their congregations.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47496798","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-27DOI: 10.24260/ALALBAB.V8I1.1272
Elmansyah Elmansyah, Muhammed Sahrin bin Haji Masri, S. Bujang
This article aims to show how Sufism has survived and existed in the history of Nusantara Islamic civilization. This is interesting, especially for the millennial generation, as an example of dealing with the swift currents of change and the desire to build the Indonesian Islamic Civilization within Islam Nusantara context. The data of the work is based on a comparative research project with a historical approach. The work suggests four key findings. First, the emergence of Sufism in the 3rd century of Hijri was part of the response in changes in Islamic civilization. Second, to counter the unexpected changes in time, the Sufis returned to the spiritual teachings, so as to avoid negativity. Third, a strong mentality of Sufis made them travel around the world to create a new civilization. Fourth, tolerant attitudes and models of the Sufis are the mainstays in achieving their mission.
{"title":"Sufism and Millennial Generation Movements in Modern Nusantara","authors":"Elmansyah Elmansyah, Muhammed Sahrin bin Haji Masri, S. Bujang","doi":"10.24260/ALALBAB.V8I1.1272","DOIUrl":"https://doi.org/10.24260/ALALBAB.V8I1.1272","url":null,"abstract":"This article aims to show how Sufism has survived and existed in the history of Nusantara Islamic civilization. This is interesting, especially for the millennial generation, as an example of dealing with the swift currents of change and the desire to build the Indonesian Islamic Civilization within Islam Nusantara context. The data of the work is based on a comparative research project with a historical approach. The work suggests four key findings. First, the emergence of Sufism in the 3rd century of Hijri was part of the response in changes in Islamic civilization. Second, to counter the unexpected changes in time, the Sufis returned to the spiritual teachings, so as to avoid negativity. Third, a strong mentality of Sufis made them travel around the world to create a new civilization. Fourth, tolerant attitudes and models of the Sufis are the mainstays in achieving their mission.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68829033","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-27DOI: 10.24260/ALALBAB.V8I1.1385
A. Tijani
Abdul Mukti Rouf, Kritik Nalar Arab: Muhhamad ‘Abid Al-Jabiri, Yogyakarta: LKiS, 2018Reading the book Critique of Arab Reason of Muhammad Abid Aljabiri from the writings of Abdul Mukti Ro'uf requires sufficient intellectual energy. This book is classified as fairly serious research. Its material objects that touch the historical and philosophical aspects that are integrated together make the reader trapped and faced with the arguments of the great figures of the Islamic world with various dynamics that take place in it. Perhaps the involvement of the great figures of the Islamic world is an inevitable choice. Even not only the great figures of internal Islamic community, but a number of large external figures who concentrate in Islamic studies are also involved to present sharp analysis with sufficient weight in breaking down Al-Jabiri's great thought.
阿卜杜勒·穆克提·鲁夫，Kritik Nalar Arab: Muhammad ' Abid Al-Jabiri，日惹:LKiS, 2018年从阿卜杜勒·穆克提·罗夫的著作中阅读穆罕默德·阿比德·阿尔贾布里的《阿拉伯理性批判》一书需要足够的智力。这本书被归类为相当严肃的研究。它的实物触及了历史和哲学方面，这些方面被整合在一起，使读者陷入困境，面对伊斯兰世界伟大人物的争论，以及发生在其中的各种动态。也许伊斯兰世界的伟大人物的参与是一个不可避免的选择。不仅是伊斯兰教内部的伟大人物，还有许多专注于伊斯兰教研究的重要外部人物也参与其中，对贾布里的伟大思想进行了深刻的分析，并提供了足够的份量。
{"title":"Critique of Arab Reason; Epistemology of Islamic Awakening","authors":"A. Tijani","doi":"10.24260/ALALBAB.V8I1.1385","DOIUrl":"https://doi.org/10.24260/ALALBAB.V8I1.1385","url":null,"abstract":"Abdul Mukti Rouf, Kritik Nalar Arab: Muhhamad ‘Abid Al-Jabiri, Yogyakarta: LKiS, 2018Reading the book Critique of Arab Reason of Muhammad Abid Aljabiri from the writings of Abdul Mukti Ro'uf requires sufficient intellectual energy. This book is classified as fairly serious research. Its material objects that touch the historical and philosophical aspects that are integrated together make the reader trapped and faced with the arguments of the great figures of the Islamic world with various dynamics that take place in it. Perhaps the involvement of the great figures of the Islamic world is an inevitable choice. Even not only the great figures of internal Islamic community, but a number of large external figures who concentrate in Islamic studies are also involved to present sharp analysis with sufficient weight in breaking down Al-Jabiri's great thought.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68829049","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-27DOI: 10.24260/ALALBAB.V8I1.1119
Hilmi Muhammadiyah
This article attempts to explore the dynamics of the Lembaga Dakwah Islam Indonesia (LDII) or Indonesian Islamic Da'wah Institution community in Kediri of East Java, Indonesia in maintaining its existence, transforming and seeing the processes, patterns, and strategies that developed by the LDII. The article elaborates how social actors of the LDII carry out social practices continuously so that LDII can continue to survive, develop, and reform the doctrine and religious identity paradigm and its organizational identity thus being accepted by people in the region. The role of the actors as the agent in changing the character of the movement is discussed in this work. They have made strategies including building closeness to the authorities, building attitudes of openness, changing the image of the organization, strengthening identity, establishing dialogue and public cooperation with the Indonesian Ulema Council (MUI – Majelis Ulama Indonesia) that positioning LDII as a heretical and splinter organization, and establishing cooperation with Religious Community Organizations (Ormas) that are considered mainstream, such as NU (Nahdatul Ulama) and Muhammadiyah. This work attempts to provide materials and considerations in dealing with the issue of raising between the flow of splinters and established groups.
本文试图探讨印度尼西亚东爪哇Kediri的Lembaga Dakwah Islam Indonesia（LDII）或印度尼西亚伊斯兰Da'wah Institution社区在维持其存在、转变和看到LDII发展的过程、模式和战略方面的动态。文章阐述了LDII的社会行动者如何持续开展社会实践，使LDII能够继续生存、发展和改革教义和宗教身份范式及其组织身份，从而被该地区的人们所接受。在这部作品中，演员作为代理人在改变运动特征方面的作用被讨论了。他们制定了战略，包括建立与当局的亲密关系，建立开放态度，改变该组织的形象，加强身份认同，与印度尼西亚乌莱马理事会（MUI–Majelis Ulama Indonesia）建立对话和公共合作，该理事会将LDII定位为异端和分裂组织，与被视为主流的宗教社区组织建立合作，如NU（Nahdatul Ulama）和Muhammadiyah。这项工作试图提供材料和考虑，以处理分裂分子和既定团体之间的冲突问题。
{"title":"Renewal Paradigm of the Ldii Community in Kediri","authors":"Hilmi Muhammadiyah","doi":"10.24260/ALALBAB.V8I1.1119","DOIUrl":"https://doi.org/10.24260/ALALBAB.V8I1.1119","url":null,"abstract":"This article attempts to explore the dynamics of the Lembaga Dakwah Islam Indonesia (LDII) or Indonesian Islamic Da'wah Institution community in Kediri of East Java, Indonesia in maintaining its existence, transforming and seeing the processes, patterns, and strategies that developed by the LDII. The article elaborates how social actors of the LDII carry out social practices continuously so that LDII can continue to survive, develop, and reform the doctrine and religious identity paradigm and its organizational identity thus being accepted by people in the region. The role of the actors as the agent in changing the character of the movement is discussed in this work. They have made strategies including building closeness to the authorities, building attitudes of openness, changing the image of the organization, strengthening identity, establishing dialogue and public cooperation with the Indonesian Ulema Council (MUI – Majelis Ulama Indonesia) that positioning LDII as a heretical and splinter organization, and establishing cooperation with Religious Community Organizations (Ormas) that are considered mainstream, such as NU (Nahdatul Ulama) and Muhammadiyah. This work attempts to provide materials and considerations in dealing with the issue of raising between the flow of splinters and established groups.","PeriodicalId":31284,"journal":{"name":"AlAlbab","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41496825","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-27DOI: 10.24260/ALALBAB.V8I1.1191
Ahmad Aminuddin, M. I. Ahnaf
The rise of hate narratives along with the new model of communication through the internet has become a new challenge for people in this digital era, especially for youth, the Z generation. This generation, in fact, has an intimacy with the internet. It means that they have more possibility for the influence of hate narratives. This study is aimed exploring the influential factors on Z generation reception to the hate narratives on the internet. Specifically, it proposes to recognize the influential factors on the reception of the students of Madrasah Aliyah Negri (MAN) or State Islamic Senior High School of Tuban (MAN Tuban), East Java. This work is based on two hate narrative issues of Suku, Agama, Ras dan Antargolongan (SARA) or religious, ethnic and intergroup diversity backgrounds, including those of anti-Christianity and those anti-Shiite. This work concludes that the influential factors to the students' reception toward hate narratives come from two categories. First, students are to be the audience of their social systems and backgrounds. The involvement of the students in fundamentalist Muslim groups, in fact, has led them to have exclusive views in seeing others and to feel always under intergroup contestation. Second, the role of the characters of the narratives that influence student’s thought is very important to count. It includes the legitimization through emotion which specifically presents fear and feeling threatened. Those characters have further triggered the students’ empathy to do something beneficial for the sake of the in-group (altruism). In addition, the characters of the narratives have the figures behind them that have influenced students to immediately believe in the narratives they offer only through seeing their profiles on the internet showing their expertise.
仇恨叙事的兴起，以及通过互联网进行交流的新模式，已经成为这个数字时代人们的新挑战，尤其是年轻人Z世代。事实上，这一代人与互联网有着亲密的关系。这意味着他们更有可能受到仇恨叙事的影响。本研究旨在探讨Z世代接受网络仇恨叙事的影响因素。具体而言，它建议承认对东爪哇图班伊斯兰国高级中学或Aliyah Negri宗教学校学生接待的影响因素。这部作品基于两个仇恨叙事问题，即苏库、阿加玛、Ras dan Antargoloan（SARA）或宗教、种族和群体间的多样性背景，包括反基督教和反什叶派的背景。本研究的结论是，影响学生接受仇恨叙事的因素有两类。首先，学生要成为他们社会制度和背景的受众。事实上，学生们参与原教旨主义穆斯林团体，导致他们在看待他人时有着独特的看法，并总是感到受到群体间的争论。其次，叙事人物对学生思想的影响是非常重要的。它包括通过情绪的合法化，这种情绪特别表现出恐惧和受到威胁的感觉。这些性格进一步激发了学生的同理心，让他们为团队做一些有益的事情（利他主义）。此外，故事中的人物背后有一些人物，这些人物影响学生只有通过在互联网上看到他们的个人资料来展示他们的专业知识，才能立即相信他们提供的故事。
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