Islamic Movement In Indonesia Research Articles

TRANSNATIONAL ISLAMIC MOVEMENTS IN INDONESIA

Transnational Islamic Movement is a new vocabulary in academic view. This movement tends to focus on ideological ideas that side with Muslims all over the world. The main factor in the emergence of the Islamic Movement in Indonesia is because Indonesia is a country with the most adherents of Islam in the world. This study reviews the Transnational Islamic Movement in Indonesia. It aims to find out the history of the Transnational Islamic Movement and whatever groups exist in Indonesia. The type of this research is historical research. In this research, the authors review the premises and practice of the historical method to understand how it came to be. The result is the discovery of Islamic groups such as (1) Wahhabism, (2) Ikhwanul Muslimin, (3) Hizbut Tahrir, (4) Jihadi, (5) Da'wah Salafi and Sururi, (6) Tablighi Jamaat, and (7) Syiah.

Weaving Modernity in Salafism

This study examines the parallels between Muhammadiyah, the oldest and largest modernist Islamic movement in Indonesia, and Jama’atu Izalatil Bid’a Wa Ikamatus Sunnah, also known as Izala, the most significant Islamic reformist movement in West Africa, which originated in northern Nigeria. Concurrently, these groups share a common focus on socio-religious reform and a commitment to puritan Islam. It is undeniable that various Islamic movements/groups have existed and continue to exist outside the Arab world, but relatively few studies have focused on Islamic groups operating in West Africa or Southeast Asia, for example. This study highlights the importance of examining Islamic movements in regions beyond the Arab world, particularly in West Africa and Southeast Asia. The large Muslim populations in Indonesia and Nigeria offer a rich context for exploring the dynamics of Islamic movements. The research reveals, despite the groups’ Salafi-inspired ideologies, they mediate socio-religious reform, indicating the modernising rather than conservative aspects of Indonesian and Nigerian Islam. Within their respective contexts, these groups represent forms of reconstructed alternative modernity, or distinctly Islamic interpretations of modernity, which they define through executing their reform activities within Islamic frameworks. They navigate the complexities of modernity by balancing adherence to traditional values with adaptation to contemporary developments. Notably, the study is driven by a belief that comparative studies across different Salafi-inspired groups in distinct contexts could provide broader understanding of the evolving relationship between Salafism and modernity.

Nurcholish Madjid's Neo-Modernism in Substantive Islamic Movements in Indonesia

At this time, there is a stagnation of thought among Muslims regarding whether the concept of an Islamic state is still being debated or not. Islamic socio-political movements are divided into two streams, namely Substantive Islam and Symbolic Islam. Nurcholish Madjid firmly rejects the politicization of Islam in the interests of political groups that are members of Islamic parties. With the motto: "Islam Yes, Islamic Party No!". According to Nurcholish Madjid, Islamic political power is not always related to Islamic parties. He tries to convey a more substantial view of Islam, not just symbolism. Seeing the current situation, the criticism conveyed by Nurcholish Madjid is still very relevant. This research was conducted to explore the relevance of Nurcholish Madjid's thoughts on state politics in Indonesia by considering the current situation. Based on the results of this research, it was revealed that Nurcholish Madjid chose Islam which is more substantial than just symbolism. This has its roots in the universal values of Islam, not just the symbol of the "Islamic party" itself. If we look at the current situation, the criticism raised by Nurcholish Madjid is still relevant because, at this time, the politicization of religion is generally used to attack political opponents or increase party electability. Instead of using Islam as a moral guide for politics, political elites tend to use Muslims for individual interests.

The Influence Of The Modern Islamic Education Movement On The Development Of Islamic Thought In Indonesian The Perspective Of The Quran (Study Of Al-Qur'an Letter Ar-Ra'd Verse 11)

This discussion will talk about the organic link between the modern Islamic movement in Indonesia and the development of Islamic thought as we are witnessing it today in Indonesia. So to sequence our analysis, we will talk about modern Indonesian Islamic movements from a historical perspective, contemporary Islamic thought: a creative struggle to create a new Islamic tradition in Indonesia, at the end we include an analysis of challenges and challenges. the opportunity to create a new tradition is the study of the Qur'an letter Ar-Ra'd verse 11, in the form of literature relevant to the research topic. The author reads various books, journal articles, and publications related to the Modern Islamic Education Movement in Indonesia on the Development of Islamic Thought in Indonesia Today in the Perspective of the Qur'an. Talking about Islamic Movement Studies is an interesting thing and often invites a lot of debate. It does not only concern theoretical issues but also concerns the applicable realm in the social life of religion. The problem of studying Islamic movements, especially Islam, is experiencing dynamics and challenges according to the development of science. Keywords: Modern Islamic Movements, Historical Perspectives and Contemporary Thought

Memahami Gerakan Islam Transnasional (Studi Kasus di Indonesia, Brunei, dan Thailand)

This article aims to understand the transnational Islamic movement with a focus on three countries: Indonesia, Brunei, and Thailand. Transnational Islamic movement refers to the flow and influence of Islam that transcends national borders and has significant impacts on the social, political, and religious developments in the involved countries. This case study will discuss the key characteristics of the transnational Islamic movement in Indonesia, Brunei, and Thailand, as well as the factors influencing its development. Additionally, the article will also analyze how this movement plays a role in shaping the Muslim identity in these three countries. The research methods employed in this article are descriptive and comparative analysis. Data is obtained through literature studies and document reviews. The research findings indicate that the transnational Islamic movement in Indonesia, Brunei, and Thailand exhibits different characteristics depending on the respective countries' histories, cultures, and political situations. Factors such as migration, social media, financial support, and political issues play crucial roles in the development of this movement. In conclusion, the transnational Islamic movement has significant impacts within the contexts of Indonesia, Brunei, and Thailand.

Muhammadiyah and Nahdlatul Ulama Contribution to The Islamic Economics Development in Indonesia

Muhammadiyah and Nahdlatul Ulama are the two pillars of the Islamic movement in Indonesia. Therefore, the discussion about Islam in Indonesia is only valid with both. Muhammadiyah represents the modernist Islamic movement. Meanwhile, Nahdlatul Ulama represents the traditionalist Islamic movement. The role of both in da'wah activities of Islam in the religious, educational, and social fields is authentic and felt by society. In the context of Islamic economics, both contribute to development in Indonesia. There is their second attempt to develop Islamic economics since the beginning founding. This is a qualitative study that uses the approach of history. The results show that Muhammadiyah and Nahdlatul Ulama have contributed to the Sharia economic development since before the independence, both in Islamic economic thought and practices. With the spirit of Al-Ma'un, the founder of Muhammadiyah, KHA Dahlan, has inspired Muhammadiyah members to activity economy Islamic philanthropy and remains preserved until the day. At the same time, KH Hasyim Asy'ari, as the founding father of Nahdlatul Ulama, initiated Nahdlatut Tujjar as an embryo for the birth of Nahdlatul Ulama. Both have contributed to developing a good Sharia economy internally and externally.

Contemporary Narratives of Leftist Islam Movements in Indonesia and Turkey: A Comparative Analysis

This research analyses the contemporary narratives of leftist Islam movements being developed as a counter-narrative to dominant Islamic discourse in Indonesia and Turkey. These leftist Islam movements were introduced under different circumstances in the two countries. In Indonesia, leftist Islam was initially promoted by Islamic scholars who were interacting with Marxist references. This was shown in the cases of Haji Misbach, who was one of Indonesia’s – and the world’s – first leftist Muslim figures. In the case of Turkey, some leftist Islamic movements were inspired by the modern Turkish Marxist movement, which emerged in the middle of the twentieth century and was eventually combined with Islamic elements. This research argues that as both Indonesian and Turkish governments are consolidating their modes of authoritarian neoliberal governance, combined with increasing religiosity, the narratives of leftist Islam are re-emerging as a way to provide socio-political criticisms and to formulate alternative ideas on the role of Islam in improving the livelihood of Muslims in Indonesia and Turkey. This research engages with several cases of leftist Islamic movements in Indonesia and Turkey. In Indonesia, this research takes the examples of FNKSDA (Nahdliyyin Front for Natural Resource Sovereignty) and its media outlet Islam Bergerak (Islam on the Move) which have had an important role in organising leftist Islamic movement in Indonesia during the 2010s. In the case of Turkey, we examine the role of Antikapitalist Müslümanlar (Anti-Capitalist Muslims), also known as Kapitalizmle Mücadele Derneği (Association for Fight against Capitalism). This research identifies the socio-political origins, main ideas, goals, and strategies of the contemporary leftist Islam movements in Indonesia and Turkey.

The Role of Government Political Approaches in the Growth and Decline of Hardline Islamic Movements in Indonesia

One of the most arduous challenges in the development of Indonesian democracy has been the political contestation between the hardline Islamists vs. secular nationalists. This paper describes how the Indonesian governments dealt with this conflict due to the growing Islamic conservatism and the midst of democratization. For this purpose, this paper examines the controversial government policies during the administration of Soekarno, Soeharto, Soesilo Bambang Yudhoyono (SBY), and Joko Widodo, who governed Indonesia for at least two terms. The analysis of the data collected from various media and research publications describes and compares the political approaches of these presidents in dealing with hardline Islamic movements. Soekarno had to end his primary reliance on democratic debates that resulted in no agreement by issuing an authoritarian decree allowing him to ban the most powerful Islamist party – Masyumi. Soeharto, who implemented iron-fist policies against the Islamists, created stability for badly needed development, but to maintain his power, he had to meet some of the Islamic demands. Due to the reform era, SBY attempted to be more democratic toward the hardline Islamic appeals, leading to his indecisiveness that enhanced the growth of Islamic hardliners. Jokowi uses legal and discursive strategies to uphold secular nationalism. Still, to deal with Islamic radicalism, he used semi-authoritarian approaches such as banning hardline Islamic organizations. This paper concludes that the Indonesian liberal democratic political approaches could enhance Islamic politics and the growth of hardline Islamism. In contrast, authoritarian or semi-authoritarian approaches to secular nationalism created more stability for the growth of moderate Islam in Indonesia.

THE MODERATE PATH OF ISLAMIC LEGAL THOUGHT: THE CASE OF MUHAMMADIYAH IN INDONESIA

The religious moderation is a newly introduced discourse in Indonesian Islam context. This movement is aimed at moderating extreme practices of Islam and religion in general. Muhammadiyah, one major Islamic movement in Indonesia is known for its moderate and modern inclination. However, as Muhammadiyah is also known as the movement of Islamic reformation which to some extent is often connected to purification, some identifications of Muhammadiyah as a non-moderate movement prevails. This article shows that Muhammadiyah is a modern and moderate Islamic organization. In order to proof this claim, this paper analyses one document produced by Majelis Tarjih Muhammadiyah, a council within the organization of Muhammadiyah responsible for responding novel issues within the realm of Islamic law in particular, and Islamic thought in general. The document called Risalah Akhlak Filosofis or Treatise on Philosophical Ethics which was issued in 2020 as the result of the council congress. Using the moderation theoretical framework, analysis of the treatise proofs that Muhammadiyah is a moderate Islamic religious movement, in two contexts, theoretical and practical. Moreover, in Muhammadiyah context, moderation is comprehended in two meanings, namely moderation in the meaning of balance and anti or avoiding extremism. In this sense, moderation can be seen through the explanation in the treatise which emphasizes the importance of placing roles in various contexts. Furthermore, moderation in Muhammadiyah’s thought can also be seen in its unwillingness to take advantage of other people’s thoughts. In this case, Muhammadiyah shows its tendency of moderation through dialogue of thought between civilizations.

Pengkaderan dan Dakwah Sebagai Basis Gerakan (Studi Kasus Ormas Hidayatullah)

The term "Islamic Movement" in the last decade has been confused, because some groups often associate it with radical movements, terrorism, to justify all means to achieve their political goals. This kind of meaning seems to send a negative message to the Islamic movement in Indonesia that has long struggled to build the nation. The term "movement" attached to each Islamic organization actually refers to two important concepts; renewal and reform. This research wants to reveal what kind of role Ormas Hidayatullah fights to build the nation. Starting from the history of its establishment, the concept of wiring and da'wah applied to the profile of its founder. The method used is library study, where the author collects, reads and learns various references relevant to the theme carried out in this journal article. The results showed that Hidayatullah's organization is a religious social organization that makes the empowerment and da'wah as the basis of his movement. The basis of hidayatullah's orams footing as orams da'wah as well as a paradigm da'wah for its cadres, namely, the Qur'an and Sunnah of the Prophet SAW. Currently, Ormas Hidyatullah has branches in various cities in Indonesia, even abroad.

Anatomi dan Aktualisasi Islam Moderat di Tengah Gelombang Gerakan Islam Kontemporer di Indonesia

The article aims to emphasize conceptually and operationally that moderate Muslims are those who reject extreme religious models and declare violence and terrorism as views and behaviours that are not justified by religion. In addition, moderate Muslim groups reject the idea of a single truth from groups or individuals who monopolize the definition of Islam and prefer to seek common ground with other faith groups rather than the spirit of difference. Amid a wave of contemporary Islamic movements in Indonesia, both political and puritanical, Islamic moderatism in Indonesia anatomically displays its actualization in various segments of life. According to this study's findings, Islam wasathiyah shows a willing, tolerant and open religious attitude and respects various views on religious, social, political and state systems aspects.

Meta-Analysis the Root of Terrorism from the Perspektif Islamic Movement in Indonesia

This paper aims to map the root of terrorism in Indonesia from the Islamic movement perspective. The authors want to know how the root of terrorism has strengthened in Indonesia. A qualitative method approach was taken through a literature study regarding the delivery of research map information while the data was exported in the RIS Export file format. Then, the authors exported the data and processed it using VOSviewer to find out a bibliometric map of research development based on significant themes of Indonesian terrorism cases. Nvivo 12 plus provided exploration and description of terrorism in Indonesia to get an efficient explanation of the data. The findings are, the first to map the issue of terrorism in Indonesia. First, there was a correlation between terrorism, radicalism, and Islam. Different views of religious teachings eventually led to the terrorism movement. Several radical Islamic organizations in Indonesia have portrayed Islam as a terrorist religion. Second, the factors causing the strengthening of terrorism in Indonesia were due to injustice, oppression, and discrimination leading to terrorism and radicalism using the concept of jihad. This research suggests that the government can handle terrorism cases in Indonesia and neutralize ideas that are considered radical with a de-radicalization approach. (Tulisan ini bertujuan memetakan akar terorisme di Indonesia dari aspek gerakan Islam. Penulis ingin mengetahui bagaimana akar terorisme menguat di Indonesia. Pendekatan metode kualitatif ditempuh melalui studi pustaka sedangkan untuk penyampaian informasi peta penelitian, data diekspor dalam format file Ekspor RIS. Kemudian, penulis mengekspor data dalam format (RIS), mengolahnya menggunakan VOS viewer untuk mengetahui peta bibliometrik pengembangan penelitian berdasarkan tema signifikan kasus terorisme di Indonesia dan menggunakan Nvivo 12 plus untuk memberikan eksplorasi dan deskripsi terorisme di Indonesia demi mendapatkan penjelasan yang efisien dari data. Temuan penelitian ini adalah; Pertama, pada tahap pemetaan isu terorisme di Indonesia, terdapat korelasi antara terorisme, radikalisme, dan Islam. Perbedaan pandangan terhadap ajaran agama pada akhirnya memunculkan gerakan terorisme. Beberapa organisasi Islam radikal di Indonesia telah mencitrakan Islam sebagai agama teroris. Kedua, diketahui faktor penyebab menguatnya terorisme di Indonesia adalah rasa ketidakadilan, penindasan dan diskriminasi yang berujung pada gerakan terorisme dan radikalisme dengan mengusung konsep jihad. Saran dari penelitian ini adalah agar pemerintah dapat menangani kasus terorisme di Indonesia dan menetralisir ide-ide yang dianggap radikal dengan pendekatan deradikalisasi.

The Indonesian Government's Political Control of the Islamic Ideology Movement in a Country with a Majority of Muslims

Geneological perspective differences on the Jakarta Charter had become the main cause for some Islamic groups to have an endless struggle in embodying Islamism and Islamic ideology formalism as the basis of their philosophy and ideology. Compromise and radicalism are part of the movement of these groups. This study aims to examine the supporters’ movement of the understanding of Islamism and Islamic Idiology formalism in order to get involve in Indonesian political system. The phenomenological constructivism approach is used in understanding the views of New Order Regime and Reforms Regime in dealing with Islamism and Islamic idiology formalism which are taken from interview and document analysis. The results of the study show that the radical issues are far more than the normal level of the Indonesian Islam movement. The concerns of certain groups which are oriented towards the Islamic movement in Indonesia are more co-opted in an anti-Islamic global network sponsored by the United States. The status of the New Order Regime and the Reform Regime do not differ significantly in addressing various state issues related to the issues of the Islamic movement. For these two regimes, Islamism is still seen as a movement that must be tightly controlled, radical issues and terrorism are the most effective political instruments for controlling Islamic nationalism groups whose views differ from secular nationalist groups with regard to national philosophy and identity.

KAJIAN MUSAWARAH : CONTEMPORARY DA’WAH, PIOUS IDENTITY AND VIRTUAL UMMAH

This article analyzes the emergence of contemporary Islamic movement in Indonesia, especially in Kajian Musawarah community that massively do da’wah from hijrah celebrity group. Da’wah movement will be blossom through technology movement. This article examines how popularity as part to drive contemporary da’wah. This study important to see how celebrities position themselves as a new religion authority that evoke the spirit of contemporary da’wah, both online and offline. Besides, this article 5also to see how hijrah celebrity popularity appears as piety identity. This study also examines how new media unite all Muslim through imagined community. This article was made through observation on Instagram and youtube Kajian Musawarah and also supported with literature studies. The result of this study shows that hijrah celebrity popularity supports appearing da’wah movement in a celebrity group. Besides, Kajian Muswarah encourages the formation of virtual umma and imagined communities through new media.

LIBERAL ISLAM AND ITS INFLUENCES ON THE DEVELOPMENT OF QURANIC EXEGESIS IN INDONESIA AND MALAYSIA

Liberal Islamic movements in Indonesia and Malaysia are still active in voicing their thoughts although they have been strongly rejected by some local religious authorities. Even though it is no longer as massive as it used to be, its influence in the development of interpretations of the Qur'an is still very pronounced today. This study examines the influence of Liberal Islamic thought on the development of Quranic exegesis in Indonesia and Malaysia and focuses on Jaringan Islam Liberal (JIL) and Sisters in Islam (SIS), which are the most influential Liberal Islamic movements in Southeast Asia, especially in Indonesia and Malaysia. The data were collected from literature references with textual analysis as the main method. The results of this study indicate that the influence of JIL in the development of Quranic exegesis in Indonesia: first, the influence on the authority of interpretation by urging the Al-Quran. Second, the influence on the methodology of interpretation. Although JIL was not the initiator, JIL has a significant influence in bringing the flow of contextual methodology, maqāṣid approaches, hermeneutics, and other contemporary methods to Indonesia. Third, the influence on the popularization of new interpretive issues, such as human rights and gender. Meanwhile, SIS does not have a significant influence on the interpretation of the Quran in Malaysia like JIL, because: first, the hermeneutic approach used by SIS in the interpretation of the Quran is Amina Wadud's hermeneutics, so she is more famous than SIS itself. Second, the liberal Islamic movement in Malaysia is strongly opposed by the Malaysian kingdom.Keywords: JIL, SIS, Quranic exegesis, Contextual, Hermeneutic

Peta Gerakan Islam Radikal Kontemporer Di Indonesia

In the last two decades, the radical Islamic movement in Indonesia has flourished. Starting from solidarity with the slumped Islamic world, returning to the teachings of the Koran and hadith, rejection of Western domination of a Muslim state, to inflating the spirit of jihad, and efforts to realize an "Islamic" system through the Islamic State and the Khilafah. This action has parallel with global movements, both in the form of ideology and interconnected international networks. This article attempts to map the network for the growth of the extremist movement in Indonesia and the nature of its movement.

DINAMIKA ISLAM POLITIK DAN ISLAM KULTURAL DI INDONESIA

This article discusses how the history of politics in Indonesia. The Islamic movement in Indonesia is so dynamic. This dynamic can be seen from the emerging Islamic movements, which can be grouped into two, namely the political Islam movement and cultural Islam. One of the dynamics that is still strongly discussed today is related to state ideology. Political Islam considers it necessary, while cultural Islam considers it unnecessary. Islam is most importantly embodied in the culture of society, not formalist. In conclusion, Islam does need to be embodied in cultural and political ways, but it does not need to be formalist. The two of them must complement each other. And The bigger the Islamic political movement at the ideological level causes the power of Muslims to weaken and experience stagnation. Therefore, in the Muslim struggle movement, another concept that moves culturally as an alternative is presented so that Muslims no longer experience delays in development.

The Voice of the Ulema and Dilemma of the Indonesian Ulema Council’s Fatwa among Low Literate Society

Some Islamic movements in Indonesia make the fatwas issued by the MUI as a reference for their actions. They recently found their momentum after the defence movements called 411 and 212. The proponents of the movements called themselves as Gerakan Nasional Pengawal Fatwa Majelis Ulama Indonesia (GNPF-MUI/The National Movement of Guardian of Fatwa of the Indonesian Ulema Council). Employing a qualitative approach coupled with historical-causal paradigm this article examines the main question: Do the proponents of these movements substantially understand the fatwas they defend? The results of the research show that the fatwas have a dilemmatic position. On the one hand, there have been movements which insist on making the fatwas as “sacred opinion” that must be protected and guarded. On the other hand, people do not substantially comprehend the fatwas they defend. This problem has been caused, among others, by the cultural basis of the Indonesian society which put more preference on orality than literality or, explicitly, written tradition.

Dominasi Internet di Ruang Publik: Studi Terhadap Penyebaran Wacana Gerakan Bela Islam 212 di Indonesia

The emergence of the term new media is very closely related to the presence of the internet in human life. Even though in its development, new media is not only limited to the Internet, but the Internet is a tool or media that is used in the era of new media, such as in the events of Bela Islam 212 in Indonesia. The Islamic defense action is known as the Gerakan 212 in coverage in many secular mainstream media and community media among diverse Muslims. The Gerakan Bela Islam 212 was later appreciated as a peaceful act. That is because the action was demonstrated through such a large mass mobilization. This study aims to analyze and study how the dominance of the Internet in public spaces over the spread of discourse on the 212 Islamic movements in Indonesia. The results of this study found that the Internet and social media are new media, with its users able to easily participate, share, and create new spaces in distributing news and discourse on Gerakan Bela Islam 212. Stable Internet penetration and also the use of media networks online is a form of social control tool in a democratic system. Social media is considered capable of mobilizing the masses of the Gerakan Bela Islam 212 in Indonesia to be actively involved and present at the Jakarta Monas. This proves that the Internet dominates public spaces related to the issue of reporting and discourse of Islamic action by the use of social media networks.

Menguji Resistansi Doktrin Khilafah Hizbut Tahrir Indonesia (HTI); Sebuah Kajian Analitis dan Historiografis

<p class="06IsiAbstrak"><span lang="IN">Hizbut Tahrir Indonesia (HTI) is one of the most active Islamic movements in Indonesia's contemporary history that seeks to implement Islam in a serious way. For political ideology and political thought, this party has no fundamental difference with central Hizbut Tahrir, and puts the idea of realizing the global caliphate at the center of its thinking. Is the global caliphate suitable idea for contemporary heterogeneous Indonesian society? Is historical, rational, hadith, and Quranic arguments obligate us to found global c</span><span>a</span><span lang="IN">liphate</span><span>’s system </span><span lang="IN">such as HTI’s thinkers and activists have claimed? These are two fundamental issues that the present treatise seeks to answer. The treatise has demonstrated, with a descriptive, analytical, and critical method, that the global caliphate’s thought of Hizbut Tahrir Indonesia is in conflict with Islamic doctrines and historical defendable data.</span></p>