Islamic Struggle Research Articles

Islamisasi Ilmu Dalam Upaya Mengatasi Keterbelakangan Kualitas Umat Islam Di Era Modern

Education is important human progress. Likewise, Islamic education a very important role in determining the quality of life of Muslims. Unfortunately, in this modern era it can felt that Islamic education is lagging behind modern western. According to Al-Faruqi, this is evidenced by existence of identity crisis, loss of economic, political and intellectual independence in Islamic world, existence of sectarianism that focuses on borders, and slow modernization (Ramdhani, 2013 ). There are factors that cause these things, namely: the influence of western science and philosophy, colonialism, lack of Islamic unity, and lack of modernization of Islamic. To overcome these problems, ulama proposed the Islamization of science. This article was created using the SLR method. It aims to integrate Islamic principles and values into field of science and knowledge which involves a process of rethinking, re-evaluating and reconstructing scientific knowledge to enrich the vision and struggle of Islam (Sahide, 2015). The concept of Islamization of Science was introduced by Ismail Raji Al-Faruqi who defined it as an effort to integrate science into the unity of Muslim life with aims to improve the quality of Islamic education, and hoped it can also improve the quality of life of Muslims in this era.

Reform and resurgence: The transformation of Islamic movements in the 21st century

This paper studies the development in the thought and praxis of Islamic movements that aim to revive a political system governed by Islamic law. Post-Caliphate Islamic movements - the subject of the current study - have undergone recent reforms in thought, approach, and even branding since the Arab Spring. Notwithstanding the movements? legal and theological diversity, the author argues that they share common features of reform characterized by (a) appeal to public opinion and grassroots work; and (b) willingness to work with groups outside their movement. These reforms were shaped in tandem with and in reaction to the War on Terror, the Arab Spring, and the Taliban?s victory in Afghanistan. The author argues that these changes gave rise to dynamic reform in the latest generation of Islamic movements, leading to substantive revisions in their approach (manhaj) to achieving Islamic change. Despite tightening proscription and censorship, the author argues that the fruit of these reforms has been a resurgence in the form of highly efficient and creative collaboration between movements. Examples studied include collaboration between the Muslim Brothers (MB) and Hizb ut Tahrir in the West, and between former-al-Qaeda and MB affiliates in Syria. The author estimates these strategies - following a period of political failure and internal skepticism - have precipitated a resurgence that makes the future of Islamic movements highly potent, despite resulting in a dilution of each group?s identity and possible decline in membership. As a result of this trajectory, this study argues for the need to theorize contemporary Islamic movements beyond historical categories that have fossilized in Western academia, and often do not capture the dynamic, fluidity and comprehensiveness of Islamic struggle. This study utilizes a mixed methodology, including archival analysis and intellectual genealogy.

Navigating Faith and Feminism: Islami.co’s Countering-Narrative to Anti-feminism Discourses in Indonesia

Anti-feminism is a movement that is more opposed to reaffirming, maintaining, and increasing the subordination of women by patriarchal forces. For this movement, feminist thinking can lead to deviant actions because these thoughts are not in accordance with religious teachings. The group then uses digital media channels to create anti-feminism narratives which are published on Islamic faith-based information websites. The purpose of this study is to reveal how the representation of feminism in Islami.co media acts as a counter-narrative against anti-feminism discourse echoed by other Islamic groups. This study uses a qualitative descriptive approach. The data collection technique was a literature study of documents from various references and the results of media analysis of Islami.co. The data analysis method used is the framing analysis model of William Gamson and Andre Modgliani which is elaborated with the perspective of Representation Theory by Stuart Hall. The result of the study shows that Islami.co is a digital media counter-narratives against anti-feminist discourse. The representation of feminism in this media is interpreted as part of the struggle of Islam in forming the spirit of justice for all mankind. Islami.co packs facts and clarifies the counter-narrative of anti-feminism discourse through authentic sources such as the Qur’an and hadith as well as various arguments that rely on empirical data. This effort is not just for creating justice and equality, but also as a form of obedience to what is commanded by Islam.

The struggle and Islamic patriotism of Sunan Kalijaga in folktales of Central Java, Indonesia

This study aims to describe and explain (1) the hero figure and his worldview in the folktales ‘The Legend of Sunan Kalijaga’ and ‘The Legend of Ki Ageng Pandanaran’; and (2) Sunan Kalijaga’s struggle and patriotism in the two folktales. This research is an exploratory qualitative research. The data of this research were two folktales of Central Java and informants. Data collection techniques by analysing two folktales and notes on the results of interviews with informants. Data analysis was then employed in the interactive model. The results revealed that the hero figure in the two folktales was Sunan Kalijaga. Sunan Kalijaga faced deteriorating social conditions, that is, the condition of poor people and rulers who acted arbitrarily towards the people by collecting high tributes, who were extravagant, and who only focused on personal wealth and power. In the face of deteriorating social conditions, Sunan Kalijaga had a world view of Islamic religious humanism. Islamic religious humanism means humanising humans according to their role as abdullah and khalifah on earth. In addition, the Islamic struggle and patriotism of Sunan Kalijaga were shown in efforts to spread Islam as a rahmatan lil alamin [religion that aims to give universal love to fellow human beings and the universe and is opposed to violence against fellow humans and the universe] by emphasising tasawuf, makrifat and dakwah.Contribution: This study contributes to conveying the development of Islamic teachings in Indonesia, which were disseminated by Sunan Kalijaga as rahmatan lil alamin, not Islam that developed through methods and teachings of violence.

Islam and Politics: The Basic Propaganda of The Islamic State by Masyumi in Selayar

The purpose of this study is (i) to describe the struggle of Islam and politics (the basic debate of the state) as an initial analysis, (ii) the basic propaganda of the state based on Islam (the implementation of Islamic teachings and laws in the life of a person, society, state) as the goal of the party. Masyumi, (iii) the basic propaganda of the Islamic state by Masyumi in Selayar. This study uses a qualitative descriptive analytic research. This research focuses on the Selayar area, which became the site of the campaign carried out by Masyumi in 1950. This research uses historical research steps that are generally carried out, starting with Heuristics, Source Criticism, Interpretation, and Historiography. The research uses a religious, social and political theory approach. The results of this study indicate that (i) there are different views among Islamic scholars in responding to political positions in Islam, (ii) Masyumi is an Islamic party that fights for Islam as a foundation in personal, community and state life through the constituent line (iii) Massive propaganda The basis of an Islamic state carried out by Masjumi cadres in Selayar has become a real thing in sharpening its influence to local level politics (Selayar). The implications of this research are expected to be able to provide insight regarding Masyumi's activities in achieving its goals. In addition, this research is expected to be the first step in revealing further the turbulence of thinking about the ideal state basis at that time.

Pemikiran HAMKA tentang Praktik Beragama Orang Minangkabau

This article aims to explain the condition of religious practices in Minangkabau in the early 20th century through the works of HAMKA. This study uses a historical method approach. Literature review is conducted to obtain primary and secondary sources. From the literature study, books by Haji Abdul Malik Karim Amrullah and other related writings related to the two figures related to the research theme were obtained. HAMKA criticized the practice of tarekat that did not conform to the teachings of the Quran and Hadith, as well as the traditional social system that was not in accordance with Islamic rules, such as in the case of inheritance and communal land. He also brought a new spirit in his preaching with a focus on the spirit of Islamic struggle and unity, as well as criticism of the rigidity of tradition and the importance of education to open up people's perspectives.

Between Us and Them

Between Us and Them Aqeel Ahmad (bio) Every day, twice a day, the clock strikes 9:11, and a feeling of horror freezes my body. Within this horror, memories arise from the ruins of long-forgotten memories and rearrange themselves. The numbers 9 and 11 hold a completely different meaning in the life of a Muslim living in a small town in a conservative state like South Dakota. The day after the 9/11 tragedy took place, I was living in the Rajan Pur district of Pakistan, and we were ordered to sympathize with the Americans. US President George Bush, declared that if we were not with them, we were against them, and the majority of Americans held the same stance. I was growing up in a town full of poverty and religious extremism. It was absurd to empathize with people seven thousand miles away from us, but our institutions coerced us into doing so. Our government in Pakistan (under Pervaiz Musharraf's civil dictatorship) came up with strategies to teach us empathy that not only governed our country's foreign policy but also defined the major events in the next two decades all over the country. Islamic studies textbooks that emphasized the significance of jihad against enemies of Islam underwent a revision and now emphasized the importance of peace and harmony. In return for all these changes, the US offered our country money and moral support. One day after the terrorist attacks on the Twin Towers, my father brought home a newspaper. My father only bought newspapers when there was something important happening in the world. We did not have TV back then. As he set down the newspaper on a charpai, I could see an image of two buildings on fire. For six-year-old me, this was an image from some unknown reality, but it was going to change the lives of a lot of people around me. My father went to my mother, who was sitting in the kitchen preparing breakfast and whispered, "Police have taken Jamil into custody. They are taking everyone into custody who was affiliated with the jihadi movement in Afghanistan. Thank God, my brother did not accompany Jamil to Afghanistan even though he was almost convinced." Whenever something bad happened in our neighborhood, my parents whispered to each other instead of saying anything out loud. My father was talking about our neighbor who lived right in front of [End Page 68] our home. During the late 1980s, he went to Afghanistan to take part in what he called the great struggle of Islam against Russians. During his jihad training, he got homesick and came back. Jamil often narrated his miraculous journey of making it back to Pakistan over the next few years with the same story: "When I was coming back to Pakistan, I saw border police at the Pak-Afghan border. I knew they would not let me in because I did not have a passport. I prayed to Allah to take me to another side towards my home. I closed my eyes and started walking towards the police. When I opened my eyes, I was one hundred yards into Pakistan's territory. Completely safe and untouched by the police. This is called the manifestation of the power of Allah." I never understood how the police got Jamil this time, from his home in the middle of night, until after my mother told me this story. When my father left for work, my mother went to see Zahida, Jamil's wife. My mother recalled the details that she gathered from Jamil's wife, "Someone knocked on their door at night. Jamil came to the door to answer and was taken away. He informed his wife before going with the police." Unsurprisingly, he was not the only man taken into custody. Over the next few days, men who had some ties with Afghan jihad were taken. They were released after a few days with conditions to never leave the town without the police's permission and to appear every month at the local station to check-in. This was meant to control their mobility and curb the tensions against the US's...

Pemikiran Neo-modernisme dalam Hubungan Agama dan Negara di Indonesia: Studi Komparatif Pemikiran Nurcholish Madjid Dan Abdurrahman Wahid

Neo-modernism emerged when the term post-modernism began when the term began to become a common discourse when many experts began to get displeased with the negative effects that modernity, either from the aspect of sociocultural structure or scientific aspects. Neo-modernism, if traced to its existence, is in the thoughts of Fazlur Rahman (1970). While in Indonesia itself has Neo-modernism figures namely Nurcholish Madjid and Abdurrahman Wahid. As moralists and democrats, they have a complete, comprehensive, inclusive, and even free understanding of Islam. Therefore, their ideological and political actions often cause controversy. Even if they differ in practice, they have a paradigm of Islamic thought. Since Cak Nur put forward the jargon "Islam yes" and "Partai Islam no" in the 1970s, the integration of Islam and national opinion began to surface. Since then, the struggle for Islam through cultural channels has continued, and Muslims have also begun to participate in nation-building. In 1984, when NU under the leadership of Gus Dur approved Pancasila as the only precept, the relationship between Islam and the State grew stronger.

Keterlibatan Perempuan dalam Perang, Politik dan Non-Politik Menurut Perspektif Islam (Studi Kasus: Perlawanan Perempuan Palestina terhadap Okupasi Israel Tahun 2000-2019)

<p><em>Israel's occupation of Palestine led to resistance by the Palestinian people from all over the country. This struggle is not only carried out by men but also women. In the Islamic perspective, women and men have the same position, there is no discrimination between them. This paper aims to explain the resistance of Palestinian women to Israeli occupation based on an Islamic perspective. The research used qualitative methods through literature study. The results of this research indicate that the Palestinian women's resistance emphasizes the equal position of men and women in Islam. Islam does not limit the roles and activities of women. In conflict situations, women are allowed to participate in war and also in politics. Resistance of Palestinian women to Israeli occupation is carried out in two ways, namely direct and indirect resistance. The direct resistance is carried out by Palestinian women through war and politics. Meanwhile, indirect resistance is carried out by providing education for children about the values of the Islamic struggle.</em></p>

Pesantren’s Politics and Policy in Bilingual Actualization Amidst The New Normal Era at PP Al-Iman Putri Ponorogo

The emergence of the da'wa movement shifted the political position in the Islamic struggle as an alternative political movement in realizing the idea of Islamic struggle. These new developments encourage the emergence of new developments of political thought among santri. Moreover, during the current Covid-19 pandemic, new political policies have emerged and rearranged the policy order to suit the current situation. Thus, a new habit emerges called the new normal in the pesantren setting. Likewise, one of the pesantren in Ponorogo, Pondok Pesantren Al-Iman Putri, has one of the featured programs for santri equipped with bilingual. It is Arabic and English. It is expected that santri will master Islamic religious knowledge and compete globally. The results showed that the politics and policies of pesantren implemented bilingualism during the new normal period at PP Al-Iman Putri Ponorogo. It prepared standard operating procedures enforced in it and adjusted to health protocols.

Manajemen Kurikulum dalam Bingkai Moderasi Beragama di Era Digital di Ma’had Al-Jami’ah Ulil Absar IAIN Ponorogo

The political position in the Islamic struggle was shifted by the emergence of the da'wah movement as an alternative political movement to realise the idea of ​​​​Islamic struggle. These new developments encourage the emergence of new developments of political thought among young people. Thus, it is necessary to strengthen the religious perspective that does not lean towards young people's extreme right or left. At IAIN Ponorogo, students who participate in the ma'had program are given the provisions included in the curriculum of Ma'had Al-Jami'ah Ulil Absar. Students who join the ma'had program are known as mahasantri. They are expected to develop themselves and compete in the digitalization era without leaving their Islamic creed. This paper will discuss curriculum management in the religious moderation framework in the digitalization era at Ma'had Al-Jami'ah Ulil Absar IAIN Ponorogo. This article employs descriptive-qualitative research. It provides descriptions of the field's background, characteristics, and distinctive characters. The data describes the description of the activities or behaviour of the subject and other documents obtained through interviews, observation and documentation. The results showed that general curriculum management within the framework of religious moderation includes planning, organizing, implementing and evaluating curriculum. The religious moderation program was actualized online every Saturday, guided by Muallim, who already have a certificate of religious moderation. Even though there are many obstacles in learning religious moderation online, it does not dampen the enthusiasm of the students to continue learning and participating in religious moderation studies with the hope that students will be able to understand and practice religion side by side with other religions without any religious disputes and be able to spread Islam digitally.

IMPLEMENTATION OF ISLAMIC CHARACTER EDUCATION AT THE TIME OF THE PROPHET MUHAMMAD IN MADINAH

During the education period in Medina, it was a continuation of the struggle in Mecca, in Medina the Prophet had experienced ease in the Islamic struggle because previously the people of Medina always waited for the arrival of the Prophet Muhammad, at that time in Medina there were indeed many groups such as Aus , Khazraj , people of Muslims, Jews, Christians, but the Messenger of Allah easily united all these groups under the command of the Messenger of Allah. In various ways, it is done in order to conquer them including using the Qur'an as an educational curriculum, Aqidah as the basis for the material being taught, then using mau'izah hasanah as the method. While in Medina the mosque was very active as a central institution of Islamic education. which is no less important than the achievement of education in Medina, namely the close brotherhood between Muslims and non-Muslims.

Counterterrorism, Civil Society Organisations and Peacebuilding: The Role of Non-State Actors in Deradicalisation in Bima, Indonesia

Indonesia’s ongoing battle against terrorism has made deradicalisation programmes a major focus of the government. The National Counter-Terrorism Agency (BNPT) has primary responsibility for persuading terrorists to desist from, if not reject, violence as part of their Islamic struggle, but its ability to deal directly with terrorists and other radicalised communities is hampered by the depth of distrust and animosity that these communities feel towards the state and its security services. As a result, BNPT has partnered with Muslim civil society organisations (CSOs) in running anti-terrorism programmes for jihadists. Indonesia’s dominant Islamic organisations, Nahdlatul Ulama and Muhammadiyah, have been in the vanguard of state-CSO counter-terrorism cooperation. Eastern Indonesia has experienced persistent terrorist activity over the past two decades, including many fatal attacks on police. This article takes as a case study CSO initiatives in the West Nusa Tenggara city of Bima, with particular attention given to Ustadz Gunawan, a pivotal figure in local jihadist circles who, in 2019, renounced violence and became a proponent of peaceful jihad. This article examines the history of extremist jihadism in Bima and the counter-radicalisation efforts of CSOs and state institutions. We argue that three key factors—personal relations between jihadists and CSO leaders, family pressure and generous material incentives from state agencies—have created space for peace promotion in communities that previously condoned, if not supported, jihadist bellicosity.

Prevention of Radicalism at Islamic Boarding College

This research aims to identify the background of radical thinking and behaviour among students at an Islamic Boarding College. We analysed through a qualitative descriptive approach by interviewing several key persons from the campus management, and some students indicated to be exposed to radicalism and radical behaviour. The Islamic struggle movement is synonymous with intellectual movement. Thus, radical movements and behaviour must be prevented as early as possible. The actors are the implementers at universities, starting from the study programs, departments, faculties, and university-wide levels. Several recommendations and suggestions were produced through this research to reduce radical understanding in the university environment with several humanist and psychological approaches. One of them is by deepening the Religion and Islamic compulsory courses such as Ahlussunnah wal Jama'ah courses, regular recitations at the faculty and university level to deepen understanding of Islam, as well as educational materials for defending the country and love for the homeland, as well as citizenship materials and others relevant to the mindset of today's students.

Misi Islamisme Dalam Terjemah Tafsiriyah Muhammad Thalib

This paper contains the mission of Islamism wrapped in the translation of the Qur'an. Freedom of speech which began in the reform era in Indonesia caused mass organizations that voiced the ideology of their group's thoughts to appear in front of the public. Muhammad Talib came to the surface to voice his opinions by criticizing the government when it was deemed not in accordance with his understanding. One of Muhammad Talib's criticisms of the government was through the interpretation of the interpretation and his correction of the Ministry of Religion's translation. As chairman of the Indonesian Mujahidin Council (MMI), Talib often calls on the general public and general institutions such as the government to implement Islamic law. One of the efforts made is to guide the discourse of Islamism through his translation of the Qur'an. This paper includes library research using a discrete analysis methodology. While the approach (approach) used is critical discourse analysis socio-cognitive approach. Based on the analysis, it can be concluded that Muhammad Talib's translation of Tafsiriyah tends to direct the interpretation of the verses of the Qur'an according to his ideology, invites readers to always obey Islamic teachings and apply Islamic Shari'ah in their entirety in daily life and invites Muslims to be loyal to all forms of Islamic struggle. In addition, he also openly criticized the government system of Muslim countries which he thought were not in accordance with the Shari'ah that he understood.Â

Brief Synopses of New Arabic-Language Publications

Brief Synopses of New Arabic-Language Publications

Radical Behavior of Students In High School (Study of Social Reality Among KH Abdul Chalim Institute Students, Amanatul Ummah Islamic Boarding School, Pacet, Mojokerto, East Java)

The radical behavior of students in Higher Education is one of the interesting phenomena that has been developing for a long time. The fall of the New Order and the fall of Soeharto were the entry points for the radical behavior of students in universities. There is no more control, no more supervision, all currents and ideologies are beginning to flood Indonesia, a sign of being prevented. The pattern of planting radicalism begins with the spread of thoughts that are narrow fanaticism in understanding an event, the values ​​of life and religious understanding. After that, an intensive approach is carried out through mentoring activities, or small groups, until they really believe and believe that what they are doing and their group is the most correct group, and think the other group is wrong or heretical or infidel When this condition has been created, the understanding and cultivation of a more radical understanding will begin to be included, to the point of carrying out a physical radicalism movement which will eventually lead to the emergence of a terrorism movement. Family background, general education and religious education are important variables in shaping radical behavior. Starting from the understandings and thoughts obtained in the immediate environment, namely the family environment, then the school environment and also the relationship of social interaction through extra-campus activities in other academic activities in the form of religious organizations, student movement organizations, and student activity units, student behavior begins to be understanding that is embraced as truth and difficult to change by people who are outside the group. The Islamic struggle movement is identical to the intellectual movement, thus the emergence of radical movements and behavior must be prevented as early as possible. Those who are able to take these preventive actions are the executors at the tertiary institutions, starting from the level of study programs, departments, faculties, to university levels. In this study, the analysis was carried out through a qualitative descriptive approach, by interviewing several key persons from officials within the University and also students who indicated being exposed to radicalism and radical behavior. There are three types of student activity that might be categorized into radical behavior, namely affiliation with KAMMI, HTI and GMNI. If organization such as KAMMI and HTI belong to the right-wing Islamic radical group, GMNI's activities are more likely to be left-wing socialist radicals. With several humanist and psychological approaches, several recommendations and suggestions were generated through this research as an effort to reduce radical understanding in the university environment. One of them is by deepening the material about Islamic religion in the compulsory subject of ahlussunnah wal jama'ah, routine recitation at the faculty and university levels to deepen understanding of religion, education material for state defense and love for the country, as well as other citizenship material that is relevant to the student generally mindset. Keywords: Behavior, Radical, Students, College DOI: 10.7176/RHSS/11-13-03 Publication date: June 30 th 2021

PEMBAHARUAN PENDIDIKAN PERFEKTIF AHMAD DAHLAN

The Islamic reform movement in Indonesia cannot be separated from the figure of Ahmad Dahlan through the Muhammadiyah organization. This can be traced through the early history and development of Muhammadiyah which was shown by Ahmad Dahlan's character through the idea of renewal or the tajdid movement. This article looks at the character of KH. Ahmad Dahlan from an anthropological and sociological perspective. The reading is intended to determine the role of the character in the map of the development of the community. The main thing to be examined in this article is the correlation between KH. Ahmad Dahlan and the pesantren education system in Indonesia. The correlation between Muhammadiyah and Islamic boarding schools was studied using the discussion of the categorical simplification model on three indicators of Muhammadiyah's function and role, namely as an educational institution and the development of Islamic teachings, as an institution for Islamic struggle and da'wah, and as an institution for community empowerment and service. From the three categories it can be seen that KH. Ahmad Dahlan is a figure who is able to respond to the latest challenges quickly and precisely through the tajdid (renewal) movement in the fields of education, preaching, and empowering the Indonesian people.

PERGUMULAN ISLAM DAN NEGARA DI INDONESIA PASCA-KEMERDEKAAN

The Indonesian nation, the majority of whose population is Muslim, has experienced serious problems as well as other Muslim countries regarding the relationship between Islam and the state, namely when it entered the gates of independence in 1945. Evidence that the position of Islam in society is still a problem is reflected, among others, in the debates of the Business Investigation Agency. the Preparation for Indonesian Independence (Dokuritsu Zyunbi Coosakai) in 1945; polemics in the early 1950s followed by heated debates at the Constituent Assembly from 1955 to 1959. And then the acceptance of Pancasila as the basis of any party, including Islamic parties, was one of the conditions for obtaining recognition from the government. For further discussion, this paper is compiled with the theme of the struggle of Islam and the state in post-independence Indonesia. The sub-discussion of this paper covers the situation and attitudes of the post-independence Indonesian state, and the situation and attitudes of Muslims towards the post-independence Indonesian state. What is meant by the post-independence period in Indonesia in this paper is categorized into three leadership periods, namely: 1) Old Order Period (5 July 1959 - 11 March 1966), 2) New Order Period (11 March 1966 - 19 October 1998), and 3) Reformation Order Period (19 October 1999 - present). Meanwhile, what is meant in this discussion includes Islamic socio-political ideas and movements represented by Muslim and intellectual figures. 
 
 Keywords: Islam and State Struggle, Indonesia, Post-Independence

Ma’had Al-Zaytun Artikulasi Ke-Islaman Dan Ke-Indonesiaan Di Pendidikan Pesantren

The research aims to reveal Ma’had Al-Zaytun as an Islamic educational institution in the aspects of ideology, direction and goals of education. The importance of this research is because a growing issue in society says that Ma’had Al-Zaytun carries a hidden agenda of "building the Islamic State of Indonesia in the long term". This study uses a qualitative approach with data collection methods: observation, participation and interviews. The results of this study are as follows: there has been a change in the social basis during the years 1970-1990. The change in the social basis is a change in the generation of the senior Indonesian Islamic State bearers with the pressure of the struggle for structural Islamic ideology to the new generation which emphasizes on the inclusive substantive Islamic struggle. The choice of the new generation's model of struggle is Ma’had Al-Zaytun. This is an articulation of Islam and Indonesiannes that makes Islam a spreader of peace, not a spreader of threats.