Journal articles on the topic 'Radicalism Indonesia Religious aspects Islam'
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1
Zulfadli, Zulfadli. "RADIKALISME ISLAM DAN MOTIF TERORISME DI INDONESIA." AKADEMIKA: Jurnal Pemikiran Islam 22, no. 1 (June 22, 2017): 173. http://dx.doi.org/10.32332/akademika.v22i1.570.
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Tulisan ini mengupas tentang fenomena radikalisme agama dan motif terorisme di Indonesia. Terorisme menjadi ancaman yang sangat serius dalam dinamika politik lokal, nasional dan internasional. Perang melawan terorisme sama halnya dengan perjuangan masa depan yang tidak berkesudahan. Membicarakan masalah terorisme, selalu dikaitkan dengan kelompok-kelompok radikal keagamaan. Begitu juga hal-hal yang berbau radikal selalu diidentikkan dengan kekerasan yang melibatkan agama di dalamnya. Fenomena terorisme yang melanda sebagian Negara, pelakunya senantiasa dipersepsikan sebagai kelompok radikal keagamaan. Lebih parah lagi banyak kalangan yang mencoba mengidentikkan terorisme dengan Islam. Penelitian ini munggunakan metode kualitatif dengan jenis penelitian kepustakaan (libary research), yaitu penelitian yang sumber datanya diperoleh dari buku-buku dan jurnal yang membahas terorisme. Penelitian ini mengidentifikasi motif terorisme di Indonesia yaitu motif politik, motif agama dan motif ideologi terorisme di Indonesia. Peneltian membuktikan bahwa rencana pembangunan Mall di sejumlah daerah, terjadinya jurang yang lebar antara orang kaya dan orang miskin, tidak terpenuhinya hak-hak masyarakat, orientasi pembangunan yang hanya mengedepankan aspek fisik, kurang memperhatikan aspek ruhani dan nilai-nilai sosial-keagamaan masyarakat, meluasnya kekerasan dan konflik merupakan faktor yang bisa menyuburkan terorisme
This article analyzes about the phenomena of religious radicalism and motives of terrorism in Indonesia. Terrorism becomes a very serious threat in the dynamics of local, national and international politics. The fight against terrorism as well as the struggle for the future that never-ending. Discussing about terrorism issue is always related to radical religious groups. Likewise, the radicalism is always identic with religious violence. The phenomena of terrorism which happen in some countries, the perpetrators are often perceived as a radical religious group. Even many people attempt to equate terrorism with Islam. This study refers to qualitative method with library research, namely the research which the sources obtained from books and journals about terrorism. This study identify the motives of terrorism in Indonesia that are political, religious, and ideological motives of terrorism in Indonesia. The findings of the research show that the building plans in some places, big gap between rich and poor people, unfulfilled community rights, building orietation which focuses on physical aspects, not paying attention to spiritual aspects and religion and social values, the spread of violences and conflicts are some factors which can improve terrorism.
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Junaidi, Junaidi, and Hasanah Hasanah. "MEMAHAMI ISLAM SECARA UTUH DAN IMPLIKASINYA DALAM DUNIA PENDIDIKAN; KAJIAN PENDEKATAN FENOMENOLOGIS ANNEMARIE SCHIMMEL." Edupedia : Jurnal Studi Pendidikan dan Pedagogi Islam 6, no. 1 (July 21, 2021): 9–20. http://dx.doi.org/10.35316/edupedia.v6i1.1357.
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Islam is an religion that is not only on the social and theological doctrine, but also has an glorious civilization. Because of that, the number of experts who study about Islam produce various definition. That matter also create variant interpretation and understanding. One thing that must be noticed is when religious radicalism grow and negative stigma to Islam. In the same aspect, ideology doctrine of religious radicalism having in sight in Indonesia, in other words in the educational institution which the main target is students. Annemarie Schimmel uses fenomenological approach to understand about Islam holistically and disclaim negative stigma about Islam. This approach also create natural thought of an religion based on the religion believer perspective. So the impact can minimize religious radicalism doctrine.
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Thaib, Erwin Jusuf. "The Communication Strategies for Moderate Islamic Da’wah in Countering Radicalism in Gorontalo City, Indonesia." Jurnal Komunikasi: Malaysian Journal of Communication 36, no. 4 (December 11, 2020): 143–56. http://dx.doi.org/10.17576/jkmjc-2020-3604-09.
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This study focuses on moderate Islamic da’wah communication strategies in counteracting radicalism in Gorontalo City. In Indonesia, radicalism has continuously occurred in the form of suicide bombings leading to lots of life, properties and numerous environmental hazards. Using da’wah as a communication strategy to counteract this violent act by spreading Islamic understanding may affect the community’s attitude. The location was chosen because, besides being the centre for preaching activities, it also has greater social and religious dynamics than the other cities in the province. Meanwhile, the problems in this research are focused on two aspects, which are the content and methods of the moderate Islamic da’wah communication applied by the preachers to counteract radicalism in Gorontalo City. Data were purposively collected from eight preachers through interviews, observations, and documents. The result showed that these strategies were focused on the content of da’wah communication, especially the message and use of the verses. Also, several strategies were utilized by the preachers, which included shaping the community’s religious understanding and reaffirming the position of Muslims as ummatan wasathan. Other strategies were seeking moderate religious references, examining the noble values of Gorontalo culture and customs, and encouraging people to respect and accept diversity. Keywords: Communication strategy, da’wah, Gorontalo, moderate Islam, radicalism.
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Mujiburrahman, Mujiburrahman. "DIMENSI AGAMA DALAM PEMBANGUNAN NEGARA (KAJIAN TRANSFORMASI PENDIDIKAN ISLAM DI INDONESIA)." Jurnal Ilmiah Didaktika 18, no. 2 (July 16, 2018): 189. http://dx.doi.org/10.22373/jid.v18i2.3242.
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Observing the current condition of the Indonesian nation has led to a phenomenon that the country is being hit by the crisis in various aspects of life. Various forms of violation and offense grow and develop in daily life of the community, such as: corruption, collusion, nepotism, and drug (narcotics) and alcohol abuse, theft, robbery and prostitution. In this country, it also begins to emerge the tenet and behavior of radicalism that disturb the community and government. On the other side, nowadays is also faced with the clash and confusion of thought of ‘the contradiction between religion and the State’ embedded to the young generation (millennial generation). The various social problems described above occur due to the low quality of faith and caused the decline of morality and moral degradation of this nation. It needs a fundamental and accurate solution in facing those problems. Improving and rearranging the paradigm, system and orientation of Islamic education according to its framework can be the alternative solution to solve the problems. Islamic education should be a core in the national education curriculum, so that Islamic education will have a complete transformation in people life of this state. A comprehensive and systematic transformation of Islamic education can be done through the following stages: 1) Religious education should be the core in the national education curriculum, and the substance of religious teachings should not be disputed in nation’s life. 2) Religious education in schools and colleges/universities must be taught by qualified and professional teachers and lecturers, and 3) Implementation of religious education materials should fit the needs and age of learners.
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Azizi, Alfian Qodri, Muhammad Faiq, and Thiyas Tono Taufiq. "BUILDING THE FOUNDATION OF RELIGIOUS TOLERANCE AND COUNTERING RADICALISM IDEOLOGY IN INDONESIA." Jurnal Sosiologi Agama 15, no. 2 (December 31, 2021): 191. http://dx.doi.org/10.14421/jsa.2021.152-03.
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Human rights enforcement, especially in the aspect of religious freedom in Indonesia, is still unsolved. Violence involving conflicts among religious followers still occurs. It shows that the space for religious freedom is still a critical problem in this country. Indonesia is a multi-cultural country, but a narrow understanding makes plurality the root of hatred and anger. Indeed, diversity will contribute to national development, but on the other hand, it can also trigger horizontal conflicts. This article will unravel the problems that cause religious intolerance and how to overcome the mushrooming of radicalism. This article is qualitative-based research. The data were collected from the library study. The acts of violence caused by wrong religious understanding were analyzed from the Human Rights enforcement, Islamic theology, and socio-juridical viewpoints so that alternative solutions for acts of violence occurring in society, especially among Muslims, can be settled. This study finds that tolerance has its foundations in both religion and positive law in Indonesia. Therefore, any intolerance has no basis, and it will only worsen the image of Islam and make people unsympathetic to religion.
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Ratnawati, Siti Rohmaturrosyidah, and Kharisul Wathoni. "Pendidikan Islam Multikultural sebagai Upaya Meneguhkan Moderasi Islam di Pesantren." Proceedings of Annual Conference for Muslim Scholars 6, no. 1 (April 15, 2022): 826–33. http://dx.doi.org/10.36835/ancoms.v6i1.425.
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Violence, conflict, and terrorism in the name of religion often occur in Indonesia. These led to the emergence of prejudice and public perception that pesantren as educational institution which contributed to growing the seeds of fanaticism and radicalism. However, not all pesantrens act as they think and accuse. There are still a lot of pesantrens that remain consistent in instilling the values of Islam’s moderation in their students to this day, including Pondok Modern Arrisalah, one of pesantrens in Ponorogo that has implemented multicultural Islamic education because it has many students with different backgrounds in terms of region, ethnicity, language, culture, and class. This study aims to describe and analyze the implementation of multicultural Islamic education at Pondok Modern Arrisalah Slahung Ponorogo as an effort to strengthen the moderation vision of Islam to its students. The researcher in this case used the type of field research and a qualitative descriptive approach. The research data were collected through interview, observation, and documentation techniques. The results show that Pondok Modern Arrisalah has implemented multicultural Islamic education which can be seen from various aspects, namely the curriculum, supporting programs and activities, the creation of a religious-multicultural culture and gender relation in it.
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Indraswati, Dyah, Anwar Hafidzi, and Najla Amaly. "TOWARDS DERADICALIZATION OF INDONESIAN COMMUNITIES: THE NEED FOR A BALANCED EDUCATION SYSTEM BETWEEN RELIGION AND THE STATE IN SEVERAL ISLAMIC BOARDING SCHOOLS IN SOUTH KALIMANTAN." Asketik 5, no. 1 (July 31, 2021): 15–22. http://dx.doi.org/10.30762/ask.v5i1.2470.
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This study discusses the potential of Islamic boarding schools in the deradicalization of Indonesian society through a balanced education system between religion and the state. This study tries to look at the strategy of deradicalization of religious extremism in Indonesia, especially in Islamic boarding schools. Even though the Islamic Boarding School is a place for studying Islam, it does not mean that it cannot be separated from extreme understandings that sometimes act in the name of religion. Allegedly, one of the causes is an unbalanced education system. A cohesive, directed and planned/organized education system can produce responsible citizens, whereas if a fragmented education system naturally results in confused citizens and without direction, and even tend to be apathetic. This study aims to analyze the influence and education system in several pesantren to prevent radicalism for students at the High School level in Indonesia. The method used in this research is a field study with a qualitative approach using purposive sampling in recording pesantren which has a salafiah and modern curriculum. Data collection is done through observation. The analysis is done by collecting, presenting, reducing, and drawing conclusions. The results of this study prove that the education system and the role of the Kiai have a positive impact on counteracting religious radicalism by combining Islamic and state education. This research implies that the management system in Islamic boarding schools can establish intensive partnerships with the government in various aspects of politics, culture, and economy. It should be ruled out that boarding schools are included in education which is sometimes marginalized by the government because sometimes it is considered inclusive. Therefore, every effort to overcome the problem of radical understanding in the name of religion is not possible to achieve significant results, unless there is a cohesive education system between the institution and the government.
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Mardiana, Dina, and M. Taufiqi Rahman. "AKTUALISASI MODERASI KEBERAGAMAAN DI LEMBAGA PENDIDIKAN BERCIRI ISLAM: Studi pada Sekolah Menengah Pertama (SMP) di Kabupaten Malang-Jawa Timur Indonesia." Jurnal Visi Ilmu Pendidikan 13, no. 1 (January 25, 2021): 24. http://dx.doi.org/10.26418/jvip.v13i1.42200.
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The theme of religious moderation is increasingly important to study in line with the emergence of anxiety about strengthening intolerant, extremist, and radicalism-terrorism movements in several educational institutions in Indonesia. This research aims to examine the actualization of religious moderation values (read: Islamic moderation) of teachers at SMP Aisyiyah Boarding School and SMP Al-Irsyad Al-Islamiyyah Malang. Therefore, this research uses a qualitative approach to the type of case study research. Methods of data collection are carrying out through observation, in-dept interview, and documentation of the two research locus. At the same time, the data analysis used the interactive Miles-Huberman model. This results showed that teachers' religious moderation actualizes in two ways. First, the pathway formal-curriculum through the learning planning tools which are explicitly stated in the Learning Implementation Plan (RPP), as well as through extracurricular activities guided by teachers to students, namely scouts and student council; Second, is the pathways hidden-curriculum manifested in a pattern of habituation from teachers to students through an organizational culture that is run in schools, especially in the aspect of shared basic assumptions from the students
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Ibrahim, Rustam. "DERADIKALISASI AGAMA DALAM PEMAHAMAN TEKS-TEKS LITERATUR PENDIDIKAN PESANTREN." Wahana Akademika: Jurnal Studi Islam dan Sosial 2, no. 2 (March 7, 2016): 51. http://dx.doi.org/10.21580/wa.v2i2.378.
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<p>The author’s interest in researching on de-radicalization of religion in the literature of islamic boarding school education was driven by the fact that religion de-radicalization are now starting to touch many aspects of society. Religious radicalism is often associated with terrorism, such as suicide bombers under the pretext of <em>jihad</em> (martyrdom), violence in the name of <em>amar ma'ruf-nahy munkar</em> (commanding the good and forbidding the evil), even now starting to organize religious radicalism in the establishment of the state. Ironically, some of the perpetrators of terrorism are graduates of boarding schools. This is due to the fact that there are several texts in the literature of boarding school education that are vulnerable to radical behaviors, such as <em>jihad</em>, commanding the good, or fighting against non-Muslims. It makes boarding schools are negatively affected despite the fact that they are institutions of Islamic education in Indonesia who spread the teachings of Islam which is <em>rahmatan lil Alamin</em> (blessing for the universe), tolerant, and contextual. Therefore, this study wanted to know about de-radicalization of religion in the understanding of texts in the literature of boarding school education, particularly related to the meaning of <em>jihad</em>, commanding the good, and Islam as the blessing for the universe.</p><p>This research uses library research, which is a pure literature research. This method is used for obtaining data on de-radicalization in the view of boarding schools using descriptive approach. This research is a study on religious teachings in relation to society, nature, character, and the influence of the thoughts and ideas in forming the character of a group.</p><p>De-radicalization of religion in the literature of boarding schools includes several things. First, boarding schools should not teach jihad with war, but with education. Next, the applications of <em>amar ma'ruf-nahy munkar</em> must be done through certain stages, so that the direction fits the condition of the object of the missionary endeavor. Violence must not be used as long as it is still possible to use subtle ways since violence is only legalized when the situation is extremely urgent.</p><p><strong>Keywords:</strong> <em>De-radicalisation of Religion, Text, Literature, Boarding School</em></p>
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Handayani, Diah. "Political Identity, Popular Culture, and Ideological Coercion: The Discourses of Feminist Movement in the Report of Ummi Magazine." Jurnal Pemberdayaan Masyarakat: Media Pemikiran dan Dakwah Pembangunan 5, no. 1 (June 18, 2021): 185–210. http://dx.doi.org/10.14421/jpm.2021.051-08.
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This research examines the rise of Islamic populism in Indonesia and understands it as an instrument to clear a new pathway for populism movement into popular culture. Ummi magazine is one of the religious media used to be political vehicles of stablishing constituencies, especially for the Tarbiyah movement in the Soeharto era to the current tendency to popularize the Tarbiyah identity as a new lifestyle. Historically, The Tarbiyah movement in Indonesia is a social and political movement among Indonesian Muslimah students, especially activists in the Suharto period. Muslim middle class entrepreneurs launched a campaign of ‘economic jihad. This research uses a qualitative approach by interpreting and studying the data contained in Ummi Magazine. Media studies were carried out in the January 2017 to 2018 editions. The data obtained were described and associated with the magazine's transformation as an ideological medium and Muslim women's lifestyle today. The result shows that the magazine's transformation from ideology magazine to lifestyle magazine can influence readers because there are more new readers. Whether Ummi as a media for da'wah and a women's magazine, it is still perceived by the readers to apply ideological coercion or simply provide an alternative lifestyle or consumption where religious independence is the main characteristic of the magazine. We argue that Islamic populism is mainly a medium for coercion ideology to gain tracks to power, while the poor remain as ‘floating mass’, and entrapped in many so-called 'empowerment' projects. Populism can be interpreted as a communication style in which a group of politicians considers themselves to represent the people’s interests contrasted with elite interests. Nevertheless, the populism approach is gaining momentum. Abdullah, I. (1996). Tubuh, Kesehatan, dan Struktur yang Melemahkan Wanita. Kumpulan Makalah Seminar Bulanan. Pusat Penelitian Kependudukan UGM.Al-Abani, S. M. 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Discourse and Communication Journal, 3(4), 345-369. https://doi.org/10.1177/1750481309343870Gramsci, A. (1992). Selection from The Prison on Notebooks. International Publisher.Gorham, B. W. (2004). The Social Psychology of Stereotypes: Implications for Media Audiences. In Race/Gender/Media: Considering Diversity Across Audiences, Content, and Producers. Pearson.Hall, S. (1997). The Work Of Representation. In Representation: Cultural Representations and Signifying Practices. SAGE Publication.Handayani, D. (2014). Performatifitas Muslimah dalam Majalah Ummi. At-Tabsyir. Jurnal Komunikasi Penyiaran Islam, 2(1), 73-98. http://doi.org/10.21043/at-tabsyir.v2i1.461.Hanifah, U. (2011). Konstruksi Ideologi Gender pada Majalah Wanita (Analisis Wacana Kritis Majalah Ummi). KOMUNIKA: Jurnal Dakwah dan Komunkasi, 5(2), 199-220. https://doi.org/10.24090/komunika.v5i2.170Imdadun, R. (2005). Arus Baru Iislam Radikal: Transmisi, Revivalisme Islam Timur Tengah ke Indonesiaan. Erlangga.Itzin, C.(1986). 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Azad Ali Ismael and Sulastri. "ISLAMIC MODERATION TO REDUCE RELIGIOUS RADICALISM IN INDONESIA." Jurnal Multidisipliner Bharasa 1, no. 1 (February 18, 2022): 31–44. http://dx.doi.org/10.56691/jurnalmultidisiplinerbharasa.v1i1.7.
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Isu radikalisme atas nama agama di Indonesia sangat mengkhawatirkan. Hal itu terjadi setelah reformasi yang terjadi pada tahun 1998 hingga Indonesia menjadi sorotan dunia. Penelitian ini bertujuan untuk menguasai sejauh mana moderasi Islam dapat mengurangi radikalisme agama di Indonesia. Prosedur penelitian menggunakan penelitian perpustakaan. Sumber informasi berasal dari berbagai bacaan, terutama yang berkaitan dengan deskripsi agama yang dapat melahirkan terorisme. Literatur yang dipelajari, antara lain, terkait dengan teks-teks suci yang berfungsi sebagai pembenaran dalam gerakan radikal, yang berimplikasi pada aktor gerakan revolusioner. Hasil penelitian menunjukkan bahwa untuk mengurangi radikalisme di Indonesia, moderasi Islam sebagai jalan tengah diperlukan, yang kompatibel dengan ajaran inti Islam dan sifat manusia. Islam moderat mengutamakan prinsip yang wajar (washatiah) dalam berdakwah, yang mengambil jalan tengah antara 2 kutub ekstrim yang berlawanan. Moderasi Islam ini adalah metode dakwah yang menekankan nilai-nilai Islam rahmatan Lil Alamin. Dakwah ramah terhadap tradisi sehingga dapat tumbuh dalam masyarakat multikultural dan multi-agama.
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Niam, Miftakun, Muhammad Bimo Ginantoko, Sahrul Ramadhani, Wahyu Pratiwi, Tafsir Tafsir, Ismail Ismail, and Ahmad Fauzan Hidayatullah. "Agama dan Pro-Kontra Gerakan Dakwah Radikal di Indonesia." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 23, no. 1 (June 30, 2022): 107–16. http://dx.doi.org/10.19109/jia.v23i1.13025.
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Radicalism does not only revolve around religious ideology, but has also been incarnated in social, political and cultural life. That is, any ideology or thought that has a negative impact (effect) causes a person to become militant and fanaticism can be included in radicalism. Religious radicalism has recently emerged, inviting someone to adapt to other people. This concerns the practice of life (mu'amalah) and worship (ubudiyah), especially regarding the different views on their religion. Different interpretations see that religious law is exacerbated by selfish reasons that lead to the breakdown of harmony in society. What is considered not in accordance with the same understanding, is considered to deviate from the true teachings of Islam. Later, many influential people asked the person to return to the true religious teachings. He views hat religious teachings must deviate from the practice of life. Unfortunately, this true teaching is only based on their own understanding. For him, the teachings he received were considered pure and represented the true and legitimate teachings of Islam. If things like this continue, then surely the internal division of religious communities will be wide open and it turns out that the mass organization movement that smells of radicalism in the name of religion does not only happen to Islam, but also to others. religion.
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Noorhayati, Siti Mahmudah. "Pendidikan Multikultural di Pesantren (Upaya Membendung Radikalisme di Indonesia)." MADANIA: JURNAL KAJIAN KEISLAMAN 21, no. 1 (June 27, 2017): 67. http://dx.doi.org/10.29300/madania.v21i1.212.
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Multicultural-Based Education in Pesantren (An Effort to Stem Radicalism in Indonesia). This study examines the role of pesantren in stemming radicalism. This is due to the wave of Islamic radicalism that keeps popping up on one side and terrorism on the other hand. It has disrupted the existence of pesantren. There is even a stigma that pesantren is a hotbed of terrorism and always fosters radicalism. Based on this fact, the conclusion of this study emphasizes the role of pesantren in stemming radicalism, that must be institutionally responsive and emphasize belief and morality. Pesantren education should be multicultural based, including an understanding of religious reality. As a religious education institution capable of processing and gathering all local wisdom in the face of Islam Nusantara, it is expected to deny the world’s perception on Islam that is always identified with the religion of terror and hatred.
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Khoiriyah, Khoiriyah. "PENDIDIKAN ANTI-RADIKALISME DAN STRATEGI MENGHADAPINYA (IKHTIAR MENYUSUTKAN GERAKAN RADIKALISME DI INDONESIA)." Tarbiyatuna : Kajian Pendidikan Islam 3, no. 2 (September 29, 2019): 122. http://dx.doi.org/10.29062/tarbiyatuna.v3i2.263.
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In a study found there were three factors that caused the emergence of radicalism in Indonesia. First, radicalism develops at the global level. Both Wahhabism is spread and the third is poverty. Now a days, radicalism has been spread out in Indonesia. It has to be prohibited by anti-radicalism education. Anti-radicalism education can be preventive and anticipative effort for terorism and radicalism expansion. It will done by put anti-radicalism volues for student through learning and teaching process. In Islam concept, there is interdiction for killing and vandalism. On the contrary, Islam learns us for loving peaple/each other. It has realized on subject lesson. Anti-racalism education prosecutes youth generation to respect differentiation, to love each other, to hate vandalism and dissension. Thus, it can discontinue radicalism and terorism in Indonesia. The anthropicity of radicalism can be done through the path of the government's role, the role of religious institutions and education, the role of civil society, some critical issues, welfare approaches, the role of deradicalization, rehabilitation and reintegration.
Keywords: anti-radicalism, education, Indonesia
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Romansjach, Aman, and Naupal Naupal. "The Reconstruction Of Sufi’s Roles In Islamic Teaching In Indonesia: A Critical Reflection Over Religious Radicalism." KALAM 12, no. 2 (January 1, 2019): 283–302. http://dx.doi.org/10.24042/klm.v12i2.2460.
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The phenomenon of religious radicalism has never stopped in the history of humankind up to now. This radicalism is different from the peaceful Islamic teaching that took place during the period that Islam entered Indonesia first time with the role of Sufi in it. This article is an effort of reconstruction of Sufi’s role in Islamic teaching in Indonesia, a reflection over religious radicalism with phenomenology approach, tassawuf can be categorized as factual life experience according to Heidegger’s concept. The aim of this study is to analyize that tassawuf is relevant in the life of plural society of Indonesia, and solution to human who is inherently homo religious to prevent religious radicalism.
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Arif, Syaiful. "Islam, Radikalisme dan Deradikalisasi Berbasis Pancasila." Societas Dei: Jurnal Agama dan Masyarakat 3, no. 2 (October 24, 2017): 240. http://dx.doi.org/10.33550/sd.v3i2.37.
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ABSTRACT: Religious radicalism (Islam) developed the theological thought to counter-Pancasila and the Republic of Indonesia (NKRI), it can be fought and softened with Pancasila itself. This is due to the fact that the cause of such radicalism is a misunderstanding to the Pancasila and its political system. Pancasila is regarded as a secular political ideology, whereas it actually cared pattern for the relationship between religion and state that upholds the values of divinity on the one side, and the public virtue on the other side. Deradizalisation of religion based on Pancasila can be applied with two strategies. First, proving the existence of religious dimension of Pancasila and Republic of Indonesia to undermine the secular claims from the radical groups. Second, learning the nature of politics which contained in Pancasila. These nature of politics are more in line with the political ideals of Islam, rather than the ideology of Islamism which tends to the violent. KEYWORDS: Islam, radicalism, deradicalization, Pancasila.
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Ferdian, Feri, and Bustomi Mustofa. "Strategi Pondok Pesantren Al Ma’ruf Kediri Dalam Mencegah Paham Radikalisme Agama." Jurnal Pemikiran Keislaman 30, no. 2 (July 26, 2019): 362–71. http://dx.doi.org/10.33367/tribakti.v30i2.829.
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The radicalism movement that has taken root in the present must be prevented. Anti-radicalism education can be used as an effort to prevent the development of terrorism and radicalism in Indonesia. The values of anti-religious radicalism in Islam originating from the Qur'an and Hadith are integrated into subjects in Islamic boarding schools. The concept of anti-radical Islam such as prohibiting killing, doing damage, and the command to do love for fellow human beings in the material taught. Anti-radicalism education requires the santri to respect differences. Thus, it can indirectly break the radicalism movement in Indonesia. The research method in this paper uses a qualitative approach, in collecting data using the method of observation, interviews and documents. While the data analysis technique uses editing, verifying and analyzing analysis techniques. The results of this study are the Strategies of Al Ma'ruf Islamic Boarding School in preventing 3 types of religious radicalism, namely: Exemplary Strategy, Coaching Strategy and Habit Strategy.
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Sunaryo, Agus. "MASJID DAN IDEOLOGISASI RADIKASLISME ISLAM." AKADEMIKA: Jurnal Pemikiran Islam 22, no. 1 (June 23, 2017): 225. http://dx.doi.org/10.32332/akademika.v22i1.569.
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Radikalisme saat ini telah menjadi isu utama dalam diskursus keislaman kontemporer. Berdirinya Negara Islam Iraq dan Suriah dianggap sebagai ancaman bagi sebagian kalangan di sisi lain, namun juga menjadi bukti bahwa radikalisme benar-benar nyata dan kuat di lain sisi. Indonesia menjadi salah satu negara yang tidak pernah sepi dari diskusi dan praktik radikalisme. Tertangkapnya banyak aktivis radikalis, belum mampu meredam laju gerak radikalisme Islam di Indonesia. Propaganda-propaganda kekerasan, intimidatif, dan intoleran menjadi pemandangan yang kerapkali mewarnai mimbar-mimbar khutbah, diskusi-diskusi keagamaan, atau bahkan spanduk dan pamfllet yang mudah dijumpai di hampir seluruh wilayah di Indonesia. Dalam konteks ini masjid sering dijadikan tempat untuk sosialisasi dan kaderisasi kelompok Islam radikal. Posisinya yang banyak dikunjungi orang, dianggap efektif untuk proyek ideologisasi. Apalagi orientasi orang mendatangi masjid, umumnya adalah untuk mendapatkan “pencerahan”spiritual. Hal ini tentunya selaras dengan karakter ideologisasi Islam radikal yang menawarkan konsep kekerasan dan intoleran dengan balutan pesan-pesan keagamaan. Artikel ini akan mencoba mengkaji proyek ideologisasi Islam radikal yang memanfaat masjid sebagai home base kegiatannya. Lebih dari itu, apa yang seharusnya menjadi focus kebijakan pemerintah untuk menyelamatkan masjid dan membendung laju gerak radikalisme Islam juga menjadi bagian tak terpisahkan dari kajian artikel ini.
The radicalism, at this time, has been prominent issue in islamic contemporary discourse. Standing of Islamic state on Iraq and Syiria has been regarded as threat by some people in one side, but also been a proof that radicalism very obvious and stronght in other side. Indonesia has been one country that discuss and practice of radicalism never quiet at there. Getting caught of some radical-activist, couldn’t stop moving of islamic radicalism in Indonesia. Propaganda’s of violent, intimidative, and intolerant, have been viewpoint that usually colored the platform’s sermon, religious discusses, or also banner and pamphlet that was very easy to found it in near of all Indonesian district. Mosque, in this context, often to be place for socialization and forming of cadres of Islamic radicalist. It’s positioning that been visited by much people, regarderd as effective for ideological project. Especially that people’s orientation come to the mosque is getting spiritual enlightenmet. It has been in harmony with ideological character of Islamic radicalism wich bargain a violent concept with covering of religious messages. This article will investigate ideological project of Islamic radicalism that exploit the mosque to be it’s home base activities. The policies of government that must been done for stopping Islamic radicalism also would investigated by this article.
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Adnan, Muhammad, and Anita Amaliyah. "Radicalism VS Extremism: The Dilemma of Islam And Politics In Indonesia." JURNAL ILMU SOSIAL 1, no. 1 (April 7, 2021): 24–48. http://dx.doi.org/10.14710/jis.1.1.2021.24-48.
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Despite its adherence to the principles of democracy, Indonesia is currently trapped in conditions and situations over the emergence of a new government system based on Islam. The notion of extremism dominates society, both the general public and the political elite, and has even infiltrated the youth via the education system. Community mobilization movements in the name of religion in the political sphere indicate that extremism has spread and is gaining strength. The main focus of this research is to make a clearer distinction between radicalism and extremism from both a political and religious perspective. To answer this problem, this paper clarifies the meaning of the terms “extreme” and “radical” in the context of religious politics from the point of view of democracy and distinguishes the signs for the two dimensions of extremism and radicalism. Not only that, in this study there are also explanations related to religious phenomena which basically have an indirect relationship with politics and extremism. This study approach uses a qualitative method taken from the study of Borum and Schmid. It argues that the difference between extremism and radicalism rests on the existence of an ideology. Radicalism is a form of process in which there is agreement or disagreement on violence in tactical and temporal considerations, while the concept of extremism is considered a motive.
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Kusainun, Noven. "Peran Pendidikan Dasar Islam dalam Mencegah Radikalisme." Abdau: Jurnal Pendidikan Madrasah Ibtidaiyah 3, no. 2 (December 15, 2020): 113–24. http://dx.doi.org/10.36768/abdau.v3i2.98.
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One of the features that shows that Islam is rahmatan lil'alamin is that Islam really values differences. The problem as well as the threat faced by Indonesia in the context of diversity is the emergence of radicalism. Not a little that the target of the radicalism movement is students at the elementary education level. The influence exerted for example through content on social media, radical religious movements, and provoking students to participate in spreading the understanding of radicalism. Students who are at the level of basic education are individuals in their growth and development who are easily influenced by the environment. The purpose of this study is to elaborate on the role of Islamic basic education in preventing radicalism. This research uses a qualitative approach with library research methods. The results in this study indicate that the role of Islamic basic education in preventing radicalism is to implement multicultural education. Multicultural education can be understood as a concept and context in the administration of education. The aim is that every learning that is carried out in a multicultural madrasa, both in religious learning, religious activities, and in other learning.
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Muridan, Muridan. "Soft Approach cons radicalization as an attempt to deradicalize through Islam Nusantara approach." International Conference of Moslem Society 3 (April 12, 2019): 379–88. http://dx.doi.org/10.24090/icms.2019.2443.
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ABSTRACT
Radicalism has become a concern for the Indonesian people, cause its practice reduce diversity and peace. The emergence of radicalism in Indonesia is caused by four main factors, namely political violence, poor governance, global revival, and the spirit of Arabism. Radicalism also arises as a result of deviations from religious norms, as well as secular life in people's lives.
Radicalism in Indonesia is increasingly developing along with the development of formalistic and rigid understanding of religion in understanding the texts of the study of religion. only textually, not seeing from other factors, so the actions they taken only refer to the behavior of the Prophet literally.
Efforts to suppress the development of radicalism (radicalism) of the government have made various efforts, both soft approaches and hard approaches. The aim is to safeguard the Pancasila and Unity in Diversity which aspire to unity, unity and positive cooperation in building the nation and state. The government also encourages every element of society to actively participate in suppressing the development of radicalism.
Nahdlatul Ulama as the largest Islamic Community Organization (ORMAS) in Indonesia, called and participated in deradicalization, by offering an Islamic approach called as Islam Nusantara. Islam Nusantara is a ideology of Islam that is not only textual but also contextual and respects local wisdom. Islam Nusantara offers a moderate (moderate) Islam that is not extreme, always balanced and inclusive, tolerant and can coexist peacefully with followers of other religions, and can accept democracy.
The model of Islam Nusantara approach is actually not only aimed at those who have been contaminated by radical understanding, but also the general public as a preventive effort, so that they are not contaminated by radicalism.
Keyword: Radicalism, Deradicalization, Islam Nusantara,
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Arifin, Syamsul. "Islamic religious education and radicalism in Indonesia: strategy of de-radicalization through strengthening the living values education." Indonesian Journal of Islam and Muslim Societies 6, no. 1 (June 1, 2016): 93. http://dx.doi.org/10.18326/ijims.v6i1.93-126.
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In Indonesian national system of education, Islamic religious education is compulsory for all levels of formal education. Taking into account such a position, Islamic religious education is potentially strategic in responding to some of the main issues in religious life. One issue examined in this paper is radicalism that continues to overshadow the dynamics of religious life in In- donesia. Although numerous attempts (mainly security approach) to eradi- cate radicalism have been taken, radicalism is still a prominent problem in Indonesia. This paper argues that Islamic religious education should be em- powered in order to reduce the spread of radicalism. In order to bring these ideas into reality, this paper further offers Living Values E education (LVE) as a theoretical framework to develop Islamic religious education which is com- patible with this goal. Pendidikan agama Islam dalam sistem pendidikan nasional di Indonesia merupakan salah satu materi yang wajib diajarkan dalam institusi pendidikan formal mulai dari jenjang pendidikan dasar sampai ke jenjang pendidikan tinggi. Dengan mempertimbangkan posisinya yang demikian, pendidikan agama Is- lam memiliki potensi strategis untuk merespons beberapa persoalan utamanya dalam kehidupan agama. Salah satu persoalan yang hendak dikaji dalam tulisan ini adalah radikalisme yang terus membayangi kehidupan umat beragama di Indonesia. Meskipun telah dirancang berbagai upaya untuk membendung radikalisme terutama dengan menggunakan pendekatan keamanan, radikalisme ternyata masih eksis di Indonesia. Tulisan ini menawarkan pendidikan agama Islam sebagai salah satu institusi pendidikan yang perlu diberdayakan untuk membendung arus radikalisme. Untuk mewujudkan pemikiran tersebut, tulisan ini selanjutnya menawarkan living values education (LVE) sebagai suatu kerangka teoritik untuk mengembangkan pendidikan agama Islam.
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Efimova, Larisa M. "Islam Nusantara – Against Radicalism and Extremism." Minbar. Islamic Studies 11, no. 2 (September 21, 2018): 268–80. http://dx.doi.org/10.31162/2618-9569-2018-11-2-268-280.
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Recently, the concept of Islam Nusantara appeared in the Islamic social thought of Indonesia. This term was officially put into circulation by the religious and educational organization Nahdatul Ulama (Revival of the Ulema) in 2015. Islam Nusantara respects cultural and religious differences as manifestations of the will of Allah, believes that love and compassion are integral features of the Muslim religion. Islam Nusantara organically does not accept the authoritarian and pretending to be the truth in the last instance interpretations of Islam, imposed by extremists. Islam Nusantara is the reinterpretation of the basic theological principles of the NU, which combines classical Islamic theology (aqeedah), jurisprudence (fiqh) and local traditions. This approach suggests that Indonesian Muslims do not need to give up their national and local identity. On the contrary, traditional values can coexist harmoniously with Islamic identity, and an orthodox Muslim can simultaneously be an Indonesian nationalist. Supporters of the concept emphasize that this is not some new trend in Islamic social thought or another interpretation of Islam. Islam Nusantara is an Indonesian version of Muslim religious practice, historically developed in the process of its dissemination on the archipelago. Islam Nusantara provokes sharp rejection and condemnation of representatives of radical Muslim movements, especially Wahhabism and Salafism and their like, who seek to purify Islam from local traditions.
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Rizkiyah, Tahtimatur, and Nurul Istiani. "Nilai Pendidikan Sosial Keberagamaan Islam Dalam Moderasi Beragama Di Indonesia." POROS ONIM: Jurnal Sosial Keagamaan 2, no. 2 (December 29, 2021): 86–96. http://dx.doi.org/10.53491/porosonim.v2i2.127.
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The ongoing cases of radicalism and terrorism in the name of religion in Indonesia necessitate the importance of objectifying moderate religious social values. This study aims to identify the values of Islamic religious social education in religious moderation indicators formulated by the Ministry of Religion of the Republic of Indonesia. This research center uses a normative-philosophical approach with analytical theory in the form of a Prophetic Social Science paradigm that was initiated by Kuntowijoyo. The results of the study show that there are social values of Islamic religiosity in the four indicators of religious moderation. First, the transcendence value in tolerance education is in the form of forming social mindsets and attitudes, both in the context of inter-religious and intra-religious life. Second, the value of humanization in national commitment education and accommodative to local culture in the form of forming mindsets and attitudes to maintain nationalism and plural local wisdom. Third, the value of liberation in anti-radicalism education in the form of forming a productive mindset and attitude in realizing a safe and peaceful life. The theoretical implication of this finding shows that there is a meeting point of the paradigmatic basis between the four indicators of religious moderation and the parallel values of Islamic religious social education.
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Amal, M. Khusna. "Counter-radicalism and Moderate Muslim in Jember." Al-Ulum 16, no. 2 (December 1, 2016): 311. http://dx.doi.org/10.30603/au.v16i2.152.
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This paper marks an attempt to understand and explain the cultural movement of the Nahdlatul Ulama (NU) and Muhammadiyah -two moderate Islamic organization with the largest mass in Indonesia - in countering the penetration of religious radicalism in Jember --one district in East Java. Despite using a different platform and approach, namely Islam of Archipelago and Islam Progressive, but the two organizations have the same prophetic political mission to fight all forms of radicalism in the name of religion. This paper argues that both the organization itself, it is still as a progressive pillar of Indonesian civil Islam who are concerned in fighting the agenda of tolerance, pluralism and democracy. Both also always positioned itself as an anti-thesis and always take opposition to radicalism forces. However, religious radicalism is a serious threaten especially to fight the agenda of diversity and peaceful coexistence of religious differences. So far, this paper intends to elaborate progressive ideas among moderate Muslims -NU and Muhammadiyah-- in consolidating themselves to stem the flow of radicalism.
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Wahyu Ziaulhaq. "Pola Sosialisasi Penyuluh Agama Islam dalam Pencegahan Paham Radikalisme." Journal of Legal and Cultural Analytics 1, no. 2 (August 22, 2022): 125–38. http://dx.doi.org/10.55927/jlca.v1i2.962.
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This study tries to explain the socialization pattern of Islamic religious educators in preventing radicalism. The purpose of this study is to educate readers that radicalism is very dangerous to the integrity of the Unitary State of the Republic of Indonesia and must be prevented as early as possible. The practice of socializing Islamic religious instructors carried out in a persuasive and humanistic manner using religious languages by always prioritizing the values of tolerance. This research is a qualitative research with a descriptive approach. Data collection techniques used are observation and structured interviews. The results of this study are: First, Islamic religious instructors conduct early detection in all remote villages. Second, instilling in the community the principle of religious moderation in order to create a harmonious, harmonious and peaceful religious life. Third, convey to the public that there is no place for radical sects in the Unitary State of the Republic of Indonesia.
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Dwijayanto, Arik. "Peran Barisan Ansor Serbaguna (Banser) dalam Menangkal Radikalisme." Farabi 16, no. 2 (December 31, 2019): 127–46. http://dx.doi.org/10.30603/jf.v16i2.1145.
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The article investigates the phenomenon of intolerance and religious radicalism in Indonesia. Religious radicalism in several regions has shown a critical condition and tends to present takfirism to the other group's religious beliefs. This encourages the Youth Movement of Nahdlatul Ulama (Ansor-Banser) to play an important role in mainstreaming moderate Islam and religious tolerance. Among the research questions asked are how the role of Ansor-Banser in countering religious radicalism?; and how the concept and strategy of Ansor-Banser in mainstreaming moderate Islam in Indonesia.?By using sosiological theory and historical approach, the findings of this research show that Ansor-Banser has three important roles in countering religious radicalism. Firstly, the role in maintaining security and public order with the government apparatus in particular at religious ceremony both organized by muslim community and non muslim. Secondly, the role in reviewing and monitoring the activities of individuals or groups of radical religious dissemination. Thirdly, the role in educating moderate religious values on the younger generation through training activities. Therefore, this research also aims to be a reference in formulating strategic steps for stakeholders especially muslim youth organization to maintain moderate religious understanding and forming religious behavior by relying on Islamic values of tasamuh, tawasuth and tawazun.
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Ahdar, Ahdar. "TINJAUAN KRITIS DAN MENYELURUH TERHADAP FUNDAMENTALISME DAN RADIKALISME ISLAM MASA KINI." KURIOSITAS: Media Komunikasi Sosial dan Keagamaan 10, no. 1 (May 24, 2017): 19–36. http://dx.doi.org/10.35905/kur.v10i1.582.
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The purpose of this research is to present a historical review and critique of the actions of radicalism on the basis of fundamentalism in Indonesia. This research is motivated by the development of discourse related to fundamentalism and radicalism which is often identified to Islam group with negative connotation in Indonesia. The methodology used in this research is a qualitative descriptive approach with a historical-critical study method. Data were collected through literature studies and related literature of several Islamic organizations consisting of; Darul Islam Or Islamic State of Indonesia (NII); Majelis Mujahidin Indonesia (MMI); Hizbut Tahrir Indonesia (HTI); and the Islamic Defenders Front (FPI). The results show that fundamentalism and radicalism is a verbic word whose roots are not contained in the language of Muslims in various Arabic speaking countries. Fundamentalism by term is the assertion of certain religious activists who define religion absolutely and literally. Fundamentalism as a reaction to modernism emerged in the nineteenth century. At that time, modernism appeared very fiery in the United States. In the era of the 1990s, there was a change of format and fundamental strategy in radical Islamic movement in Indonesia. If in previous years this movement runs latently and always confronted by the State so as to generate political fear for Muslims then in the era of the 1990s radical Islamic movement appears openly, as seen in the movement Laskar Jihad, Jamaah Islamiah Ahlussunnah wal Jamaah, Ikhwanul Muslimin, Mujahidin Jamaah, Nurul Fikr, Islamic Defenders Front and Hizb ut-Tahrir Based on the results of research, author concluded that Fundamentalism and radicalism is not a term derived from Islam but the term of Christianity which is today used for Islam. Both fundamentalism and radicalism potentially exist to any group, whether religious, social, or political. It occurs in any religion. Fundamentalism can be a virtue if it is not performed by the action of radicalism. Therefore, the solution to the value of tolerance in fundamentalism is a deep understanding of belief or religion.
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Maufur, Maufur. "Narrating Islamism in Indonesia: State, Agency, and Social Resilience." Religió: Jurnal Studi Agama-agama 7, no. 2 (September 10, 2017): 320–33. http://dx.doi.org/10.15642/religio.v7i2.761.
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Islamism or the so-called political Islam is conceptualized as a socio-political, rather than a solely religious phenomenon. Inherently characterized by a singularly defined religious concept of purity and a clear-cut distinction between “we” and “them”, it manifests into a various form of activities where “terrorism” is the most violent one. Following a series of terrorist attacks in the country, the Indonesian government through The National Counter-Terrorism Agency (BNPT) launched a de-radicalization program that aims to restrain and combat religious radicalism and “terrorism”, particularly through its “stick and carrot” approach. Despite its success story in pacifying some terrorist activities in the country, the program is severely criticized for not dealing with the root causes of terrorism. It is also considered counter-productive as it creates resistance and hatred toward the state for specifically targeting Islam and, therefore, it provides incentives for religious radicalism and terrorism. The research conducted in Yogyakarta Province found that Islamism spreads and gains acceptance in the certain sections in public through certain social channels and agencies. However, this paper argues that the existing cultural virtues and local wisdom could create social resilience against such radicalization process.
Keywords: Islamism, Radicalism, Terrorism, Local Wisdom
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Rohman, Dudung Abdul. "MODERASI ISLAM INDONESIA DALAM MEDIA CETAK." Tatar Pasundan : Jurnal Diklat Keagamaan 14, no. 2 (December 1, 2020): 121–34. http://dx.doi.org/10.38075/tp.v14i2.119.
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This research departs from the phenomenon of widespread acts of violence with religious nuances that often occur in Indonesia. A negative stigma is often addressed to the Muslim community. In this context, moderation narrative of Indonesian Islam published by the Ministry of Religion through the printed media Republika Newspaper is essential to reduce and counteract the issues of radicalism and religious terrorism. The results indicate that the media takes a role in constructing narrative news about the moderation conception of Indonesian Islam from the perspective of the Ministry of Religion, so that it becomes a presentation of information and public opinion. After being analyzed, the moderation conception of Indonesian Islam includes: (1) Islam rahmatan lil-alamin; (2) Islam that promotes openness, brotherhood, and benefit; (3) Islam which is based on tolerance, justice, and balance; (4) Islam which is comprehensively understood; (5) Islam which is not radical or extreme. Keywords: Discourse Analysis; Print media; Narrative of Islamic Moderation.
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Ahyar, Muzayyin. "MEMBACA GERAKAN ISLAM RADIKAL DAN DERADIKALISASI GERAKAN ISLAM." Walisongo: Jurnal Penelitian Sosial Keagamaan 23, no. 1 (June 15, 2015): 1–26. http://dx.doi.org/10.21580/ws.23.1.220.
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This study focussed on many radical Islamic movements in Solo as the objects of research, especially the Islamic movements oftenly called as Tim Hisbah. Applying the approach of political sociology, this research will capture that phenomenons of religious radicalism are not merely problem of religious ideology, but also socio-political problem. Frammed by the social theories such as the theory of identity and social movements, included political opportunity structure, framing process, and the mobilizing structure this study showed that radicalism is an effort to establish identity by utilizing mass network (Muslim), mobilization, framing process, and advantaging political opportunities (democratic nature). In addition to relate to religious de-radicalization in Indonesia, this research argued that Islamic radicalism is not only a religious phenomenon that must be solved solely by de-radicalization of Islamic thought and ideology, but also a phenomenon that can be discussed by other sciences such as social, political and economic sciences.***Penelitian ini mengangkat gerakan Islam di Solo sebagai objek kajian, khususnya pada gerakan yang sering disebut Tim Hisbah. Dengan menggunakan pendekatan sosiologi politik, penelitian ini berusaha menangkap fenomena radikalisme agama bukan sepenuhnya gejala ideologi keagamaan, namun juga sebagai gejala sosial-politik. Penelitian ini akan dipandu oleh teori-teori sosial seperti teori identitas dan gerakan sosial meliputi kesempatan politik (political opportunity structure), struktur pembingkaian (framing process), dan struktur mobilisasi (mobilizing structure). Temuan dari penelitian ini menggambarkan bahwa radikalisme adalah sebuah upaya membentuk identitas dengan menggunakan jejaring massa (Islam), dan memanfaatkan peluang politik (alam demokratis), mobilisasi dan proses pembingkaian. Dalam kaitannya dengan deradikalisasi, penelitian ini juga membahas bahwa radikalisme bukan hanya fenomena keagamaan, yang mana permasalahannya harus dipecahkan dengan deradikalisasi pemikiran dan ideologi Islam. Ia juga fenomena yang dapat dikaji melalui ilmu-ilmu lainnya seperti ilmu sosial, politik dan bahkan ekonomi.
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Faqihuddin, Ahmad. "ISLAM MODERATE IN INDONESIA." Al-Risalah 12, no. 1 (February 15, 2021): 107–18. http://dx.doi.org/10.34005/alrisalah.v12i1.1238.
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Islam is a religion of peace, meaning that Islam does not justify violent practices, in a radical way to achieve a political goal or to maintain a belief that is considered sacred. Religion, which should be a guide for a friendly and tolerant life, has resulted in violence and terrorism. This means that there is a mistake in understanding and implementing fundamental religious teachings. Isn't it the opposite, Islam taught by the Prophet Muhammad SAW, in fact, proves to be a religion that upholds peace, compassion, and respects peace? The mission of Islam brought by the Prophet Muhammad SAW to mankind is peace (salam), this is why this religion is not called Mohammadanism, Arabism, or other isms, but this religion is called Islam which means safety, peace and peace, anyone who preaches Islam must have the principle of prioritizing peace not the other way around. Terrorism and religious radicalism are actually not only a problem of the perpetrators, and not the people who are victims of these actions, but terrorism and radicalism that must be paid attention to are problems of theological beliefs, meaning that the perpetrators can be arrested, imprisoned, and killed, but ideological beliefs and doctrines are not easily abolished. Therefore, it is necessary to discuss a friendly, tolerant, and soothing paradigm of Islamic understanding. This understanding is more suitable for Islamic moderation (Islam Wasathiyah).
Islam adalah agama damai, artinya Islam tidak membenarkan praktek kekerasan, dengan cara radikal untuk mencapai suatu tujuan politik atau untuk mempertahankan keyakinan yang dianggap suci, sangat tidak Islami. Agama yang seharusnya menjadi panduan hidup yang ramah dan toleran jusru menjadi timbulnya kekerasan dan terorisme. Hal ini berarti ada kesalahan dalam memahami dan mengimplementasi ajaran agama yang fundamental. Bukankah sebaliknya, Islam yang diajarkan oleh Nabi Muhammad SAW, justru membuktikan sebagai agama yang menjunjung tinggi perdamaian, kasih sayang, dan memahargai perdamaian? misi Islam yang dibawa oleh Nabi Muhammad SAW kepada ummat manusia adalah perdamaian (salam), dari sinilah mengapa agama ini tidak dinamakan Mohammadanisme, Arabisme, atau isme lain, akan tetapi agama ini dinamakan Islam yang berarti selamat, tentram dan damai, siapapun yang mendakwahkan Islam harus berprinsip mengutamakan perdamaian bukan sebaliknya. Terorisme dan radikalisme agama sebenarnya tidak hanya masalah pelakunya, dan bukan pula para orang-orang yang menjadi korban dari aksi tersebut, akan tetapi terorisme dan radikalisme yang harus di perhatikan adalah masalah keyakinan teologis, artinya pelaku bisa ditangkap, dipenjarakan, dan dibunuh, akan tetapi keyakinan dan doktrin ideologinya tidak mudah dihapuskan begitu saja. Oleh karena itu, perlu mewacanakan paradigma pemahaman keislaman yang ramah, toleran, dan menyejukkan. Pemahaman ini lebih cocok pada moderasi Islam (Islam Wasathiyah)
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Ahyar, Muzayyin. "MEMBACA GERAKAN ISLAM RADIKAL DAN DERADIKALISASI GERAKAN ISLAM." Walisongo: Jurnal Penelitian Sosial Keagamaan 23, no. 1 (June 15, 2015): 1. http://dx.doi.org/10.21580/ws.2015.23.1.220.
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<p class="IIABSBARU">This study focussed on many radical Islamic movements in Solo as the objects of research, especially the Islamic movements oftenly called as Tim Hisbah. Applying the approach of political sociology, this research will capture that phenomenons of religious radicalism are not merely problem of religious ideology, but also socio-political problem. Frammed by the social theories such as the theory of identity and social movements, included political opportunity structure, framing process, and the mobilizing structure this study showed that radicalism is an effort to establish identity by utilizing mass network (Muslim), mobilization, framing process, and advantaging political opportunities (democratic nature). In addition to relate to religious de-radicalization in Indonesia, this research argued that Islamic radicalism is not only a religious phenomenon that must be solved solely by de-radicalization of Islamic thought and ideology, but also a phenomenon that can be discussed by other sciences such as social, political and economic sciences.</p><p class="IIABSBARU" align="center">***</p>Penelitian ini mengangkat gerakan Islam di Solo sebagai objek kajian, khususnya pada gerakan yang sering disebut Tim Hisbah. Dengan menggunakan pendekatan sosiologi politik, penelitian ini berusaha menangkap fenomena radikalisme agama bukan sepenuhnya gejala ideologi keagamaan, namun juga sebagai gejala sosial-politik. Penelitian ini akan dipandu oleh teori-teori sosial seperti teori identitas dan gerakan sosial meliputi kesempatan politik (<em>political opportunity</em><em> structure</em>), struktur pembingkaian (<em>framing process</em>), dan struktur mobilisasi (<em>mobilizing structure</em>)<em>.</em> Temuan dari penelitian ini menggambarkan bahwa radikalisme adalah sebuah upaya membentuk identitas dengan menggunakan jejaring massa (Islam), dan memanfaatkan peluang politik (alam demokratis), mobilisasi dan proses pembingkaian. Dalam kaitannya dengan deradikalisasi, penelitian ini juga membahas bahwa radikalisme bukan hanya fenomena keagamaan, yang mana permasalahannya harus dipecahkan dengan deradikalisasi pemikiran dan ideologi Islam. Ia juga fenomena yang dapat dikaji melalui ilmu-ilmu lainnya seperti ilmu sosial, politik dan bahkan ekonomi.
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Abdurrohman, Abdurrohman. "DERADIKALISASI PEMBELAJARAN PENDIDIKAN AGAMA ISLAM (PAI) MODEL KEBERAGAMAAN INKLUSIF DIKALANGAN SISWA SMA." JURNAL SCHEMATA : Pascasarjana UIN Mataram 7, no. 2 (December 17, 2018): 111–27. http://dx.doi.org/10.20414/schemata.v7i2.514.
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The phenomenon of religious radicalism has become a global threat of the 21st century that phenomenon was a result of Islam as anaccused religion and was often associated with a terrorist religion. Educational institutions often "suspected" in creating of terrorists’ generations because the content material of Islamic Religious Education Study was dogmatic, indoctrinated, and related to proselytizing spirit that confirms truth claims. Anyway, substance of instructional materials used in senior high school does not contain inclusive religious content so it can create an exclusive and intolerant religious behavior among senior high school students. The aim of this study; 1).Providing foothold among students of theological and sociological thinking and behavior in order to have an inclusive and tolerant religiosity 2).Deploying and seeding ideas and behavior of an inclusive and tolerant religiosity as a form of resistance ideology (de-radicalization). 3). Filling the void literature Islamic Religious Education Study particular model of inclusive diversity relevant to mainstream Islam in Indonesia. To counteract the religious radicalism among students, the teaching material of Islamic Religious Education Study must contain religious inclusive content incorporating the teachings of Islam as a religion Rahmatan Lil Alamin, a religion of tolerance which is supported by the argument of the Qur'an and hadith. By using this model of teaching materials is expected of senior high school students have an inclusive religious behavior that is relevant to the character and Indonesian Islam mainstream in order to prevent radicalism behavior among senior high school students.
Keywords: Islamic Religious Education, Inclusive Diversity, De-Radicalism
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Subchi, Imam, Zulkifli Zulkifli, Rena Latifa, and Sholikatus Sa’diyah. "Religious Moderation in Indonesian Muslims." Religions 13, no. 5 (May 17, 2022): 451. http://dx.doi.org/10.3390/rel13050451.
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Indonesia receives a high religious harmony index every year; however, intolerance and religious radicalism threaten this harmony. Moderate Islam (Islamic religious moderation) has become a national policy as a solution to prevent intolerance and radicalism. In this study, we aimed to determine the factors influencing religious moderation. We examined the variables of religiosity and demographics, which play essential roles in forming religious moderation. A total of 578 students at state Islamic universities in Indonesia participated in this research. We measured religiosity with the Centrality of Religiosity Scale (CRS-5) by Huber and Huber. The CRS-5 consists of five dimensions: intellect, ideology, public practice, private practice, and religious experience, which we adapted to the Indonesian language. The Religious Moderation Scale consists of three dimensions: national commitment, rejecting violence, and accommodating culture. We collected data through questionnaires that we distributed online, and we analyzed the responses using multiple regression analysis. The results show that religiosity positively affected religious moderation, meaning that religious intellectuality, ideology, public practice, private practice, and religious experience supported a person in being moderately religious and might prevent intolerance and radicalism. Socioeconomic factors (sex and parents’ income) also strongly affected religious moderation.
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Khamdan, Moh, and W. Wiharyani. "Islam Nusantara in Political Contestation Identity Religion in Indonesia." ADDIN 12, no. 2 (August 1, 2018): 491. http://dx.doi.org/10.21043/addin.v12i2.4774.
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<p>The relationship between the religion represented by Islam and the State that is represented by the democratic political system continues remain to be a problem. Ideological debates that Islamic law should be implemented and escorted through Islamic countries experiencing resistance against groups who argued that Islam is a substance that is in compliance with democracy. Religious ideology has often been a motivation to justify the struggle through the violence that has been done. Strengthening of violence in the name of religion is regarded as a form of struggle for bottomic beliefs and religious form in kaffah. Nationalism of Islamic religion Leaders by receiving Pancasila as the Indonesian ideology its been a moderate wisdom that has taken to maintain the unity of Indonesia, while keeping the existence of religions living. The relationship of religion and the State by Islamic religion Leaders of Nahdhatul Ulama (NU) considered as a mutual-connection with maintaining Indonesian nationalism without discriminating treatment of religions, tribes, and inter-group relations is face Islam Nusantara in Indonesia. Politics as the source of radicalism muted by NU leaders with a fatwa that receiving of Pancasila both as the nations foundation and as a spirit of Islam Nusantara. This research uses psychology politics theory and the theory of social identity’s approach that analyzing potential radicalism in society.</p>
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Hamdi, Saipul. "DE-KULTURALISASI ISLAM DAN KONFLIK SOSIAL DALAM DAKWAH WAHABI DI INDONESIA." Jurnal Kawistara 9, no. 2 (October 19, 2019): 164. http://dx.doi.org/10.22146/kawistara.40397.
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This article investigates the phenomena of a transnational Wahhabi movement particularly the Wahhabi local organization in Indonesia. Wahhabism is a puritan, textual, and reformist Islamic movement established in Nejd Saudi Arabia 18th century identified as part of the conservative Sunni orthodox tradition. It was determined as the major religious-state reference for shariah law formulation by the Saudi government and expanded to non-Arab countries around the world imposing reformation idea of Islamic religious tradition and academic culture. This article examines the expansion and growth of the Wahhabi local organization in Indonesia and the effort to perform deculturalization of Islam from the local religious tradition practices. Deculturalizing Islam or pulling out Islam from cultural mixture and absorption is not easy because Islam has integrated to the local religious tradition since its presence in the community around the 12th century, which shows a long negotiation and unification of those identities. In doing so, this article explores the response on Wahhabi deculturalization discourse and how the local people negotiate to this new identity and socio-religious transformation influenced by the Wahhabi’s teaching and ideology. The hypothesis of Wahhabi’s teaching position and role in shaping radicalism and terrorism has carried this research to understand the local context of Wahhabi in Indonesia, how the Wahhabi people understand and engage to radicalism and terrorism, the response to global jihadism propagation including Al-Qaeda and ISIS, and the production of Khilafah Islamiyah idea and mission. The aggressive approach of Wahhabi, which attacks a belief system of local Muslim practices and invigorates the new single identity of Islam, leads this article to investigate the patterns of Wahhabi socio-religious conflict in the communities and the influence to social disintegration existence.
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Kusainun, Noven. "THE ROLE OF ISLAMIC BASIC EDUCATION IN PREVENTING RADICALISM." Abdau: Jurnal Pendidikan Madrasah Ibtidaiyah 3, no. 1 (June 28, 2020): 46–57. http://dx.doi.org/10.36768/abdau.v3i1.112.
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One of the features that shows that Islam is rahmatan lil'alamin is that Islam really values differences. The problem as well as the threat faced by Indonesia in the context of diversity is the emergence of radicalism. Not a little that the target of the radicalism movement is students at the elementary education level. The influence exerted for example through content on social media, radical religious movements, and provoking students to participate in spreading the understanding of radicalism. Students who are at the level of basic education are individuals in their growth and development who are easily influenced by the environment. The purpose of this study is to elaborate on the role of Islamic basic education in preventing radicalism. This research uses a qualitative approach with library research methods. The results in this study indicate that the role of Islamic basic education in preventing radicalism is to implement multicultural education. Multicultural education can be understood as a concept and context in the administration of education. The aim is that every learning that is carried out in a multicultural madrasa, both in religious learning, religious activities, and in other learning.
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Dewantara, Agustinus Wisnu. "RADIKALISME AGAMA DALAM KONTEKS INDONESIA YANG AGAMIS DAN BERPANCASILA." JPAK: Jurnal Pendidikan Agama Katolik 19, no. 1 (April 17, 2019): 1–14. http://dx.doi.org/10.34150/jpak.v19i1.222.
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The reality of religious radicalism in Indonesia is increasingly troubling every day, especially after reform. Religious radicalism is displayed in heartbreaking (inhuman) acts of dishonesty, such as the Bali Bombing, Poso tragedy, Ambon, Sambas, Tolikara, etc. All that is evil, such as the act of killing, terrorizing, burning, destroying fellow humans is strangely framed in the name of religion. This paper wants to limit itself to discussing religious radicalism in Indonesia from a philosophical and theological point of view. The method used is the verstehen method by listening to the reality of radicalism and looking at it in the eyes of philosophy. This becomes important for the growth of a good attitude in objectively viewing religions and living them properly in the context of a multicultural and Pancasila Indonesia. Religious theology, education and lectures should be education of peace, humanist aspects of growth, human culture bloomers, and not education about mastering religious materials that are very formal. Religious education must be in harmony with the values of the nation's called Pancasila.
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Huda, Mualimul. "Eksistensi Pesantren dan Deradikalisasi Pendidikan Islam di Indonesia (Menyemai Spirit Toleransi dan Pendidikan Islam Multikultural)." FOKUS Jurnal Kajian Keislaman dan Kemasyarakatan 3, no. 1 (July 9, 2018): 87. http://dx.doi.org/10.29240/jf.v3i1.458.
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Religious life in Indonesia is very dynamic with the emergence of various cases set to religious radicalism.. The phenomenon is not only growing at a particular community, but its existence has been developing in the form of transnational institution. Even pesantren as part of Islamic tradition of archipelago is often associated as' base or central understanding of Islam fundamental become root for growth radical movement that in the name of Islam. The radicalization of understanding at certain pesantren huts that impact on acts of radicalism in Indonesia should be laid in the context of the development of transnational Islamic movements due to the various developments of the existing world. The results of this study concluded that Islam as a universal religion of love (rahmatan lil 'alamin) which teaches education by upholding human values, respecting human rights, respecting cultural and cultural diversity, craving peace, justice, tolerance and a balanced attitude, and other noble manifestations. Dogmatic groups that justify acts of violence in the name of religion have reduced and injured the teachings of rahmatan lil 'alamin. Islamic education (Pesantren) that teaches hatred against different opinions and beliefs is not ideal for the continuity of diversity and diversity in Indonesia. Pesantrens infiltrated by radicalization need to be reoriented in a direction compatible with the Islamic spirit that teaches mutual respect and brotherhood. A number of values that are taught are tolerant, moderate, togetherness, equality, mutual respect and degrees of Islamic multicultural education
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Ansori, M. Afif. "The Radical Islamic Movement in Indonesia: Roots and Factors." KALAM 13, no. 2 (December 30, 2019): 105–24. http://dx.doi.org/10.24042/klm.v13i2.5251.
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Radicalism has become one of the recent world problems faced by many countries, including Indonesia. The radical movement in this country is growing rapidly, especially after the reformation era. The spirit of democracy has provided opportunities for radical Islamic groups to express their beliefs openly and use religious symbols in their religious and social movements. This article aims to analyze the historical roots of radicalism in Indonesia and the factors that influence it. This article uses descriptive qualitative methods. The results of the study indicate that the radical movement in Indonesia can be traced from the tendency of groups trying to realize the Islamic State system (the khilafah) in Indonesia. This tendency can be found in several radical groups such as Darul Islam (DI/TII), Jama'ah Islamiyah, Hizb ut-Tahrir Indonesia (HTI), Laskar Jihad, Laskar Jundullah, Laskar Fisabilillah, Islamic Defender Fronts (FPI), and Preparatory Committee for the Application of Islamic Sharia (KPPSI). The study concludes that radicalism in Indonesia is the response of Muslims to the social, economic, and political conditions of Muslims in Indonesia.
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Asmani, Jamal Mamur. "Rekonstruksi Teologi Radikalisme di Indonesia, Menuju Islam Rahmatan Lil Alamin." Wahana Akademika: Jurnal Studi Islam dan Sosial 4, no. 1 (July 11, 2017): 3. http://dx.doi.org/10.21580/wa.v4i1.1475.
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<p>Abstract</p><p>Religious radicalism nowaday has became a major world threat. Religious radicalism has been able to indoctrinate people until they commit extremist acts that may harm other and leads into series, including life and wealth. The process of religious radical indoctrination comes from the claim of exclusive truth. Where they believed, Islam and its understanding is one, that is what they understood and practice during the life of the prophet Muhammad SAW.</p><p>Jihad is understood as jihad with the soul and property by taking up arms to quell extinguish kufr and polytheism on earth. The slogan Isy Kariman or mut syahidan (noble life or martyrdom) encourage them to quell any disobedience. Tolerating kufr and polytheism considering as allowing infidelity threatened with great punishment. The only way to overcome infidelity through mobilizing all possible capabilities and means for the glory of Islam.<br />This theology their soul is contrary to the spirit of diversity, as one important ideology for the Indonesian society and also contrary to the philosophy of Islam as a religion that bring mercy to all human kind. Qur'an in many places assert that faith is the right prerogative of god cannot be interfered with anyone, so that a person is forbidden to hate others because of differences in beliefs. Prophet Muhammad SAW. set a good example when lead humanity in Madina by issuing the Charter of Medina.<br />The Charter of Medina who inspire and motivate Walisongo to preach Islam as a peaceful, tolerant and progressive, not by violence, intimidation, threats, and justifies any means. History proved, Walisongo is method of islamic propagation have proven as an effective way to convert many millions of Java heterogeneous and pluralistic. Although Hinduism and Buddhism are already secure hegemony, but through gentleness, modesty, and exemplary Walisongo, Islam have penetrated into life of into massive islamic conversion, without any compulsion, threat on intimidation. <br />This is the implementation as Islam rahmatan lil'Alamin that become true characteristic of the spirit as plural and heterogeneous society. Depart, from this context, there should be urgent needs to reconstruct fundamentalist ideologies of exclusiveness, through major strategic theological steps.</p><p>Keywords: <em>radicalism, Islam, rahmatan lil'Alamin, reconstruction, tolerant</em></p>
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Azizah, Lailiyatul. "PORTRAITS OF RELIGIOUS MODERATION IN THE SALAF PESANTREN EDUCATION SYSTEM IN INDONESIA." Jurnal Pendidikan Islam 10, no. 1 (July 30, 2020): 19–33. http://dx.doi.org/10.38073/jpi.v10i1.588.
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In the history of the development of Islam, many faces of Islam have been tainted by understandings that are not actually from the teachings of Islam itself. Radicalism, liberalism, and extremism have created intolerance and terrorism in the religion. The existence of Islam as a wasaṭiyah religion is an answer to the phenomena that occur in Islam as stated in the al-Qur’ān. Due to these waves of understandings, religious institutions or even the country were unable to position themselves as moderate institutions. Salaf pesantren are considered to be the only institutions that represent religious moderation in the Islamic revival century in Indonesia. The presence of the salaf pesantren is considered as a forum for negotiating Islamic identity as a wasaṭ wa i’tidāl religion and displays a polite and peaceful Islamic figure, by offering a salafiyah curriculum and kiai as the main actors in the management of the pesantren, as well as the role of pesantren graduates in social, religious and patriotic ontexts that are proven to carry a mission and moderate values that can bring Indonesian Islam to become a peripheral.
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Jayanto, Dian Dwi. "Membaca Fenomena Menguatnya Perayaan “Islamisasi” di Indonesia Pasca Reformasi." Jurnal Kawistara 10, no. 1 (April 22, 2020): 101. http://dx.doi.org/10.22146/kawistara.42579.
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The strengthening of Islamization (Islamisasi) or the revival of religious awakening in the post-reform Indonesia has become an appealing topic to be studied by social scientists. Islamization, in this study, is not defined in terms of the discourse of religious political relations (such as relations of state and religion), but refers to the existence of social religious expressions which are marked by considerable exploration to form a new meaning of Islam (Islamization) which involves various elements, especially capitalism and modernity. This paper provides an overview of how social scientists see the phenomenon of Islamization in the post-reform Indonesia. This overview is important in order to discuss the viewpoints or better known as "standing positions" of scientists in seeing the phenomenon of Islamization in Indonesia. This paper uses a literature study in the form of collecting various relevant studies related to the analysis of Islamization in the post-reform Indonesia. It then simplifies a number of selected studies from various scientific writings and finds various perspectives, including ones which see this phenomenon as a symptom of radicalism, a form of the success of commodification of Islam. Another perspective makes use of the concept of Post-Islamism and links it with the hybrid identity concept. In the end, this paper concludes that there are two big perspectives, besides the mainstream perspective of radicalism and terrorism, namely the commodification of Islam and Post-Islamism. This research argues that these two perspectives can be used as a basis for thinking in reading the dynamics of increasing social-religious expression in Indonesia with different analytical levels.
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Arif, Khairan M. "CONCEPT AND IMPLEMENTATION OF RELIGIOUS MODERATION IN INDONESIA." Al-Risalah 12, no. 1 (January 31, 2021): 90–106. http://dx.doi.org/10.34005/alrisalah.v12i1.1212.
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Religious moderation became a very important narrative and concept in the global era, facing the rise of radicalism and religious and ideological liberalism. The purpose of this research is to provide the concept and strategy of implementation of religious moderation in Indonesia, with the approach of Islam and the Constitution of the Republic of Indonesia that is pancasialis and religious. The type of method used in this research is Qualitative method with Library Research approach by analyzing in depth primary and secondary references about religious moderation and moderation in Islam. The results of this Study gave birth to several concepts, first; Moderate understanding and attitude is a middle attitude that avoids extremities and or liberality, fair and proportionate in understanding and practicing religious teachings for its participants and moderation is the best understanding and attitude in human life both according to Islamic sources and social philosophers. Secondly; In Islam moderation is the understanding and attitude of the middle or fair, balanced and proportionate in religion.
Moderasi beragama menjadi narasi dan konsep yang sangat penting di era global, menghadapi maraknya radikalisme dan liberalisme agama dan ideologi. Tujuan penelitain ini adalah memberikan konsep dan Srategi Implementasi Moderasi beragama di Indonesia, dengan pendekatan Islam dan Konstitusi Negara Republik Indonesia yang pancasialis dan religius. Jenis metode yang digunakan dalam penelitian ini adalah metode Kualitatif dengan pendekatan Library Research dengan menganalisa secara mendalam referensi-referensi Primer dan sekunder tentang Moderasi beragama dan moderasi dalam Islam. Hasil Peneltian ini melahirkan beberapa konsep, pertama; Paham dan sikap moderat adalah Sikap pertengahan yang menghindari ekstrimitas dan atau liberalitas, adil dan proporsional dalam memahami dan mengamalkan ajaran agama bagi pemeluk-pemeluknya dan moderasi adalh paham dan sikap terbaik dalam kehidupan manusia baik menurut Sumber-sumber Islam maupun para filosof sosial. Kedua; Dalam Islam Moderasi adalah paham dan sikap pertengahan atau adil, seimbang dan proporsional dalam beragama.
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Wahyudin, Wahyudin, Ahmad Taufiq, and Athoillah Islamy. "Nilai Sosial Keberagamaan Islam dalam Moderasi Beragama." Tadbir: Jurnal Manajemen Dakwah FDIK IAIN Padangsidimpuan 3, no. 2 (December 30, 2021): 273–90. http://dx.doi.org/10.24952/tad.v3i2.4467.
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This study aims to identify the social values of Islamic religiosity in the indicators of religious moderation formulated by the Ministry of Religion of the Republic of Indonesia. This research center uses a normative-philosophical approach with analytical theory in the form of a Prophetic Social Science paradigm that was initiated by Kuntowijoyo. The results of the study show that there are various prophetic social values of Islam contained in the four indicators of religious moderation in Indonesia. First, the value of transcendence in the indicator of tolerance as a mindset and social attitude to realize an attitude of religious moderation, both in the context of inter-religious and intra-religious life. Second, the value of humanization in moderation indicators in the form of an attitude of national commitment and accommodative to local culture can take the form of various forms of benefit in order to maintain nationalism and plural local wisdom in Indonesia. Third, the value of liberation in indicators of anti-radicalism attitudes as an effort to realize the framework of realizing a safe and peaceful life.
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Mustakim, Zaenal, Fachri Ali, and Rahmat Kamal. "Empowering Students as Agents of Religious Moderation in Islamic Higher Education Institutions." Jurnal Pendidikan Islam 7, no. 1 (June 30, 2021): 65–76. http://dx.doi.org/10.15575/jpi.v7i1.12333.
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Promoting moderate Islam in the education sector to prevent radicalism and violent extremism, particularly in Indonesia’s Islamic universities has been considered important. This study demonstrated how values of moderate Islam empower student to prevent radicalism and violent extremism in university. This research is qualitative case study. Eight students and two teachers at a public Islamic university in Central Java, Indonesia were recruited to participate. Data were collected through semi-structured interviews and observation. The result of the study shows that the values of tolerance, inclusivity, flexibility, and objectivity in understanding religious texts were internalized to empower students as agents of religious moderation. The presentation of learning materials were adopted from national journals, reputable international journals, websites, and official social media platforms for moderate Muslim intellectuals. The materials contributed significantly to the prevention of hate speech and hoaxes.
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Rumbaru, Musa, and Hasse J. "Radikalisme Agama Legitimasi Tafsir Kekerasan di Ruang Publik." Al-Ulum 16, no. 2 (June 8, 2017): 368. http://dx.doi.org/10.30603/au.v16i2.37.
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Religious radicalism shows a high intensity over the last decade in Indonesia. This religious radicalism subsequently brings a massive impact when it is admitted by the action of choosing violence as the only way. In this article, we put forward our arguments: first, the point of intersection between violence and religion; second, radicalism used as a method to respond to various issues such as injustice, and so on. Third, regarding alternative methods that can be done in order to minimize radical action and understanding in Indonesia. This paper confirms three main points. First, the teaching of religion, especially Islam basically contains the peace teachings and safety; therefore, one was very anti-violence and radical actions. Second, radical action can be a method to hear our voices in response to various injustices that occur in a few places in the world. Third, understand the narrowly religious texts have an impact on building understanding and narrow action anyway.
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Ats-Tsauri, Sufyan, and Mahmud Arif. "TELAAH KEBERAGAMAAN RADIKALISME ISLAM DAN AKTUALISASINYA DALAM PENDIDIKAN." Jurnal PAI Raden Fatah 3, no. 1 (January 31, 2021): 14–24. http://dx.doi.org/10.19109/pairf.v3i1.7629.
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Radicalisme is an issue that is no longer new to the dynamics of indonesian society. Even so, is thete are many issue that can lead to radicalism. However, it is religious issue that often becomes targets that become the backround for the emergence of friction of understanding that often lead to radical action. In the context of radicalism is an issue that is familiar to the Islamic world because so many acts of radicalism in the historical record. This paper aims to explain the diversity of radicalism in Islam and its actualization in education.
This research uses library research that is data sourced from various scientific papers such as: books, thesis, desertation, journals and several other types of ilmiyah writings as a source of data for analysis of its content (conten analisys). This study explains radicalism and its flow. In indonesia radicalism has four traditions of wahabi, salafi, jihadi and Takfiri groups of the four groups that use violent movements and caci makian is a jihadi movement, this movement prohibits killing non-Muslims and the takfiri group is the most extremist of radical movements because this group encourages all infidels except those in the group. This group is often troubling the community so that the implications go into the world of education. The phenomenon of fact occurs in fernanando network which is an alumnus of UIN syarif Jakarta. And the doctrine in this radicalism movement is often included in the order of public college education so that this movement often occurs when it feels an unfairness in the campus world so that it is moved to make a radical movement.
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Saputra, Muhammad Nur Adnan, and Muhammad Nurul Mubin. "URGENSI KURIKULUM PENDIDIKAN AGAMA ISLAM DALAM FENOMENA RADIKALISME DI INDONESIA." SCAFFOLDING: Jurnal Pendidikan Islam dan Multikulturalisme 3, no. 1 (June 10, 2021): 16–28. http://dx.doi.org/10.37680/scaffolding.v3i1.693.
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The phenomenon of radicalism in Indonesia has recently become increasingly commonplace, there are many intolerant activities taking place in various layers of society. In particular, the radicalism carried out by elements who divide the ummah from the Islamic group, has made the image of Islam as a religion of peace for all nature and incompatible with a tolerant and moderate Islamic person. Not to mention that the understanding of intolerance has begun to be detected in educational institutions, many educational institutions are infiltrated with radical and intolerant views. Therefore, this study wants to describe how urgent the deradicalization program is in the curriculum in Indonesia. How is the concept of deradicalization in the curriculum, and how to deradicalise the existing curriculum in Indonesia. This study aims to determine the concept of deradicalization in the curriculum, as well as how to deradicalise existing curricula in Indonesia. The research method uses literature studies by collecting data from documents using descriptive-analysis methods. Deradicalization of the curriculum in Indonesia is very depleted, deradicalization in education can be carried out with a pedagogical approach through careful planning in the curriculum for learning Islamic religious education. In Indonesia, the government has begun to promote curriculum deradicalization with the Strengthening Character Education