Islamic Social Movements Research Articles

From Islamism To Radicalism; Shifting Of Religious Understanding Movement Post-Reformation In Indonesia

The history of Islam in Indonesia is often referred to as peaceful, friendly, and tolerant Islam. However, after the reformation in Indonesia, the Muslim community in this country experienced a shift in religious understanding that was quite serious to understand. Therefore, the important purpose of this article is to map the movement of religious understanding in Indonesia. This article is the result of library research, with a qualitative and philosophical approach. Data was obtained through reading various books, journals, and others related to the shift in religious understanding of Muslims in Indonesia. The data analysis technique in this study uses a three-step analysis procedure, namely: Data Reduction, Data Presentation, and Conclusion Drawing. The results of the study indicate that there has been a shift in the religious movement of Muslims in Indonesia towards Islamism, which is characterized by a strong desire to establish an Islamic caliphate or Islamic dawlah; enforcement of Islamic law; and jihad by fighting against infidels. This issue was then driven by the Islamic social movement both in society and in the world of education

Dynamics of Civil Islam in Identity Politics of Indonesia and Malaysia

This study explores the role of Civil Islam within the context of identity politics in Indonesia and Malaysia, focusing on its impact on the democratization process and public policy formulation in both countries. Utilizing a qualitative approach, the research gathers data from primary and secondary sources to analyze how Civil Islam, through its interactions with the state and society, influences and is shaped by local political dynamics. The findings indicate that Civil Islam in Indonesia and Malaysia plays a crucial role in strengthening democracy through active participation in identity politics, directly responding to socio-political challenges emerging in the post-reform era. In Indonesia, the movement contributes to the consolidation of Pancasila as the foundational national ideology, while in Malaysia, it strives to harmonize ethnic and religious differences within a constitutional democracy framework. This study enriches our understanding of Islamic social movements not only as responses to social injustices but also as significant actors in the formulation and implementation of inclusive national ideologies. The findings have important implications for policymakers and social activists in designing strategies that promote social integration and political stability in culturally diverse regions.

Abu Hamid al-Ghazali in Our Times: How al-Ghazali is Interpreted and Transmitted in the Contemporary Turkish Context

Whether Abu Hamid al-Ghazali contributed to the decline of rationalist and scientific tradition in the Muslim world is a grand debate in Islamic studies. However, the literature on this question ventures only to construct a historical debate. Though al-Ghazali died in 1111, his opinions still influence Muslims today. So this research, rather than contribute to that historical debate, studies how al-Ghazali is interpreted in contemporary Turkey, and what this inter­pretation reveals about approaches to natural law, knowledge and philosophy (essentially, the study of conceptual lucidity and the valid procedures of reaso­ning). These three disciplines are chosen because al-Ghazali is accused of contributing to the decline of the scientific tradition in the Islamic world beca­use of his criticism of philosophy, his occasionalist view of causality, and his incorporation of inner knowledge into Sunnism. The research aims to answer ques­tions like: ‘Are al-Ghazali’s works referenced today to justify a hostile stance on philosophy?’ To achieve this goal, the research studies how al-Ghazali is interpreted by two Islamic social movements in Turkey: Işıkçılar and Erenköy. Studying these cases, the paper concludes that how al-Ghazali is interpreted and transmitted in Turkey contributes to (i) a highly sceptical stance on natural law, (ii) a deep suspicion of rational knowledge and the consequent belief in inner knowledge, and (iii) a highly critical stance on philosophy.

Revitalisasi Civil Society Melalui Teologi Sosial Pasca Dua Dasawarsa Reformasi

This article discusses the importance of developing social theology to revitalize civil society. After two decades of reform, many people have stated that Indonesia's civil society was slowly fading. It was worried that it would reduce the power of democracy previously fought by all elements of society. The access opened to political articulation for political Islam groups is alleged to be the main reason. Islamic political parties or Islamic mass-based political parties are more attractive to Islamic activists. The articulation of Islam is finally understood only as a search for power accommodated in a subordinating manner. We must respect the participation of Nahdlatul 'Ulama and Muhammadiyah in taking part as a civil society power, especially during the New Order era, in which the articulation of Islam socially and culturally seems very strong. This is the bibliographical research with the method of meta-analysis or meta-synthesis. This meta-synthesis explains several syntheses that originate from the convergence of various qualitative reports that produce new interpretations. This research results in the importance of developing and spreading social theology in Muslim society. Social theology is understood as a belief that is in favor of humanity. This theology places the defense of society as the main thing. In this way, it is essential to develop social theology so that civil society always grows and develops alongside Indonesian democracy. The novelty of this research is the theological synthesis in developing Islamic social movements in making civil society.

Gusdurian Islamic Social Movement: Political Discourse, Resource Mobilization, and Framing

Gusdurian network of Islamic social movements covers political discourse, resource mobilization, and movement framing. This movement started from critical-transformative of Islamic thinking to encourage social change in post-reform Indonesia. With the social dynamics after 1998 reform, the social movement of Gusdurian strive to find new breakthroughs to strengthen democratization, pluralism, and religious freedom in Indonesia. The Gusdurian social movement in encouraging religious social change takes advantage of political dynamics, optimizes resources, and frames them in various forms. The findings in this study show that the Gusdurian as a medium for Islamic social movements is a unique phenomenon containing young activists who continue and fight for what Gus Dur has fought for as a religious and national figure.

Muslim Social Movements in Cirebon and the Emergence of National Resistance Movements Against the Dutch Colonial Government in the Early 20th Century Indonesia

The early twentieth century saw the emergence of Muslim social movements as a new model of resistance against the Dutch colonial rule in Indonesia. This model of the resistance movement was a response to various changes in politics, social and religious culture in the early decades of the 20th century due to dynamics within the Muslim community as well as the new policy of the colonial government. This article studies the emergence of Muslim social movements in Cirebon, West Java, and its impacts on the development of the Muslims’ resistance movement against the Dutch colonial rule in Indonesia. There have not been many studies of Cirebon's role in Islamic social movements in the early 20th century. Therefore, this article, using a historical method, attempts to contribute to this literature by examining social movements carried out by Muslims in Cirebon and their impacts on the emergence of resistance against Dutch colonial rule in Indonesia. The findings show that Cirebon, which was one of the main centres of early Islamic civilization in the Indonesian archipelago, played a prominent role in the emergence of Muslim social movements in early 20th century Indonesia. Various Muslim social organizations emerged in the area such as Sarekat Islam, Persarekatan Ulama, Nahdhatul Ulama, and Muhammadiyah. Although these social-religious organisations had differences or were in tension on various issues, their emergence succeeded in convincing the native people of the importance of a new strategy in their resistance against the long and hegemonic rule of the Dutch colonial government which had ruled the Cirebon region since the late 17th century.

Liberalism Philosophy Influence in Islamic Social Movements in Malaysia

This article focuses on the early development of evolution and the development of liberalism specifically in Malaysia since it was brought by the western colonists to form a social movement in Malaysia. The objective of this article is to see how liberalism progresses in influencing a liberal Islamic movement in Malaysia. The philosophy of liberalism in Malaysia is not a new issue, but a philosophy that has long existed among the Malaysian Muslim community. This article uses the method of historical analysis to look at the development of the philosophy of liberalism to highlight the impact of the evolution of liberalism in Malaysia. This writing found that the philosophy of liberalism has been seen as having an evolution among the community in Malaysia since it was first brought by the colonialists to form a social movement in Malaysia which is referred to as the liberal Islamic movement. In fact, supporters of liberalism are increasingly highlighting the philosophy of liberalism, especially through the liberal Islamic movement and in the name of human rights. Although the philosophy of liberalism has existed in the middle of society in areas of life such as economics, politics, culture, law and administration in Malaysia. This article found that the development and dissemination of the philosophy of liberalism can lead to threats in the society if there are no social control of various new ideology in Malaysia.

SOCIAL PROTEST MOVEMENT ISLAMIC LAW PERSPECTIVE (Critical Study of the Protest Phenomenon in Indonesia)

This study formulates three problems which include: (1) The principles of the social protest movement from the perspective of Islamic law; (2) Methods and techniques for conducting demonstrations from the perspective of Islamic law; (3) The social impact of demonstrations in Indonesia from the perspective of Islamic law. This study uses a qualitative method (descriptive-analytic). Based on the data source is library research (library research). The approach used is the sociological approach of Islamic law and the siyasah fiqh approach. In the perspective of scientific studies, these two approaches are used to understand the phenomenon of demonstrations in Indonesia based on legal arguments contained in the Qur'an and Hadith, the opinions of fuqaha' and opinions that develop (ijitahad) at a time in life. Muslims. Meanwhile, from a methodological perspective, these two approaches are used to provide an interpretation of the methodology of Islamic law on the concept and practice of demonstrations based on social movement theory and Islamic political theory. The results of this study found that: The principles of the Islamic social protest movement are built on the doctrine of rights and obligations between the people and the rulers in an Islamic state which include: the principle of hisbah; The principle of freedom of expression; The principle of deliberation; and constitutional principles. Based on the method of carrying out the demonstration, there are 2 methods, namely the exclusive method and the inclusive method. Based on the technique of holding demonstrations, there are 3 levels, namely: (1) demonstrations with the ability and strength of the masses; (2) demonstration with verbal ability and strength; (3) protest with the ability of the heart. Through the istislahi approach, that Islamic law strongly condemns all demonstration activities that cause harm to religion, soul, mind, descendants and property. On the other hand, he strongly supports all demonstration activities that uphold the five maintenances (Maqasid al-khamsah). That demonstrations are not at all motivated by passion or personal tendencies, let alone to cause damage to the earth. It is an obligation not just an appeal for those who can afford it. The law is fardu kifayah. Turning away from that obligation is the same as carrying oneself That demonstrations are not at all motivated by passion or personal tendencies, let alone to cause damage to the earth. It is an obligation not just an appeal for those who can afford it. The law is fardu kifayah. Turning away from that obligation is the same as carrying oneself That demonstrations are not at all motivated by passion or personal tendencies, let alone to cause damage to the earth. It is an obligation not just an appeal for those who can afford it. The law is fardu kifayah. Turning away from that obligation is the same as carrying oneself.

Reluctant Militants: Colonialism, Territory, and Sanusi Resistance on the Ottoman‐Saharan Frontier

AbstractLibya's enigmatic Sanusi brotherhood has been the subject of perennial debate since its emergence in Ottoman Cyrenaica in the mid nineteenth century, becoming a screen upon which apologists and detractors could project their own political anxieties and desires. For European critics, the brotherhood embodied the irrationality and fanaticism of the Islamic East. Its networks in North and Central Africa constituted an obstacle to their expansionist designs, while Sanusi prestige throughout the Muslim world rendered the brotherhood a threat to the entire colonial order of things. Nationalist historiography has generally endorsed this view, albeit with a positive valence, characterizing the Sanusiyya as an anticolonial social movement. Meanwhile, modern critical scholarship has tried to impose order on the chaos of the turn‐of‐the‐century Sahara by assigning to the fraternity the role of a “proto‐state.” This article proposes a new framework for understanding the history and sociology of the Sanusi. Drawing on theorists of subaltern resistance such as James Scott and Michael Adas—alongside Ottoman, British, French, and Italian primary sources—I demonstrate that the brotherhood began its life as an inward‐looking Islamic social justice movement with little evident interest in state building or the geopolitical controversies of the moment. I coin the term “reluctant militants” to describe its mercurial trajectory from frontier evangelism to armed struggle in response to French and Italian colonial encirclement. This process culminated in the Long War of 1911–1931, during which the Sanusiyya played a critical part in the struggles over post‐Ottoman reconstruction, from the Maghreb to Anatolia.

Review: Lifeworlds of Islam: The Pragmatics of a Religion, by Mohammed A. Bamyeh

Review: <i>Lifeworlds of Islam: The Pragmatics of a Religion</i>, by Mohammed A. Bamyeh

Implikasi Ideologi Pancasila pada Gerakan Sosial Islam dalam Prinsip Demokrasi Konstitusional

Pancasila implementation should not be used as a substantive source in aspects of law and legislation in Indonesia. Pancasila as the highest source of law in Indonesia is actualized in every behavior and action both individually and collectively. Social movements are a characteristic and manifestation of democratic principles as a reflection and reaction to social dynamics in society. The research method used is in the form of qualitative research which tries to explore a meaning arising from social dynamics. The influence of the Pancasila ideology on every social movement, especially the Islamic social movement, is based on the view of life together within the framework of the Indonesian nation and the concept of a rule of law. The consequence of the principle of constitutional democracy in implementing the Pancasila values ​​framework is not a threat to democracy, because the values ​​of Pancasila also provide respect for the rights of the people which are in line with the principles of constitutional democracy.&#x0D; Keywords: Implication; Ideology; Pancasila; Social movement; Constitutional.

Islam and Local Wisdom: Integration of the Arab Community in Indramayu, Indonesia

This article discusses the Arab community's efforts to integrate with local wisdom in Dermayu Village, Sindang, Indramayu. These values were then turned into principles, which have remained in place to this day. Leadership, ideological cultivation, and mobility are all considered in the research. The theory of Islamic social movements is used in this study to identify patterns of movement actors framing Islamic values and collaborating with local wisdom values. The findings revealed that Arab community actors were successful in fusing Islamic values with local wisdom by instilling the values of tolerance, cooperation, and accommodation. Two of the strategies used are da'wah and education. Assimilation and acculturation can be seen in everyday activities, indicating that people are attempting to fit into society. Furthermore, the community tries to avoid conflicts and disputes by participating actively in community activities such as election days, village meetings, and village management structures. They gain sympathy as a result of this issue, and they are able to live in peace.

In Search of the Imagined Ummah: Explaining the Political Crossover of Islamic Conservatism in Indonesia’s 2019 Presidential Election

It has been admitted that the 212 movements constituted not only a socio-religious driving force but also a political one in contemporary Indonesia. In the 2019 presidential election, conservative Islamic camps that had anger and resentments toward President Joko Widodo (Jokowi) as he was regarded incapable of solving crises and keen on discriminating against Islam and ulama came up together to win Prabowo Subianto-Sandiaga Uno. Based on qualitative field research in some areas of Indonesia, this article analyses the diffusion of some Islamic groups with their grand narratives and discourses, and their involvement in Prabowo-Sandiaga’s campaign, considered as a fast track of establishing a utopia of the imagined ummah (united Muslim community). In the light of an Islamic activism and social movement theory, it concludes that such a political crossover is a kind of new Islamic activism and social movement. It has not been merely rooted in a conservative outlook of Islam, but also in their dissatisfaction and contention over Jokowi’s social and economic policies. This kind of new Islamic social movement would affect contemporary Indonesian religious and political realms.

The Involvement and Resistance of Islamic Defence Action (ABI) at Islamic Student Orgaization in Ponitanak City

The phenomena of Islamic Defence Action (ABI) has been raising two argumentations: Firstly, the strengthening of religious conservatism. Secondly, ABI is better organized by conservative group and Muslim middle class such as Muslim student activist. One of the agenda is propagating ABI’s ideas at various regions in Indonesia which used to campaign a slogan “It’s time for Muslims resurgence”, such as in Solo, Aceh, Medan, Yogyakarta, Palembang and other areas. &#x0D; This article argues that ABI at Islamic student activists becomes plasticity as a religious discourse but instability as a common identity to shape a new Islamic social movement agenda in Pontianak. This research focuses on how to understand the forms of engagement and resistance to ABI in context of strengthening pluralism and religious tolerance in Pontianak.

Gerakan Hijrah Kaum Muda Muslim di Medan (Studi Kasus Gerakan Komunitas Sahabat Hijrahkuu)

The research is about migration movement by Sahabat Hijrakuu community as a new social movement of young Muslims in Medan. The objective of the research was to find outits patterns through some articulation typology of Islamic social movement. The research used qualitative method, and the data were gathered by conducting observation, interviews, and library research.The result of the research shows that the development of migration movement is the series and the collective awareness of young Muslims in Medan in the post-Islam Defense Action movement.Referring to articulation typology of Islamic social movement, it is accurate if its pattern is positioned as religion based-social movement since its idea is based on religious attitude of its initiators as a spiritual response to social and spiritual condition of young Muslims in Medan.

IDEOLOGICAL INVOLUTION OF THE ISLAMISTS

Islamism as one of transnational political Islam ideologies continues to spread throughout the world. Many researchers read the phenomenon of strengthening Islamism solely as part of the Islamic social movements. This article looks at it further as a threat to the social cohesiveness of contemporary society. It intends to describe the Islamism from (1) its genealogy to ideological ideas about the unification of dîn (religion) and dawlah (state) and (2) measuring how relevant that idea is realized in a global and national context and (3) proposing a counter-ideology as a solution. Genealogically, Islamism ideology shows the tendency of revivalism and even fundamentalism, which tries to set Islam as a single system in society life. For contemporary Indonesia concept, the ideology is not only realistic, but is also potentially destructive to the unity, the country-nation awareness, the democracy, and Islam’s mission as raḥmat li al-‘âlamîn. Its deployment can be forestalled by revitalizing an alternative strategic discourse containing Islamic values into every dimension of life in this country. Based on the documentary review, its research findings are expected to enrich the discourse as well as an early warning system for national solidity and religious solidarity, especially in Indonesia.

Islamic Activism, Local Politics, and Contradiction of Democratisation in North Sumatra

This paper focus on examining the transformation of Islamic activism in North Sumatra especially their movement, which was echoed by the Aksi Bela Islam in Jakarta 2016, in this region in post- punishment of Basuki Tjahaja Purnama between 2017 and 2018. The study analyses their movement in keeping the narration of politics, discourse of intimidated Islam, and then all these have been capitalised for political interest in regional election such as governor election in North Sumatra 2018. The study is approached by social movement theory, Islamic social movement, and then being related to the project of democratization and the contemporary narration of Indonesia nationalism. This study argues that firstly, this movement is still going on move longer than many scholar predicted because their ability to keep discourse and analize political structure opportunity. Secondly, fragmentation in the body of movement can not be avoided because working disorientation and their relation with political elit and electoral politics. Third, the shadow of this movement existence remains a big challenge for democratization project in North Sumatra and generally Indonesia.

Salafism in Nigeria: Islam, Preaching, and Politics

Salafism in Nigeria: Islam, Preaching, and Politics

Salafism in Nigeria: Islam, Preaching, and Politics

Salafism in Nigeria: Islam, Preaching, and Politics

Social media and the birth of an Islamic social movement: ODOJ (One Day One Juz) in contemporary Indonesia

ABSTRACTThe Indonesian democratic transition, which occurred after the collapse of the New Order, was a significant moment that enabled diverse Islamic groups to use media for their own interests. However, little has been discussed regarding the use of media in dakwah (Islamic proselytising) performed by Muslim activists who are not inclined to participate in radical activities. This article focuses on the use of social media in dakwah by One Day One Juz (ODOJ), which endeavours to encourage Muslims to revive the spirit of reading the Qur’an through the mobile application WhatsApp. Given that ODOJ has successfully recruited more than 140,000 followers in Indonesia and abroad, this article investigates the key actors of ODOJ and the extent to which it has mobilised religious sentiments among Muslims from diverse affiliations. It argues that WhatsApp has enabled the birth of a semi-virtual Qur’anic movement, which is rooted in the Tarbiyah movement. Unlike well established Islamic movements in Indonesia that harness global computer networks to strengthen their influence, ODOJ has been dependant on technology since its inception. It demonstrates the capacity of technology in generating and crafting this new semi-virtual socio-religious movement. ODOJ has painted new colour onto the contemporary Islamic public and its presence is imperative to understanding the transformation of the religious media-scape in Indonesia.