Islamic Community In Indonesia Research Articles

Literacy Culture About Sociology of Contemporary Religious Texts: A Study of Interpretation of The Quran in Indonesia

Quraish Shihab’s role in modern Quranic interpretation in Indonesia is the backdrop explanation for the choice of this article’s major object of research. His work was often studied in academics in the field of Quranic interpretation and Indonesian Islam in the early stages of the development of theme interpretation in this country. This article aims to provide a solution to the research question: is the substance orientation of the thematic interpretation in books by Quraish Shihab regarding sociologists, in accordance with the theory of thematic interpretation? Content analysis and comparative methodologies are employed. Al-lawn wa al-ittijâh, the style or approach and direction of interpretation, serve as the foundation for content analysis. According to the research presented in this article, Quraish Shihab’s theme interpretation analysis in the field of sociology may be divided into three categories: internal analysis, extrinsic analysis, and study of the findings of earlier researchers. There are 18 types of analysis, with the following details: 12 of them (67%) include internal analysis, 2 (11%) extrinsic analysis, and 4 (22%) analysis based on the opinions of prior researchers. Quraish Shihab prioritizes interpretations that are implications of the themes discussed in order to be a workable solution in the contemporary context, based on the spirit of the Quran, while Dawam Rahardjo and Nur Kholis Setiawan prioritize interpretations that are implications of the themes discussed. Quraish Shihab also explains more about the ontological aspects of the themes he discusses and relates them to various internal aspects of the themes. The sociological interpretation of the Qur’an represents a method of fusing scientific and religious literature. The concern with the process of the relationship between the Qur’an and science, according to a number of experts in the field of science integration in the Indonesian Islamic community, is that science is justified by verses from the Quran even though scientists were the ones who discovered it. Even “possibly” a scientific theory cannot “read” the text of the Quran. Even if science and the Qur’an were on equal footing, neither could adequately explain how the Qur’an and nature are comprehended. In light of this, it is unnecessary to emphasize that the Quran is a source of knowledge.
 Keywords: contextualization of comparative interpretation in a holistic manner, implications of thematic interpretation

THE UNITY OF COMMUNITY IN CEMETERY: AN ETHNOGRAPHIC STUDY OF THE ISLAMIC BURIAL RITUALS IN ACEH, INDONESIA

Our study portrays burial rituals practiced by Aceh Province, Indonesia, as this ethnic group has distinctive traditions for burying deceased members of society due to the intertwining of cultures and religions in Aceh. The intertwining of the Islamic tenet with the local cultures has constructed the burial rituals in Aceh differently from any Islamic community in Indonesia. To discover the ritual’s distinction as this study’s focus, we explored three aspects of the rituals: processes, meanings, and implications. We integrated a qualitative approach through an ethnographic study by observing three burial rituals and interviewing 45 informants across the province. As a result, the processes covered initial meetings, grave cleansing, ceremonious announcement, feast, and pilgrimage. Regarding the ritual’s meanings, we revealed that the Acehnese people practiced the burial rituals to expect God’s blessing and forgiveness for the deceased, represent gratitude and homage toward the left family, affirm the local customs, and consolidate kinship relations. A for the implication, the series of rituals in burying a dead person in Aceh serves as a way to establish a vertical relationship from people to God, along with a horizontal relationship, from person to person, which contains local wisdom representing the identity of Aceh. The urgency of burial rituals reflects communities’ harmony and adherence to cultural and religious beliefs regardless of any condition.

Mosque-Based Islamic Transmission: Historical Tracks of Diponegoro and KH. Hasyim Asy'ari in the Cemetery of Kediri

<em>The Kapurejo Salafiyah Mosque and Islamic Boarding School are proof of the transmission of the spread of Islam by Diponegoro and KH. Hasyim Asy'ari, founder of the Indonesian Islamic community organization Nahdlatul Ulama (NU). The mosque is a symbol of Islamic culture as a place of worship, education and social activities. The aim of this study is to examine the history of mosque-based Islamic transmission by tracing the historical traces of Diponegoro and KH. Hasyim Asy'ari in Pagu Kediri. This type of research uses qualitative research with descriptive analysis methods. The results obtained are that the An Nur Kapu mosque was once a simple mosque founded by Hasan Muhyi, a follower of Diponegoro during the Java War. The langgar was converted into a mosque after KH's wedding. Hasyim Asy'ari with Hasan Muhyi's daughter, Nyai Masruroh. After Diponegoro's arrest, a Kyai follower used the An Nur Kapu Mosque as a base to spread Islam in the Kapu area, Kediri. Diponegoro's followers spread and established mosques and Islamic boarding schools as a base for resistance outside Dutch control. Several ancient Islamic boarding schools in East Java together changed the focus of the struggle from physical conflict to education. KH Hasyim Asy'ari carried out reforms, especially in the field of education, by implementing education that had a more structured system. The strategy of the kyai and the An Nur Kapu mosque in spreading Islam is to provide teaching and learning systems that are in accordance with the culture of the community.</em>

Being Pious Muslims: Religious Devotion and Radicalism in Indonesia

Objectives: This article aims to know the Muslims’ desire and aspiration reflected in the Indonesian Islamic mobilization of 212 action or demonstration.
 Methods: This article used descriptive qualitative methods. Media news on this mobilization was used to be analyzed. Furthermore, ten participants joining the 212 action were interviewed.
 Results: Indonesian Muslims have not been radical as assumed. They just have a desire to be pious Muslims. During this time there is a misunderstanding among scholars who are involved in Muslim society and Western politicians who tend to be difficult to distinguish between pious and radical Muslims. The tendency that appears on the surface is their high suspicion of Muslims who have the desire to increase the level of piety in practicing their religion.
 Conclusion: The 212 action which consists of several volumes, is not threatening religious tolerance in Indonesia. It has nothing to do with the strengthening of Islamic radicalism or the anti-minority movement. The movement was only an accumulation of public piety symptoms of the Islamic community in Indonesia.

Langgar Lembaga Pendidikan Islam

The Langgar (prayer house) or often called musala, according to KBBI in 2018, langgar is a small mosque commonly used as a place for prayer or Quran recitation, but there is no Friday prayer there. Langgar is the oldest Islamic educational institution that has been established and developed in the Islamic community in Indonesia. Langgar is the first Islamic educational institution established before pesantren existed. Langgar has educational elements that form a system that includes caregivers, students, goals, methods, materials, and evaluation. Langgar also has a fairly broad position, which is to help residents solve problems in a container and support the process of studying Islam for Muslim residents.

Analisis Manajemen Dakwah melalui Media Digitalisasi Maulid Arbain Studi Kasus Majelis Taklim Darusshofa Medan

Da'wah is an everyday phenomenon of practicing Islamic teachings delivered by a da'i which can be enjoyed by the Islamic community in Indonesia. The era of digitalization should be a momentum as an opportunity and challenge to realize Islamic da'wah that can run effectively and efficiently. The aim of this research is to describe the da'wah media in the management of the Darusshofa Taklim Council as a religious education community in the city of Medan. This method uses a qualitative field research type approach with interview techniques, observation, through staff members of the Medan Taklim Darusshofa Council. MT Darusshofa channel staff, several da'wah media used by this taklim assembly such as YouTube, Facebook, and Instagram, FB with the name Darusshofa Medan Taklim Assembly, Instagram with the name Darusshofa Medan and YouTube channel with the name DSTV. Live broadcast using VMIX and will be broadcast or uploaded on DSTV media. Solutions related to unclear sound MT also provides sound at the Arbain birthday to avoid damage during the event and the need for good communication related to the management of Arbain facilities so that these activities run smoothly.

Communication approach of Gopay’s digital alms platform

Background: According to the 2018 World Giving Index by the Charities Aid Foundation (CAF), Indonesia ranked first in the world giving index for the first time. However, the emergence of digital alms practices in Indonesia has sparked controversy surrounding their compliance with usury laws, a deeply held belief in Islam. This has created an enigma within the Islamic community, as the Indonesian Ulema Council works to establish legitimacy for these practices. Given the multi-layered nature of these practices in society. Purpose: This paper aims to elucidate how the provider, specifically GoPay in this case, communicates digital alms to the public and how the Islamic community in Indonesia perceives and accepts it as a customary practice. Method: A qualitative research approach was employed for this article, focusing on conducting in-depth interviews and examining future studies and regulations pertaining to digital alms programs. Results: The findings of this study indicate that the implementation of digital alms programs has prompted a shift in the community’s giving habits from traditional direct methods to digital methods. This shift offers convenience to donors, who now have numerous options available to them. However, it is important to note that traditional beliefs surrounding alms emphasize direct interaction between the giver and the receiver, raising concerns about the potential for manipulation of alms before they reach the intended recipients. While this innovation has gained significant traction within the Islamic community, the use of financial technology introduces the possibility of inaccuracies and raises questions about the acceptance of its processes. Therefore, additional coordination and oversight with relevant parties are needed. Conclusion: Introducing digital alms programs has engendered new practices within the community for activities like almsgiving, enabling cashless transactions. However, there are still challenges to address, including ensuring the reliability and integrity of the process. This requires collaboration and supervision among stakeholders. Implications: The introduction of digital alms programs has prompted a transformation in community practices related to almsgiving and similar activities by embracing cashless methods.

Artificial Insemination in the Perspective of Indonesian Islamic Community Organizations

Artificial insemination (IVF) allows couples to have offspring without going through intercourse. This method was only practiced in Indonesia in 1987. In Indonesia itself, Islamic products and laws were heavily influenced by Islamic organizations that had developed massively within them. This study aims to discuss the law regarding the phenomenon of artificial insemination in the view of Islamic organizations in Indonesia. The opinion of the Islamic community organizations used as data sources are Nahdlatul Ulama, Muhammadiyah, and the Indonesian Council of Ulama (MUI). The method used is a literature study with a comparative approach. The study results showed that all mass organizations agreed regarding the conditions for the permissibility of artificial insemination to be carried out by a legal husband and wife. The NU and MUI emphasize more on the aspect of haraam law more because they uphold the spirit of prudence. At the same time, Muhammadiyah focuses more on the legal aspect because it upholds the spirit of hifdzun nasl (safeguarding offspring). There are several differences, namely in the aspect of the sperm retrieval mechanism, who is the recipient and his lineage status.

Adat Law, Ethics, and Human Rights in Modern Indonesia

The fact that legal issues support local wisdom, ethics, and human rights and the way in which they operate in the nation-state are not well-understood; however, this is a significant issue. Indonesian independence, achieved on 17 August 1945, initiated substantial changes in the religious life of Indonesians. While most of Indonesia is Islamic, other religious beliefs include Hinduism and Christianity. Indonesia did not consider the Balinese a formal religious group in 1945. However, because of the Mount Agung eruption in Bali, many Balinese migrated outside the island. They lived in Lampung (Sumatra), certain places in Java, Palangkaraya (Borneo), Palu (Celebes), and other areas in the Indonesian archipelago, and have lived there for a long time. The total number of Balinese at the present day is around three million, but outside Bali, their number is 10 million. Their number increased throughout the Old Regime, the New Order, and the Reformation periods until the present time. They face many significant problems regarding the marriage and divorce laws juxtaposed with national law, as is the case with other religious communities, such as the Islamic community in Indonesia. Several important questions need to be addressed in this paper. First, what is adat law, or customary law, in Bali and outside Bali regarding the concept of Hindu Nusantara? Second, how should customary law be implemented, for example, relating to marriage and divorce issues in the building of the nation-state? Third, what is the customary law relating to the present situation of the Hindu communities in Indonesia? These are some significant questions. By using interdisciplinary approaches to customary laws, religious history, anthropology, and sociology, we expect to have a better understanding of how the Balinese customary law can become part of the formal law in modern Indonesia. By understanding these issues, it will be possible to strengthen national regulations by adopting certain values of customary law in modern Indonesia.

Trends in Moral Understanding in Modern Society Research

Background: The progress of the current era greatly affects the Islamic community in Indonesia, especially in terms of morals. Nowadays, society is faced with an era that is all modern. Not only in terms of technology, education and the economy are affected, but human morals are also affected by modernization.
 
 Purpose: To know what is meant by morals. To find out how the moral phenomenon of society in modern times. To know how to provide a good understanding of morals for the community.
 
 Method: This study uses a qualitative approach with a descriptive model to explain the context of each variable.
 
 Result: A person is said to be moral if his behavior always reflects kindness without requiring thought. When the deed is firmly ingrained in a person then the morals will become a part of him. Usually, the morals formed through habituation it is not based on the pressure and coercion of others, but arise from within themselves, due to the result of the learning process that it has carried out.
 
 Conclusion: Providing a good moral understanding for society is by understanding how Islam teaches how we live our lives and understanding the truth about good and bad morals so that in addition to understanding, society can also practice how the concept of morals is.

The Relation of Religion and Culture in the Review of Indonesian Islamic Community Development

The article aims to find out the relationship between religion and culture according to religious and cultural texts that apply in the context of developing Indonesian Islamic society. The reserchers used descriptive qualitative research method and collect data from several related sources. The result show that the relationship between religion and culture has been going on for a long time in Indonesia, where this religion develops and is influenced by local culture and that culture is carried out by being escorted by religion to be in line with religious goals. Islam influences the development of Indonesian society by bringing their culture in line with the Shari'a so that they become shalah 'inda Allah and shalah 'inda nas. This is part of the peak of civilization for the Indonesian Muslim community. Religion recognizes and gives legality to culture that is in line with religious goals and does not oppose religious texts. However, what is still lacking is how the culture is created so that it is in harmony with religion
 Keywords: Religion and Culture, Relation Religcion and Culture, Islamic Community Development

Pendidikan Umat dan Potensi Gerakan Sosial Online di Era Pandemi COVID-19

Many issues are emerging during Covid-19 pandemic and one of them is mobility restriction. Some of society engagement research were still conducted in physical format with strict health protocols and some others were using hybrid methods of society engagement, combining offline and online activities. The purpose of this study is to provide an alternative way to deal with the pandemic. During pandemic, it is difficult to reach Indonesian society directly. This study conducted a series of full virtual interaction, in collaboration with the Leading Intellectual Network Community (JIB) supported mostly by Muhammadiyah young generation. The targeted audience of this society engagement were active members of JIB, its followers, and Islamic community in Indonesia at large. It focusses on actual discussion related to Covid-19 pandemic in the form of educative talk show to build public awareness. We invite credible speakers such as medical researchers, voluntary doctor on Covid-19, social scientists, and public policy advisor. This society engagement was based on Zoom platform that was broadcasted through JIB POST official website, YouTube, Facebook, and Instagram. These activities were evaluated and received feedback from WhatsApp Group JIB; expression of engagement of the audience based on subscribe, like, viewers, dan comments; and a report news on JIB POST official website. The activities presented a good result which are reaching the target of a thousand subscribers on the social media and hundreds of viewers with many positive responses from the members of JIB for every talk shows.

Ijtihad 'Izzuddin Bin Abdussalam about Bid'ah and Its Relevance to Local Wisdom in Indonesia

This paper aims to analyze the ijtihad of 'Izzuddin Bin Abdussalam regarding Bid'ah and its relevance to the practice of religious life of the Islamic community in Indonesia associated with local wisdom. This research is a qualitative descriptive study, the primary source is the book Qawa'idul Ahkam Fi Mashalihil-Anam, with a local wisdom concept approach. Secondary sources are other books related to the discussion of local wisdom. The religious practices of the Muslim community in Indonesia, such as the tradition of reading the surah Yasin, Tahlilan, the commemoration of the Prophet's Birthday, dzikir collectively, were analyzed with the classification of bid'ah according to 'Izzuddin bin Abdis salam. The findings of this study are that the religious practices of Indonesian Muslims such as yasinan, tahlilan and dzikir collectively can be included in the category of permissible bid'ah (mubahah). This means that it is a good tradition, which is allowed because it is a good culture of the Indonesian people or can be referred to as al-Urf al-Sahih. This opinion is in accordance with the local wisdom of the Indonesian people who generally follow the Shafi'iyah school, relevant to the notion of religious moderation which prioritizes religious moderation, tolerance, and moderate attitude (washaty).

MASYARAKAT ISLAM INDONESIA PADA ABAD MODERN DAN KONTEMPORER

The expression of the Indonesian Islamic Community is the response ofMuslims to the development of modernity, so that the big of the Islamic revival isdivided into three groups, namely Islamic revivalisme, Islamic reformisme and Islamicfundamentalisme. Revival Islam gave to several movement groups, including:patienting Islam, traditionalist Islam, orthodox Islam, Neo-revivalisme, andconservative Islam. While reformist Islam gave to several movements, such as:modernist Islam, liberal Islam, substantial Islam, and Neo-modernists. while,fundamentalist Islam gave to radical Islam, militant Islam and even terrorisme.Methodologically the understanding of Islam, the modern and contemporary Islamicthought movements, as stated by loualy sufi consists of two, namely groups that use andapply the classical Islamic system and groups that use the paradigm of modern Westernepistemology in total or with a process of integration between modern scholarship. Westwith the treasures of Islamic scholarship. Based on this, it is worth mentioning that thediversity of Indonesian Muslims as a national treasure must be knitted so that interreligiousharmony is created as a characteristic of the true character of the Indonesiannation.

CONTENT QUALITY, RELIGIOUS CONSCIOUSNESS, AND BRAND AWARENESS: THE EMPIRICAL EVIDENCE ON ISLAMIC SHARIA PRODUCT

Technological development pushes the significant role of content in marketing communication. This research aims to seek the effect of content quality on Islamic sharia products’ brand awareness. It is attractive as consumers of Islamic sharia products have more unique characteristics than consumers as usual. For instance, the consumers of Islamic sharia products restrict themselves from consuming a product that is not proper to their religious consciousness. Therefore, this work attempts to introduce the other antecedent variable of spiritual consciousness beyond content quality to reveal how brand awareness appears in Islamic sharia products. So, by employing the covariance-based structural equation model, this study examines the data from 1,429 members of the Islamic community in Indonesia. The result shows that content quality has no significant effect on brand awareness. Instead, the variable of religious consciousness has a positively considerable impact on predicting the level of brand awareness in Islamic sharia product consumption. Indeed, it is decent with the proposed hypothesis of this research. This result shed light on the kind of practice and theoretical implications, such as the empirical test of reconceptualization of the S-O-R model in consumer behavior, implementation of marketing strategy, and development marketing theory on Islamic sharia products. It also gives insight into the development of consumer behavior theory. Further research should extend and focus on consumer purchasing decisions.

The Relevance of Muhammad Abduh's Thought in Indonesian Tafsir: Analysis of Tafsir Al-Azhar

In this study, the author uses the descriptive-historical approach to explain the influence of Muhammad Abduh's thoughts and Tafsir Al-Manar's coming to Indonesia. Especially in the Tafsir Al-Azhar by Hamka, who was born in the 20th century. This interpretation emerged when Indonesia was experiencing a state of transition from colonialism to independence. At the same time, modern Islamic thought became strong in Indonesia. The modern approach of Tafsir al-Manar has inspired Hamka's model of interpretation in Tafsir Al-Azhar. Here the authors find similarities in terms of methodology, namely social-community (Adab ijtima'i). Apart from that, there are some similarities and differences between the Tafsir Al-Manar with Tafsir Al-Azhar. For example, the view of the verses of "Ahl Kitab, muhkam-mutasyabih, and Israiliyat." Then the implications for the understanding of the heterogeneous Indonesian Islamic community from various religions. Besides this, the interpretation had a significant influence on the development of modern interpretation in Indonesia. It is easy to read and understand the general public to academics in Indonesia, Malaysia, and other Southeast Asian countries.

Analysis of the Values of Islamic Education in the Pilgrimage Tradition of the Tomb of Inyiak Kiramaik Among Indonesian Islamic Communities

One of the cultures of the Islamic community in Indonesia is to make pilgrimages to places that are considered sacred or also known as traditions. This study aims to analyze the values ​​of Islamic education in the traditions of the community at Inyiak Kiramaik grave. This study uses a qualitative method with a phenomenological approach. Sources of data were taken through in-depth interviews with ten informants consisting of two religious’ leaders, and eight people from the community who always make pilgrimages. The research data was taken by means of individual interviews to strengthen the interview data, the authors also made observations and analyzed using the Milles and Hubberman technique. The results showed three values ​​of Islamic education towards the Inyiak Kiramaik tomb, namely i) increasing faith; ii) preserving the tradition of visiting the tombs; iii) strengthening friendly relations between pilgrims. The results of this study can be used as initial data for future researchers to examine this issue in different contexts and issues.

Problematika Penerapan Kontekstualisasi Hadis Tentang Ancaman Orang Yang Meninggalkan Shalat Jum’at Masa Pandemi Covid-19

This article discusses the problems faced in the effort to apply to the contextualization of Hadith about the ‘threat of people who leave the prayer of Friday’, especially in the pandemic Covid-19 in Indonesia. This is based on the fact that state institutions, Indonesian Islamic Community Organizations, and scholars agree on the understanding that the Friday prayers can be left behind during the Covid-19 period. However, the fact in the field shows still very many societies who force to carry out the prayer on Friday. From here, this article shows, at least, four problems seen in the community, ie (1) the emergence of counter-hadith postulate (2) fearing out of the textual understanding of the Hadith, (3) contextualization of the Hadith to the exact application context, and (4) presence of the appreciation of the public to the other religious religion. Therefore, this paper concludes that it is necessary to deliver and the thickement of the contextual understanding of religious values to the public, for the dollains, both based on love and understanding, can be adopted as the context that applies. Contextual understanding of the ‘threat of the threat to the person who leaves the Fray’s prayer’ must be accompanied by the contextual understanding of the religious alleged (Al-Qur’an and Hadith) associated with the sole understanding of the other

IDE PEMIKIRAN MODERNISME SYEIKH MOHAMMAD ABDUH DALAM PEMBENTUKAN MUHAMMADIYAH

Ontologically, Muhammadiyah is not only a foundation, but an idea of ??a modern Islamic movement and a respected Islamic community in Indonesia. Epistemologically, Muhammadiyah's modern Islamic thought is manifested in the field of education, by including the national curriculum. Then axiologically, Muhammadiyah not only educates Muslims, but also internalizes aspects of peace and progress for the entire Indonesian nation, so that a Muhammadiyah cadre is expected to become a form of peace itself. This article will describe in more depth Muhammadiyah as a modern educational institution. To analyze this, this paper uses Syeikh Muhammad Abduh's modern Islamic thinking and Muhammadiyah's unique values. The research was conducted using qualitative research methods through literature study. The research findings are about the relationship between Muhammad Abduh's ideas of Islamic modernism which influenced K.H. Ahmad Dahlan to form Muhammadiyah, and how these ideas will continue to be updated along with the times. This paper is expected to add to the wealth of insights about Muhammadiyah and can be a reference for further research for cadres of teachers and lecturers in the academic environment of Prof. Dr. HAMKA (UHAMKA).
 Keywords: Muhammadiyah; Indonesia; Pancasila; Uhamka; Abduh

The Typology of Authority in Islam (Analysis of the views of the Islamic community In Indonesia about Ulil Amri in the Determination of the Beginning of Hijri Months)

The Typology of Authority in Islam (Analysis of the views of the Islamic community In Indonesia about Ulil Amri in the Determination of the Beginning of Hijri Months)