Dialogia: Jurnal Studi Islam dan Sosial
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Moral Panic and Islamic Comic Preaching on Social Media: Study of @Iqomic on Instagram
Full text linkThe Instagram account @Iqomic (Islamic Quotes and Comics) has popularized preaching content about Islamic comics through social media. Islamic comics initiated by comic artists are a phenomenon. Iqomic was formed in a network of comic artist groups or communities consisting of social media content creators, professional and amateur comic artists. This article reviews the @Iqomic account on social media, especially the Instagram application. Iqomic is an Islamic comic preaching account whose mission is to spread goodness and convey Islam's blessings to all. In analyzing the Islamic comic da'wah movement carried out by the Icomic community, the author uses moral panic to explore how the Iqomic community spreads and mobilizes comic da'wah as an effort to fight negative discourse about Islam, such as anarchy, terrorism and radicalism in its environment. Islamic community itself. The author is of the opinion that, in response to the emergence of various negative discourses about Islam, Iqomic has succeeded in becoming a popular da'wah media by incorporating Islamic narratives into popular Islamic culture among teenagers and young adults, so that it has become one of the favorite platforms for sharing stories and being creative
Implications of Peace Education in Fighting Terrorism Issues at the Al-Irsyad Islamic Boarding Schools
Full text linkThe accusation of Islamic boarding schools as hotbeds of terrorism is still a phenomenal issue. This is contrary to the values of Islamic boarding schools which uphold peace. This study aims to narrate the implications of peace education in Islamic boarding schools in responding to the issue of terrorism. Data were collected through in-depth interviews, observations, and documentation studies to be analyzed using Miles and Huberman's model. This research shows: (1) Teaching materials (textbooks) and Al-Irsyad Islamic Boarding School regulations direct students to an ideology that is highly anti-terrorism, this data is taken from the description of the responses that researchers see from the side of perception with convincing statements that peace is a nature that must be attempted, either with a theological or rational approach. This response was strengthened by the views of the management and students who stated that peace is a common property so that all acts of terrorism are not part of Jihad. (2) Santri's response to terrorism has implications for strengthening social solidarity, building tasamuh attitudes, establishing mutual assistance, being fair and wise, and understanding diversity. The second result contributes to fighting accusations of Islamic boarding schools as hotbeds of terrorism, while simultaneously confirming that peace education in Islamic boarding schools can be used as a model for public schools in fighting terrorism issues
Qur'anic Values in the Luberan Tradition: Strengthening Religious Moderation Based on Local Wisdom
Full text linkThis study examines the harmony of the "Luberan" tradition in implementing the Qur'anic moderation religious values. This study uses a qualitative method of the field research approach. This analysis shows that; 1) The Luberan tradition applies the four parameters of religious moderation compiled by the Director General of Islamic Education, Kemang, Republic of Indonesia. First, the Luberan tradition plays a role in strengthening nationalism, which is illustrated through the poem Sekar Gendhing Asmaradana as a Javanese song with the theme of love for the motherland, cultural preservation, and activities to protect the environment as a form of implementing its contents. QS. Al Qashash: 85 and QS. An-Nisa': 66. Second, tolerance education in Luberan culture can be seen through the interaction between Muslim and non-Muslim residents in organizing events, the habit of exchanging food, and giving each other. Third, a study on the theme of peaceful Islam shows the integration of QS al-mumtahinah verse 8 as an anti-radicalism and anti-violence educational model. 2) Cultural practices in strengthening the value of religious moderation are taught from generation to generation through religious rituals and mysticism in Luberan culture. This research contributes to finding the concept of strengthening the values of culture-based religious moderation. In addition, this research can also be used as a basis for the Ministry of Religion to integrate cultural practices as a vehicle for moderation in religion
YÅ«suf Al-Qaraá¸ÄwÄ«'s Thoughts on the Hadiths of Reforestation: A MaqÄá¹£id SharÄ«”˜ah Perspective
No full textThe Qur'an states that human beings were created with a duty to prosper the earth; one of which is by preserving the environment and reforestation. This study aims to unveil the hadiths on reforestation by employing the MaqÄá¹£id SharÄ«”˜ah approach of YÅ«suf al-Qaraá¸ÄwÄ«. This paper is a qualitative study with content analysis and descriptive-analytical approaches. This study found that the hadiths about the recommendation for plantation and reforestation must be interpreted generally, not restricted to certain conditions. Thus the command for reforestation applies in general, not limited to certain conditions and places. Reforestation must be carried out anywhere and anytime until the end of the day. While the proper meaning of the hadith, which contains the threat of hell for cutting down the Bidara tree, is that such a threat is addressed or people who cut down the tree in open space where it serves as a shelter for travellers and animal habitats. In addition, the hadith should also be understood to a more general meaning, particularly for the Bidara tree and all trees with the same function as shelters
Interpretation of the Meaning of the Term Islam in Al-ManÄr Tafsir and Its Relationship to Inter-Religious and Inter-Cultural Relations
Full text linkThis article examines the interpretations of “al-IslÄm” and its effects on inter-religious and intercultural relationships. It focuses on al-Manar's interpretation of the terms "al-IslÄm" in the Qur'an Ali Imran 19 and 85. The research method used is a qualitative content analysis and contextual approach to al-Qur’an interpretation. The findings show that interpreting "al-islÄm" in the al-ManÄr commentary differs from other tafsir works and emphasizes the importance of internal reflection and improvement for the Muslim community. The study highlights the complexity of Islam and its various interpretations and how it can affect relationships and attitudes towards different religious and cultural groups. The study provides a unique contribution to Islamic studies by exploring the interpretation of keywords in the Quran and its impact on inter-religious and intercultural relationships
Evolution of an Islamic Ritual SalÄh: From a Personal Ritual to a Communal One
Full text linkThe á¹£alÄh (prayer) command in the Qur'an frequently accompanies zakÄh (alms-giving). Nonetheless, during the Meccan period, the command of á¹£alÄh was often stated separately. This article analyzes the command for á¹£alÄh in the Meccan verses to highlight how this ritual evolved from a personal ritual of the Prophet Muhammad into a communal one. As previous studies have highlighted á¹£alÄh about pre-Islamic rituals known to the first audience of the Qur’an, this article is intended to examine the extent to which á¹£alÄh had evolved following the nubuwwah (prophethood) paradigm of the Prophet Muhammad, which was initially intended to be more personal and vertical, into risÄlah (apostolate), which was more public and horizontal. By analyzing the Meccan verses about the command for prayer in the context of the chronology of revelation, this article argues that prayer in the Qur’an evolved from the private ritual practice of the Prophet Muhammad into a communal one through the prophetic justification of the rituals of earlier prophets and their followers. This evolution went hand in hand with the nubuwwah paradigm, namely the claim that the Prophet Muhammad was able to communicate with the metaphysical realm, on the one hand, and the risÄlah paradigm, i.e., his claim about the mission of conveying this metaphysical information to his people, on the other
The Islamic Political Identity in Indonesia: A Study on Rejecting The Establishment of the Christian Church of Indonesia Yasmin
Full text linkThe polemic of the Christian Church of Indonesia (GKI) Yasmin establishment, located in Bogor, has raised various kinds of new problems structurally and culturally. One of the problems at the structural level is the administrative polemic over the permit for the place's establishment of worship from the government of Bogor. On a cultural level, it is the emergence of conflict and intolerance between fellow Muslims””Islam vs. Islam or Islam vs. Christianity””whether social, political, legal, religious, or faith conflicts. The theoretical frameworks used to analyze the research questions are religious roles consisting of ideology, identity, social ethics, political Islamic movement theory, and human rights. The approach used in this documentary is qualitative. This research combines two methods of collecting data: primary and secondary. In-depth interview and cover In-depth Interview. This research determines the role of religion and politics owned by Islamic mass organizations (HTI and FORKAMI) in rejecting the establishment of GKI Yasmin in Curug Mekar Village, Bogor Barat Bogor. According to the research findings, religion has three roles: religion as ideology, HTI and Forkami as pressure groups (soft and complex pressure groups), and social-ethical. In the political context, the political roles of HTI and Forkami are structural Islamic political movements and cultural Islamic political movements
The Ulama and The State Politics During Pandemic: A Study on the Covid-19 Related Fatwa of the Council of Indonesian Ulama
Full text linkThis study examines the contemporary dynamics of the relationship between the Council of Indonesian Ulama (Majelis Ulama Indonesia/MUI) and the Indonesian government. As far as the MUI is concerned, the council has experienced a changing position concerning the Indonesian state relationship, from being the custodian of the government (khÄdim al-ḥukÅ«ma) to the custodian of the Indonesian Muslim community (khÄdim al-umma). This changing position appears mainly through MUI legal opinion (fatwÄs). Considering the current situation in Indonesia, where the Covid-19 pandemic has stormed, this article analyzes the relationship between MUI and the government. It examines MUI's fatwÄs issued during the pandemic, especially those related to public worship, economy, and health. This article argues that MUI's related fatwÄs on Covid-19 indicate a new turnback with MUI and the Indonesian state relationship. The fatwas show a strong direction that MUI leads to the position of khÄdim al-ḥukÅ«ma rather than khÄdim al-umma
Reconstruction of the Prophet's Maulid Tradition in the Palembang Malay Community
Full text linkThis research aims to discover the dynamics of the Maulid Nabi tradition, reconstruction, and analysis of the phenomenology of the reconstruction of the Maulid Nabi tradition in Palembang Malay Society. This study uses a reformistic typology (renewal) with a phenomenologically reconstructive approach assisted by anthropology and history””data collection by in-depth interviews and observation. The results of the study show that there are five variants in the implementation of the Maulid Nabi tradition. First, the annual tradition of not reading the Mawlid book. Second, the annual tradition of reading the Maulid book. Third, Maulid Arbain and Isyrin. Fourth, Mawlid Twelve Nights of Mawlid. Fifth, as a weekly wirid. Even though it is done differently, the substance shows love for the Prophet Muhammad. Reconstruction was carried out in the five variants. The Maulid Nabi tradition is an established tradition carried out from generation to generation while maintaining character and characteristics in terms of objectives, intentions or motivations, values, theological foundations, the position of the Prophet as uswatun hasanah, recitation of blessings and mahal al-qiyÄm. Reconstruction of the Maulid Nabi tradition in the Palembang Malay community carries a theological meaning. The Palembang Malay community must be reintroduced to sunnatullah theology. Second, social, which includes aspects of togetherness. Third, psychology is evident at the time of expensive al-qiyÄm. The congregation must understand the meaning in aspects related to the Mawlid tradition rationally, not only in the physical meaning
Muslim Millennial Youths Infusing Religious Moderation: A Case Study Approach to Investigate Their Attitude
Full text linkOne of the challenges for nurturing moderate values is to tame our extremism and fanaticism for becoming tolerant belief as extremism and fanaticism oftentimes trigger a blind submission to the religion, which may lead the belief to conservatism and radicalism. This study aims to investigate the attitudes of Muslim millennial youths in Lampung Province in perceiving moderate religious values. Employing the qualitative research method with a case study approach, the research solicited 16 Muslim millennial youths from a variety of youth groups, such as members of student organizations (Organisasi Siswa Intra-Sekolah or OSIS and Kerohanian Islam or Rohis), nationalist youth organizations, Muslim Students Association (HMI), and Campus Dakwah Institute (LDK) to gather their perspectives about the intra-religious relationship, leadership, and gender equality. The purpose of collecting their perspectives is to identify whether these youths are moderate or semi-moderate or whether they are radicalism or conservatism. The findings showed that levels of religiousness among these Muslim millennial youths are generally moderate and fairly moderate. However, some youth respondents were reportedly categorized as conservatism due to their responses that seemingly supported the issue of anti-non-Muslim leadership and anti-intra-religious relations. The study recommends, therefore, that moderate religious values should be promoted among Muslim millenial youths so that conservatism can be eradicated in order to infuse tolerance, moderation, and assertiveness to differences