Penyebaran Nilai-Nilai Ideologis Kelompok Minoritas Muslim: Kajian atas Jamaah Tabligh Wonosobo, Jawa Tengah

Some of today's Muslims often limit their perception of their religion as a physical identity. However the so-called identity itself has already deteriorated, only leaving their Islamic identity shown in the form of a single sheet of identity card. Such phenomenon is what causes the term "Islam KTP" (Islam ID card) to emerge. The way to strengthen and unify the Islamic society, as a basis of strength to fight the propagandas of the infidels that can poison the creed of the Muslims, is through the da'wah movement. The Tablighi Jamaat attempts to carry out a da'wah method that is in accordance with the da'wah method of Rasulullah SAW, which is called the nubuwah da'wah method. The current study has two focuses: First, how the Da'wah strategy of the Tablighi Jamaat in Masjid Sumber Bungur was carried out; Second, the contents of the da'wah message conveyed by the Tablighi Jamaat in Masjid Sumber Bungur. This study employs a descriptive qualitative approach. The data were obtained through interviews, observations and documentation. Meanwhile, the informants were the Jamaat Leader (Expert in Suro), Ustad Khafifi, Mr. Ahmad, and Mr. Wahab as the members of the Jamaat, and Mr. Pudin, Mr. Abdul Hasan, and Mr. Saleh (from the community who have been visited by the Jamaat). The data validation was done through the extension of participation, persistence of observation, and triangulation. The results of the study related to the da'wah strategy are namely: a) Tablighi Jamaat's da'wah strategy in terms of planning, they had a consensus on the programs to be implemented. b) Tablighi Jamaat's strategy in terms of implementation is to have further actions towards a program that has been given a prior consensus c) Tablighi Jamaat's da'wah strategy in terms of evaluation is divided into two forms: the external and internal evaluations. The results of the study related to the contents of da'wah are namely: a) an unstructured organization b) a rather conservative type of preaching, which means it does not adapt to the current conditions. c) Da'wah is delivered in translation without mentioning the matan of the hadith.

The movement of dawah Tablighi Jamaat has been going on almost all regions of Indonesia even worldwide, this can be seen from the scope of the movement of Tablighi Jamaat cross-country, but in practice there is often a friction between the da’i of Tablighi Jamaat and society that can be observed from some village or mosques that reject the presence of Tablighi Jamaat, it is necessary to know how the actual concept of dawah competence according to Tablighi Jamaat and how the effort Tablighi Jamaat do in foster da’i that will be work In the community. This study uses an analytical descriptive approach and combines library studies, participant observation and interviews. The study found that Tablighi Jamaat has several references and competencies that must be possessed by da’i, there are thirteen major competencies that are termed with the ‘character of dai’. This competence is support the development of dawah, but in the field, found that many members of Tablighi Jamaat not understand the intent of these 13 characters and some of them have not applied this competence in dawah, in fact members of Tablighi Jamaat not be required to be good first before joining in dawah aktivity, this opinion based on to the hadith of the prophet “conver from me, even if it is one verse”.

The study of Sultan Agung's da'wah strategy is a study to reveal historical facts that occurred in the past to be used as a guide in achieving a better future. Given that the glory of Mataram was in the power of Sultan Agung who led Mataram from 1613 to 1645. The theoretical framework used in this study is discourse analysis which is used as a knife to analyze Sultan Agung's da'wah strategies. Discourse analysis which is used as a theoretical framework uses the concept of Van Dick (1968). While the da'wah strategy referred to is the method of da'wah in general, namely the da'wah bil hal, the dakwah bil lisan, and the dakwah bil qalam This research resulted in the first findings that Sultan Agung's da'wah strategy was carried out with three oral da'wah strategies, carried out by Sultan Agung as seen in Sultan Agung's negotiations in expanding the power of Islamic Mataram at that time with neighboring kingdoms or countries. Da'wah bil Qalam, was done with phenomenal works, namely literary gending and astronomical works of the Kejawen calendar. Da'wah bilhal, that the personality of Sultan Agung is a personality that is gentle but firm in making decisions as the king has given uswah to his people. The second conclusion is that in social cognition, a king must have strength both physically, psychologically and mystically. In the social context, Sultan Agung's leadership is always colored by cultures that have always been developed by Sultan Agung, which is then carried out an acculturation of indigenous culture with Islamic culture.
 Keywords:Discourse Analysis, Da'wah Strategy, Sultan Agung Adi Prabu Hanyokrokusumo.

The study of Sultan Agung's da'wah strategy is a study to reveal historical facts that occurred in the past to be used as a guide in achieving a better future. Given that the glory of Mataram was in the power of Sultan Agung who led Mataram from 1613 to 1645. The theoretical framework used in this study is discourse analysis which is used as a knife to analyze Sultan Agung's da'wah strategies. Discourse analysis which is used as a theoretical framework uses the concept of Van Dick (1968). While the da'wah strategy referred to is the method of da'wah in general, namely the da'wah bil hal, the dakwah bil lisan, and the dakwah bil qalam This research resulted in the first findings that Sultan Agung's da'wah strategy was carried out with three oral da'wah strategies, carried out by Sultan Agung as seen in Sultan Agung's negotiations in expanding the power of Islamic Mataram at that time with neighboring kingdoms or countries. Da'wah bil Qalam, was done with phenomenal works, namely literary gending and astronomical works of the Kejawen calendar. Da'wah bilhal, that the personality of Sultan Agung is a personality that is gentle but firm in making decisions as the king has given uswah to his people. The second conclusion is that in social cognition, a king must have strength both physically, psychologically and mystically. In the social context, Sultan Agung's leadership is always colored by cultures that have always been developed by Sultan Agung, which is then carried out an acculturation of indigenous culture with Islamic culture. Keywords:Discourse Analysis, Da'wah Strategy, Sultan Agung Adi Prabu Hanyokrokusumo.

Determining the ontology status of a science becomes important. Especially if the science is used as a study or theoretical basis to explore the object of research. Da'wah strategy as a science at this time is needed by a religious institution or preacher to spread religion. For this reason, the spread of various religions in Indonesia requires a different strategy from each religion. Writing this article aims to determine the ontology status of the da'wah strategy carried out by the Malang Prayer Center Foundation (YSC) and as a pre-research activity prior to field research. The success of YSC's da'wah strategy in Tugurejo Village is an interesting research object to know so that it can be used as a da'wah strategy for other religious groups, especially those motivated by religious conversion. Spreading religion (preaching) to fellow believers is indeed necessary to achieve the degree of piety. However, there will be conflicts between religious communities if the da'wah is intended for religious conversion. For this reason, an appropriate da'wah strategy is needed in accordance with the nature of its ontology as a science. The research in writing this article is based on a type of qualitative research literature study which has seven steps in the research process. From this literary research, it can be concluded that at this time there are various da'wah strategies, including smart da'wah, wasahtiyah da'wah, al Bayanuni da'wah. Based on the three da'wah strategies, the ontology of YSC Malang's da'wah strategy leads to wasahtiyah da'wah.

The government has carried out infrastructure development in various regions of Indonesia to encourage regional growth and address development inequalities. In Presidential Decree No. 48 In 2014, the Province of South Sulawesi (Sulsel), which is in the Eastern Region of Indonesia (KTI), received an infrastructure investment value of IDR 39.47 trillion consisting of 33 projects. This paper analyzes the impact of infrastructure investment in South Sulawesi using the IRIO 2015 table to see how much impact it has on output, added value, and income for South Sulawesi, other provinces in Sulawesi Island, the KTI region, and the West Region of Indonesia (KBI). From the results, it can be seen that the total impact of infrastructure development is mostly received by South Sulawesi itself, but the rest of the impact flows are more received by provinces in the KBI region than KTI. To increase the flow of impact to KTI areas, local governments must strengthen economic cooperation between regions in KTI areas so that the economic sector in other regions can be lifted

The present paper reviews the recent perspectives of end-use studies as a part of urban water crisis mitigation within the past decade in various regions in Indonesia. The paper integrates a critical review of water-end use consumption from five major islands in Indonesia. Comparative methods were used to determine the domestic water consumption behaviour from the collected data from 2013 to 2020. Furthermore, the collected data were classified into two major groups (i.e., regions on Java Island and regions on non-Java Island). At the end, this review reflected a different pattern between domestic water consumption in various socio-economic regions in Indonesia and expected to provide strategies that could be used to mitigate the urban water crisis in the future.

Heavy Equipment business in Indonesia is quite potential considering the Indonesian government is implementing various development programs in various regions of Indonesia such as the construction of the Woosh Jakarta-Bandung fast train line, the Jakarta-Cikampek elevated toll road, the construction of infrastructure in various other regions of Indonesia, and buildings for public facilities. To maintain a sustainable competitive advantage in a situation like this, there is an approach that must be used. If the company has the technological capability and the ability to adapt to resources, the company can achieve this goal. The purpose of this study is to determine how important the concept of Product Life Cycle (PLC) is in marketing strategy. The method used in this paper is a literature study, namely by reviewing reading sources related to the concept of marketing strategy through the Product Life Cycle approach. Based on the results of several literature studies, it states that a company will generally have better capabilities than its competitors' performance if it is able to apply the Product Life Cycle concept. It can be concluded that the Heavy Equipment marketing strategy through the Product Life Cycle approach that needs to be improved is Product, Price, Place and Promotion can be utilized in the context of the product life cycle concept. At the maturity stage, the recommended marketing strategy is to differentiate services to differentiate yourself from competitors. Develop new markets to expand reach. Conduct more aggressive market penetration to maintain market share. Increase effective marketing promotions and communications.

Covid-19, social stigma and changing religious practice in Tablighi Jamaat communities in Lombok, Indonesia

Oranges hold significant economic importance, being cultivated extensively worldwide and having a large global market. Indonesia, ranked eighth globally as a producer of oranges, is one of the countries with high genetic diversity of oranges. This diversity is distributed across various regions of Indonesia, including South Sulawesi. Despite the advancements in DNA-based molecular marker techniques for assessing genetic diversity, information on orange diversity in South Sulawesi is currently unavailable and under-researched. In this study, random amplified polymorphic DNA (RAPD) markers were utilized to analyze the genetic diversity of oranges in five production centers in South Sulawesi. Leaf samples of 13 orange varieties were collected from the five production centers: Pangkep, Sidrap, Bantaeng, North Luwu, and Selayar in South Sulawesi, Indonesia. Genomic DNA extraction from the orange leaves followed the protocol of the DNA Mini Kit Geneaid. DNA amplification was carried out using the RAPD method with 14 primers: OPE-04, OPH-04, OPH-15, OPN-14, OPN-16, OPR-08, OPR-20, OPW-06, OPW-09, OPX-07, OPX-11, OPX-17, UBC-18, and UBC-51. The RAPD primers yielded 109 amplified fragments ranging in size from 200 to 2000 base pairs (bp), and all RAPD primers showed 100% polymorphism. The genetic diversity value (He) of oranges in South Sulawesi was moderate (0.236). Cluster analysis based on a similarity coefficient of 77% divided the 175 orange genotypes into five groups. The most closely related genotypes were SB6 and SB7, exhibiting 100% similarity, followed by genotypes JS8 and JS9 and JS13 and JS17, with genetic similarities exceeding 99% for each pair. Genotypes P9 and SI5 displayed the highest genetic distance, with a similarity coefficient of 57%. The dendrogram diagram can serve as a basis for selecting desired plant traits in the improvement of plant characteristics through both conventional breeding and genetic engineering activities.

This research was carried out in order to find out the potential for utilizing wind energy as a source of electrical energy in Indonesia. Where this research is to fulfill the final assignment of the environmental physics course. This research is a literature study which aims to analyze several results of articles, journals and previous research. The purpose of this analysis refers to the application and development of the potential use of wind energy as a source of electrical energy in various regions of Indonesia. Like in the rice fields of Blang Krueng Village, Baitussalam District. This research is a qualitative descriptive design method through analysis, identification and exploration of previous findings. The subject targeted for this research is the use of wind energy as a source of electrical energy in various regions of Indonesia. The objects of this research are journals and articles. Briefly, the results of this research show two categories. first analysis of the categories of application of wind energy as a source of electrical energy in various regions of Indonesia. Analysis of the two categories of authentic development from several researchers who developed hydropower as a source of electrical energy.

In 1970 the family planning program (KB) became popular, then disseminated to various regions in Indonesia. When the demand is still relatively small due to stumble to the problem of whether its allowed or not allowed to run this program by the law of Islam. In addition, Lack of public awareness of KB regarding the usefulness or importance of family planning. This paper presents an overview of the implementation of KB from Islamic law perspective in the village of Ngrajek in order to consummate the harmonious family. Basically, the determining or primary factor of the realization of the harmonious family is the awareness and responsibility of husband and wife in their functions and roles, as well as the rights and obligations of conjugal supported by the family economy. Thus, the use of KB contraceptives is only a secondary factor. Therefore, harmonious family phasing criteria set by the Ministry of Religion, highlights from the viewpoint of religious life and the family economy. Implementation of KB on the family in accordance with Islamic law, because their motivation in family planning(KB) Program is for the welfare of the family and to adjust the spacing of birth, and do not cause madlarat for each family. [Pada tahun 1970 Keluarga Berencana mulai populer, kemudian disosialisasikan ke berbagai daerah di Indonesia. Saat itu peminatnya masih relatif sedikit karena terbentur dengan masalah boleh atau tidaknya ber-KB menurut agama. Selain itu, kesadaran masyarakat juga masih kurang mengenai kegunaan atau pentingnya ber-KB. Tulisan ini memaparkan pandangan Hukum Islam mengenai pelaksanaan KB di Desa Ngrajek dalam rangka mewujudkan keluarga sakinah. Pada dasarnya, penentu atau faktor primer terwujudnya keluarga sakinah adalah kesadaran dan tanggung jawab suami isteri dalam menjalankan peran dan fungsinya, serta menjalankan hak dan kewajiban suami isteri yang didukung oleh perekonomian keluarga. Jadi, memakai alat kontrasepsi KB hanya faktor sekunder saja. Sebab, kriteria pentahapan keluarga sakinah yang ditetapkan oleh Kementerian Agama banyak menyoroti dari sudut pandang kehidupan beragama dan perekonomian keluarga. Pelaksanaan KB pada keluarga telah sesuai dengan syariat Islam, karena motivasi mereka dalam ber-KB adalah untuk mewujudkan kesejahteraan keluarga dan untuk mengatur jarak kelahiran, serta tidak menimbulkan madlarat bagi masing-masing keluarganya.]

The discussion in this article focuses on the study of structural da'wah in public policy in Indonesia, which is currently widely used by local governments in various regions in Indonesia to improve morale and also campaign for Islamic values in their public policies. The focus of the discussion in this article is first, facts related to structural da'wah in Indonesia. Second, what is the background for the existence of structural da'wah in public policy in Indonesia, third, how is the formulation of structural da'wah in appropriate and good public policies. The fact related to how structural da'wah is mushrooming in Indonesia is that many regions apply structural da'wah in public policy. Various examples of regions in Indonesia that carry out structural da'wah in public policy are one of them in the Bulukumba area of South Sulawesi. As well as in Bandung Regency which has a structural da'wah program with the concept of Bandung Religious, a structural da'wah policy program is also implemented in the Central Java and East Java regions, namely in Jepara and Ponorogo Regencies. The emergence of structural da'wah policies in various regions in Indonesia cannot be separated from the existence of regional autonomy policy authorities. Concerning that local governments can regulate and manage their da'wah policies with their respective social structures. such as the degradation of morals and religious politics of the local government. In formulating the structural da'wah policy, the local government uses various innovations and various alternatives in formulating the da'wah policy. Structural da'wah policies must contain Islamic values and teachings that provide motivation, encouragement and an invitation to the Islamic community to implement and apply Islamic teachings as well as possible. The birth of this policy does not aim to make it an Islamic state and create a pure sharia-based constitution that is beneficial to society. Keywords: Structural Da'wah, Public Policy

Religious minority groups have historically been positioned as the trigger for religious and social disharmony. This paper aims to explore the millennial Muslims’ basis for their positioning towards minority groups in Indonesia. The data collected through questionnaires, interviews, and document studies were analyzed and then converted into narrative form, tables, diagrams, and charts. The findings show that there are two millennial Muslim responses towards religious minority groups. First, some are responding with acceptance of non-Islamic affiliated minority groups. Of the 412 surveyed respondents, 280 or 67, 96% stated their acceptance based on the juridical-constitutional reason that every citizen has the same rights and obligations, including the rights to live and obey the law. Representing the second millennial response, most respondents also rejected Islamic-affiliated minority groups. 383 respondents (93%) stated this rejection noting that they believe in the existence of these groups damaging Islam’s image. The different forms of response are based on theological, juridical, and cultural reasons that can be found in religious arguments, legislation, and values of the local wisdom of the Indonesians. This study proposes the need of building better understanding among millennial Muslims regarding social diversity in Indonesia, and finding common ground for these differences that can be applied to avoid religious conflicts in the future.

This article examines discrimination against black and Muslim minority groups in 20 Western labor markets. We analyze the outcomes of 94 field experiments, conducted between 1973 and 2016 and representing ∼240,000 fictitious job applications. Using meta-analysis, we find that black minority groups are more strongly discriminated against than non-black minority groups. The degree of discrimination of black minority groups varies cross-nationally, whereas Muslim minority groups are equally discriminated across national contexts. Unexpectedly, discrimination against black minority groups in the United States is mostly lower than in European countries. These findings suggest that racial–ethnic discrimination in hiring can be better understood by taking a multigroup and cross-country perspective.