KURIOSITAS Media Komunikasi Sosial dan Keagamaan
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Mediatized Da’wah: Muhammadiyah’s Digital Transformation through YouTube @MChannel1912
Full text linkThe rapid growth of digital technology has reshaped Islamic preaching, requiring adaptation to new communication patterns. This study aims to analyze the strategies and challenges of Muhammadiyah North Sumatra in utilizing the @Mchannel1912 YouTube channel within the framework of mediatized da’wah. Using a descriptive qualitative method, data were collected through literature review, digital observation, and in-depth interviews with key figures from the Muhammadiyah Tabligh Assembly, and analyzed through reduction, classification, interpretation, and conclusion drawing. Findings show that @Mchannel1912 reflects Muhammadiyah’s digital transformation through preacher training, contemporary content production, cross-platform promotion, and collaboration with young cadres and influencers. The novelty lies in its focus on the structured use of YouTube for regional digital da’wah, an area rarely explored in previous studies. Despite challenges such as low digital literacy, limited youth involvement, and weak interactivity, the channel enhances Muhammadiyah’s digital presence and promotes a modern, moderate, and progressive Islamic discourse. This study contributes to the literature on digital Islamic communication and offers practical insights for optimizing religious preaching in a digital society
The Polygamy of Sheikh Sulaiman Arrasuli: Negotiating Religious Authority and Identity in the Matrilineal Muslim Society of Minangkabau
Full text linkThis study analyzes how Sheikh Sulaiman Arrasuli (1871–1970) constructed his religious identity and authority through polygamous practices within the Minangkabau matrilineal system in the early 20th century. Using a qualitative-historiographical method, data were collected through documentation and written works of Sheikh Sulaiman Arrasuli. The data were analyzed using Erving Goffman's theoretical framework (social dramaturgy) and Charles Taylor's (authenticity) to reveal the process of identity negotiation. Findings indicate that the interaction between public performance and private negotiation in Sheikh Sulaiman Arrasuli's polygamous practice—with 17 wives—functioned as both a symbol of social prestige and a means of legitimizing religious authority in the public sphere (front stage). Meanwhile, in the private realm (back stage), a transformation occurred from commitment to monogamy toward polygamy as a result of negotiation between personal preferences and social expectations. The combination of Goffman's and Taylor's theoretical frameworks yields a deeper understanding of the construction of religious authority in the context of Islamic and cultural convergence. These findings offer insights into how ulama navigate public and private identities amid social change, while demonstrating the intersection of gender, religion, and culture in societies undergoing value transformationIdentitas dan otoritas keagamaan direpresentasikan melalui berbagai praktik sosial, termasuk pernikahan. Erving Goffman mengkonseptualisasikan identitas melalui dikotomi front stage dan back stage, sementara Charles Taylor menekankan autentisitas dalam konstruksi identitas modern. Dalam konteks ini, studi ini menganalisis bagaimana Syekh Sulaiman Arrasuli (1871–1970) membangun identitasnya sebagai ulama melalui praktik poligami dengan 17 istri dalam sistem matrilineal Minangkabau pada awal abad ke-20. Menggunakan metode historiografi sosial, studi ini menganalisis dokumen arsip dan karya tulis Syekh Sulaiman Arrasuli serta menerapkan kerangka teoretis autentisitas untuk menginterpretasikan data. Hasil studi menunjukkan bahwa poligami berfungsi sebagai simbol prestise sosial dan legitimasi otoritas keagamaan dalam front stage Syekh Sulaiman Arrasuli, sementara korespondensi pribadinya mengungkapkan evolusi sikapnya dari komitmen terhadap monogami menuju praktik poligami sebagai bentuk negosiasi antara preferensi pribadi dan ekspektasi sosial. Studi ini berkontribusi pada wacana ulama menegosiasikan peran publik dan privat mereka dalam konteks transformasi sosial. Selain itu, studi ini menawarkan wawasan antara otoritas keagamaan, praktik budaya, dan konstruksi identitas dalam masyarakat yang mengalami transformasi nilai.  
Analysis of Netizen Comments on the Humorous Da'wah of Ustadzah @Amazmii's TikTok Account
No full textThe phenomenon of da'wah through social media, especially TikTok, is growing among young audiences, with the use of humour as one of the approaches in delivering religious messages. This study aims to analyse netizen comments on humorous da'wah videos uploaded by the TikTok account @Amazmii. The focus of this research is to understand the emotional reactions, public discourse, and social dynamics formed in short video-based social media comment columns. The research method used is a descriptive qualitative approach, combining sentiment analysis and thematic analysis. The data used consisted of 1000 comments collected using Apify software, which allows automatic data collection from three TikTok videos. The data obtained was then analysed using the Communalytic.org platform to perform four types of analysis, namely Civility Analyzer, Sentiment Analyzer, Topic Analyzer, and Network Analyzer. The results show that the majority of comments tend to be neutral, with little positive sentiment and almost no comments containing high toxicity. Sentiment analysis using VADER and TextBlob showed that these humorous da'wah videos were well received without triggering strong negative reactions. This finding indicates that humour can be an effective strategy in delivering da'wah messages that are more acceptable to young audiences without causing controversy. The significance of this finding is that humorous da'wah on social media can expand the reach of religious messages, with a more relaxed approach while still maintaining modesty and religious values. This research is useful for the development of da'wah communication strategies on social media to increase wider audience engagement.Fenomena dakwah melalui media sosial, khususnya TikTok, semakin berkembang di kalangan anak muda, dengan penggunaan humor sebagai salah satu pendekatan dalam menyampaikan pesan-pesan keagamaan. Penelitian ini bertujuan untuk menganalisis komentar netizen terhadap video dakwah humor yang diunggah oleh akun TikTok @Amazmii. Fokus penelitian ini adalah untuk memahami reaksi emosional, wacana publik, dan dinamika sosial yang terbentuk dalam kolom komentar media sosial berbasis video pendek. Metode penelitian yang digunakan adalah pendekatan kualitatif deskriptif, dengan menggabungkan analisis sentimen dan analisis tematik. Data yang digunakan terdiri dari 1000 komentar yang dikumpulkan dengan menggunakan perangkat lunak Apify, yang memungkinkan pengumpulan data secara otomatis dari tiga video TikTok. Data yang diperoleh kemudian dianalisis menggunakan platform Communalytic.org untuk melakukan empat jenis analisis, yaitu Civility Analyzer, Sentiment Analyzer, Topic Analyzer, dan Network Analyzer. Hasilnya menunjukkan bahwa mayoritas komentar cenderung netral, dengan sedikit sentimen positif dan hampir tidak ada komentar yang mengandung toksisitas tinggi. Analisis sentimen menggunakan VADER dan TextBlob menunjukkan bahwa video-video dakwah humor ini diterima dengan baik tanpa memicu reaksi negatif yang kuat. Temuan ini mengindikasikan bahwa humor dapat menjadi strategi yang efektif dalam menyampaikan pesan dakwah yang lebih dapat diterima oleh penonton muda tanpa menimbulkan kontroversi. Signifikansi dari temuan ini adalah bahwa dakwah humor di media sosial dapat memperluas jangkauan pesan-pesan keagamaan, dengan cara yang lebih mudah diterima
The Embodied Islamic Discursive Tradition in the Patorani Fishing Communities of South Sulawesi: Da'wah values
No full textThis study examines how the Patorani maritime tradition of Palalakkang Village in South Sulawesi operates as a culturally embedded medium for transmitting Islamic values. While previous research has emphasized economic or ritual dimensions of maritime life, limited attention has been given to how indigenous coastal traditions function as mechanisms for internalizing aqidah, sharia, and akhlak. Using a qualitative–interpretive approach, the research combines discourse and narrative analysis. Data were collected from 12 purposively selected Patorani practitioners, supported by extended participant observation of sailing rituals and community interactions, as well as documentation of local manuscripts and ethnographic records. All materials were transcribed and coded using a hybrid inductive–deductive scheme focused on moral vocabularies, ritual lexicons, authority markers, and vernacular Islamic concepts. The findings show that aqidah values are expressed through collective prayers, tauhid-oriented invocations, and acts of tawakkul and syukur. Sharia values emerge in practices of shura, adherence to communal norms, and moral accountability, while akhlak values appear in cooperation, honesty, patience, responsibility, and mutual respect. The study proposes Maritime Cultural Da’wah as a theoretical contribution, capturing how Islamic teachings are embodied and sustained through ritual labor, seafaring ethics, and localized cultural repertoires. Empirically, the study demonstrates that the Patorani tradition is not merely a ritual practice but a culturally grounded mechanism of Islamic moral internalization. The findings underscore the broader significance of indigenous maritime traditions in preserving Islamic identity and ethical orientation within rapidly changing coastal environments.Penelitian ini bertujuan untuk mengungkap nilai-nilai da'wah yang terkandung dalam tradisi Patorani masyarakat pesisir di Desa Palalakkang, Kecamatan Galesong, Kabupaten Takalar. Tradisi Patorani sebagai warisan budaya maritim tidak hanya mencerminkan kebijaksanaan lokal tetapi juga berfungsi sebagai sarana untuk menginternalisasi ajaran Islam melalui pendekatan da'wah budaya. Hasil penelitian menunjukkan bahwa nilai-nilai dakwah tercermin dalam tiga aspek utama, yaitu nilai-nilai aqidah, syariat, dan akhlak. Nilai aqidah tercermin dalam praktik tauhid, tawakkal, dan syukur, yang diwujudkan melalui shalat berjamaah sebelum berlayar, sikap pasrah kepada Allah, dan rasa syukur atas hasil tangkapan. Nilai syariah hadir dalam praktik musyawarah (shura) sebelum berlayar, yang mencerminkan prinsip kolektivitas dan keadilan dalam pengambilan keputusan. Nilai-nilai moral terlihat dalam perilaku kerja sama mutual, kejujuran, kesabaran, tanggung jawab, dan penghormatan terhadap hak orang lain dalam aktivitas penangkapan ikan dan kehidupan sosial. Temuan ini menegaskan bahwa dakwah budaya mampu menyampaikan ajaran Islam secara kontekstual melalui integrasi dengan budaya lokal, sekaligus memperkuat identitas sosial dan solidaritas komunitas nelayan. Dengan demikian, tradisi Patorani tidak hanya berfungsi sebagai aktivitas ekonomi dan budaya, tetapi juga sebagai media dakwah yang menanamkan nilai-nilai Islam dalam kehidupan sehari-hari
Veiling as Cultural Sovereignty: A Performative and Mediated Study of Rimpu in Eastern Indonesia
Full text linkPenelitian bertujuan untuk memahami Rimpu sebagai simbol budaya tradisional Bima, yang mencerminkan kearifan lokal masyarakat. Tradisi ini dipertahankan melalui pawai budaya dan kegiatan pelestarian lainnya di era modern. Fokus penelitian ini meliputi, Simbolisme Rimpu dalam budaya Bima, nilai sosial, moral, dan identitas. Peran pawai dan festival budaya dalam menjaga Rimpu seb
This study investigates Rimpu, the traditional veiled dress of Bimanese Muslim women in Eastern Indonesia, as a performative expression of piety, identity, and resistance within the interplay of Islamic values, local customs, and contemporary socio-cultural transformations. Employing a qualitative ethnographic design, the research was conducted in Bima Regency, West Nusa Tenggara, through participant observation, in-depth interviews, and visual documentation. The study finds that Rimpu functions not only as a cultural-religious identity marker but also as a contested symbol shaped by generational reinterpretation, commodification in tourism and media, and diminishing everyday use among youth. While older women perceive Rimpu as a spiritual embodiment of nuru (modesty) and maja (shame), younger women increasingly view it as ceremonial, aesthetic, or impractical for modern life. Theoretically, this research contributes to Islamic gender studies and symbolic anthropology by extending Judith Butler’s performativity and Talal Asad’s embodied piety into a localized Muslim context, offering a non-Arab, peripheral case that challenges dominant narratives in Muslim fashion discourse. Practically, the findings call for policy interventions and educational models that move beyond folklorization and instead support intergenerational cultural transmission rooted in lived experience. The study’s limitations include its regional scope, with a focus on female voices in coastal and semi-urban areas, and limited analysis of Rimpu’s digital representation. Future research should explore visual ethnography, class-based variations, and comparative dress practices across Eastern Indonesia to deepen understanding of local Islamic expressions under global cultural pressure.
agai warisan budaya lokal. Tantangan dan strategi adaptasi Rimpu di tengah modernisasi dan globalisasi, serta upaya masyarakat Bima untuk menjaga relevansi tradisi ini bagi generasi muda. Penelitian ini menggunakan pendekatan kualitatif deskriptif dan metode sejarah, penelitian ini melibatkan masyarakat Suku Mbojo (Bima) sebagai informan. Data dikumpulkan melalui observasi langsung, wawancara, dan kajian literatur. Hasil penelitian menunjukkan bahwa Rimpu tidak hanya sebagai pakaian adat, tetapi juga simbol etika dan identitas perempuan Bima. Pawai budaya yang menampilkan Rimpu berfungsi untuk meningkatkan kebanggaan lokal dan memperkenalkan budaya Bima kepada generasi muda. Penelitian ini menekankan pentingnya pelestarian Rimpu dalam menghadapi arus globalisasi dan menyarankan promosi budaya lokal melalui media modern. Rimpu menjadi simbol kearifan lokal yang menghubungkan masyarakat Bima dengan akar budaya mereka, menegaskan norma-norma sosial, serta melestarikan nilai-nilai moral yang dijunjung tinggi.This study investigates Rimpu, the traditional veiled dress of Bimanese Muslim women in Eastern Indonesia, as a performative expression of piety, identity, and resistance within the interplay of Islamic values, local customs, and contemporary socio-cultural transformations. Employing a qualitative ethnographic design, the research was conducted in Bima Regency, West Nusa Tenggara, through participant observation, in-depth interviews, and visual documentation. The study finds that Rimpu functions not only as a cultural-religious identity marker but also as a contested symbol shaped by generational reinterpretation, commodification in tourism and media, and diminishing everyday use among youth. While older women perceive Rimpu as a spiritual embodiment of nuru (modesty) and maja (shame), younger women increasingly view it as ceremonial, aesthetic, or impractical for modern life. Theoretically, this research contributes to Islamic gender studies and symbolic anthropology by extending Judith Butler’s performativity and Talal Asad’s embodied piety into a localized Muslim context, offering a non-Arab, peripheral case that challenges dominant narratives in Muslim fashion discourse. Practically, the findings call for policy interventions and educational models that move beyond folklorization and instead support intergenerational cultural transmission rooted in lived experience. The study’s limitations include its regional scope, with a focus on female voices in coastal and semi-urban areas, and limited analysis of Rimpu’s digital representation. Future research should explore visual ethnography, class-based variations, and comparative dress practices across Eastern Indonesia to deepen understanding of local Islamic expressions under global cultural pressure
Negotiating Religious Moderation and Legal Pluralism in Indonesia: A Socio-Anthropological Perspective
Full text linkTensions between religious communities in a nation become one of the triggers of social conflicts that result in communal conflicts based on ethnicity, religion, race, and intergroup. Communal conflict is a very crucial social issue because it can trigger a civil war that takes many victims. Communal conflict factors are generally preceded by social prejudice that makes a person or group of people deny the existence of equality and equal rights. Cases of social prejudice often arise more because of religious sentiment and sectarian politics, and or other identity politics. An understanding of religious moderation is a strong indicator for realizing social harmony in the life of pluralistic Indonesian society. Indonesia is a state of law that also embraces legal pluralism in certain legal rules. The level of understanding of religious moderation that is symmetrically related to legal pluralism becomes a problem in this paper. This research is based on quantitative research. Primary data is used to determine the level of understanding (perception) of religious moderation among religious leaders and officials in South Sumatra Province. Primary data were obtained through a questionnaire based on GoogleForm online. The focus and location of the research is Palembang City which represents the highest level of heterogeneity compared to other regions in South Sumatra Province. Based on data analysis, it was found that the level of understanding of religious moderation is very high, while the level of understanding of the manifestation of legal pluralism is below the level of high. It is recommended that there is a public policy in which there is a legal policy of the Regional Government through Regional Regulations to realize religious moderation by increasing public knowledge through religious moderation education and the ability to understand legal pluralism which is a necessity in the Unitary State of the Republic of Indonesia. For the Central Government, it can issue legal products in the form of laws or other regulations on religious moderation and legal pluralism.This study aims to investigate the relationship between religious moderation and the understanding of legal pluralism in Indonesia, focusing on how religious leaders perceive and negotiate these concepts in a pluralistic legal environment. The research employs a quantitative design using a Google Form-based questionnaire distributed to religious figures in Palembang City, South Sumatra Province—selected due to its high demographic heterogeneity. The findings reveal that while the respondents demonstrate a very high level of understanding of religious moderation, their comprehension of legal pluralism remains relatively low. This indicates an epistemic asymmetry between theological discourse and legal awareness within a plural society. The study contributes theoretically by bridging the concepts of religious moderation and legal pluralism through a socio-anthropological lens, offering a fresh perspective on the negotiation of religious authority and civic legal consciousness in Indonesian society. Practically, the study suggests that local governments and educational institutions should formulate targeted public policies—such as regional regulations and inclusive legal education programs—to strengthen legal pluralism as an essential foundation for harmonious coexistence. Nonetheless, the research is limited by its reliance on online data collection, which may restrict the generalizability of findings to communities with limited digital access, calling for future studies that adopt mixed-methods or ethnographic approaches
Transformative Da’wah and Wasathiyah Islam: A Contextual Analysis of TGH. L. Muhammad Turmudzi Badaruddin’s Communicative Strategy: Dakwah Transformatif dan Islam Wasathiyah di Lombok: Analisis Kontekstual atas Strategi Komunikasi TGH. L. Muhammad Turmudzi Badaruddin”
No full textThis study examines the da’wah communication strategies of TGH. L. Muhammad Turmudzi Badaruddin in Lombok, Indonesia, a region facing religious polarization and growing challenges of intolerance. Using a qualitative case study design, data were collected through in-depth interviews, participant observation, and document analysis at Pondok Pesantren Qamarul Huda Bagu. The findings reveal a multimodal da’wah approach that integrates bil-lisan (oral preaching), bil-hal (exemplary conduct), and bil-kitabah (written texts), institutionalized through pesantren-based education and community initiatives. These strategies not only foster tolerance and social cohesion but also embed wasathiyah Islam into local socio-economic structures such as pesantren cooperatives. Theoretically, this study extends da’wah communication theory by situating it within contemporary frameworks of mediatized and contextual religion, demonstrating how pesantren leadership functions as communicative authority in multicultural societies. Practically, the study highlights the potential of pesantren-based leaders to institutionalize Islamic moderation as a sustainable model for peacebuilding and civic engagement beyond individual charisma
Epistemic Distortion in Qur’anic Interpretation: Hustle Culture and Digital Religious Narratives on Instagram
Full text linkThis study uses qualitative methods, combining textual and visual analyses, to investigate how Qur'anic verses are interpreted, manipulated, and circulated in frenzied cultural narratives on Instagram. This research focuses on the content of three Instagram accounts: @alqurancustomku, @lanternoflightofficial, and @ssheikh00, supported by secondary literature on Islamic epistemology and digital religion. The study finds that Qur’anic interpretations on these platforms often reflect selective reading and cherry-picking of verses that support entrepreneurial and motivational narratives, frequently detaching scriptural meaning from scholarly traditions. Authority over interpretation shifts from ulama to digital influencers, creating a fragmented epistemic environment that privileges virality over exegetical rigor. This research contributes to the growing field of digital religion by articulating how algorithm-driven content production facilitates new forms of textual reception, theological authority, and spiritual branding. It integrates insights from the theory of text reception and epistemic distortion to frame this trend as a reconfiguration of Qur’anic meaning under the pressures of digital capitalism. The findings call for greater literacy in Qur’anic hermeneutics within digital media spaces and encourage religious authorities, educators, and policymakers to develop guidelines for ethical and theologically sound online da'wah practice. This study focuses on a small number of Instagram accounts and does not fully explore platform-based variation (e.g., TikTok, YouTube) or broader demographic responses, such as youth and inter-sectarian interpretations. Future research should expand the comparative scope and include quantitative engagement metricsAbstrak
Fenomena hustle culture yang merupakan budaya kerja berlebihan untuk mencapai kesuksesan, semakin populer di media sosial khususnya Instagram. Para content creator menggunakan ayat-ayat al-Qur’an untuk merefleksikan hustle culture dengan berbagai perspektif. Beberapa di antaranya menggunakan ayat al-Qur’an untuk menampilkan sisi positif hustle culture, sementara yang lain menggunakan ayat al-Qur’an untuk menolak hustle culture karena dianggap bertentangan dengan ajaran Islam. Penelitian ini bertujuan untuk menganalisis bagaimana ayat-ayat al-Qur’an direfleksikan dalam konteks hustle culture di Instagram, dengan fokus pada bentuk pilihan ayat, pertimbangan makna ayat dan implikasi ayat dalam refleksi hustle culture. Penelitian ini merupakan penelitian kualitatif dengan metode analisis teks dan visual. Sumber data diperoleh dari unggahan akun Instagram @alqurancustomku, @lanternoflightofficial, dan @ssheikh00. Adapun sumber data sekunder diperoleh dari literatur terkait. Hasil penelitian menunjukkan bahwa pemilihan ayat-ayat al-Qur’an dalam konteks hustle culture tidak selalu didasarkan oleh kajian tafsir yang mendalam, tetapi juga pada perubahan sosial yang berkembang di masyarakat.
Kata Kunci: Hustle culture; Instagram; al-Qur’an. 
Ruqyah Practice and Commodification of Spirituality on Tiktok @Nyairosidah3 Account
Full text linkThe phenomenon of ruqyah carried out online through the TikTok platform shows the transformation of religious practices in the digital media era. This study aims to analyze the phenomenon of ruqyah practices in live streams of TikTok @nyairosidah3 accounts and examine the interactions that arise between ruqyah practitioners (Nyai Rosidah) and netizens that reflect the process of religious commodification. This research uses a qualitative approach with a content analysis method. Data were obtained from 30 live broadcast sessions observed during the period 1–30 March 2025 and analyzed thematically. The results of the study show that interactions in live broadcasting can be categorized into four main categories, namely positive comments, negative comments, ruqyah requests, and responses from ruqyah perpetrators. Positive comments came from individuals who experienced mental health disorders such as anxiety and physical tension, who then gave testimonials after receiving ruqyah services via live streaming. The request for ruqyah conveyed through the comment column shows that the digital space has become a medium for remote spiritual consultation. The responses given in the form of scripture readings and simple instructions to the patient reflect empathic interpersonal communication. This study uses the theory of computer-mediated communication to understand the form of virtual interaction that exists without physical presence, as well as the theory of religious commodification to examine how spiritual values are displayed and interpreted in the context of digital media. These findings suggest that religious practices in social media are not only ritualistic, but also part of symbolic and economic exchanges in digital media.Fenomena ruqyah yang dilakukan secara daring melalui platform TikTok menunjukkan adanya transformasi praktik keagamaan di era media digital. Penelitian ini bertujuan untuk menganalisis fenomena praktik ruqyah dalam siaran langsung akun TikTok @nyairosidah3 dan mengkaji interaksi yang muncul antara praktisi ruqyah (Nyai Rosidah) dengan netizen yang mencerminkan proses komodifikasi agama. Penelitian ini menggunakan pendekatan kualitatif dengan metode analisis isi. Data diperoleh dari 30 sesi siaran langsung yang diamati selama periode 1–30 Maret 2025 dan dianalisis secara tematik. Hasil penelitian menunjukkan bahwa interaksi dalam siaran langsung dapat dikategorikan ke dalam empat bentuk kategori utama, yaitu komentar positif, komentar negatif, permintaan ruqyah, dan respons dari pelaku ruqyah. Komentar positif berasal dari individu yang mengalami gangguan kesehatan mental seperti kecemasan dan ketegangan fisik, yang kemudian memberikan testimoni setelah menerima layanan ruqyah secara live streaming. Permintaan ruqyah yang disampaikan melalui kolom komentar memperlihatkan bahwa ruang digital telah menjadi media konsultasi spiritual jarak jauh. Respons yang diberikan berupa pembacaan ayat suci dan instruksi sederhana kepada pasien mencerminkan komunikasi interpersonal yang bersifat empatik. Penelitian ini menggunakan teori komunikasi bermediasi komputer (Computer Mediated Communication) untuk memahami bentuk interaksi virtual yang terjalin tanpa kehadiran fisik, serta teori komodifikasi agama untuk mengkaji bagaimana nilai-nilai spiritual ditampilkan dan dimaknai dalam konteks media digital. Temuan ini menunjukkan bahwa praktik keagamaan dalam media sosial tidak hanya bersifat ritual, tetapi juga menjadi bagian dari pertukaran simbolik dan ekonomi dalam media digital
Hamka’s Reformist Epistemology: Modernist Genealogies, Hermeneutical Strategies, and the Making of Islamic Renewal in the Malay-Indonesian World
Full text linkThis study investigates Hamka’s reformist epistemology by examining the modernist genealogies and hermeneutical strategies that shaped his intellectual project in the Malay Indonesian world. While previous scholarship has highlighted Hamka as a literary figure, nationalist thinker, or religious leader, limited attention has been given to the systematic ways in which he internalized, adapted, and transformed the rational modernism of Muhammad Abduh into a distinct framework of Islamic renewal. Addressing this gap, the study aims to identify the intellectual transmission of Abduh’s ideas into Hamka’s corpus, analyze the interpretive principles embedded in Tafsir al Azhar and related writings, and explain how these principles contributed to the emergence of a localized yet cosmopolitan modernist discourse. Methodologically, the research employs qualitative textual analysis, intellectual genealogy, and historical contextualization using primary sources from Hamka’s tafsir, essays, speeches, and archival materials, complemented by secondary analyses of Southeast Asian reform movements. The findings reveal that Hamka developed a reformist epistemology grounded in rational inquiry, ethical intentionality, and the rejection of uncritical conformity, while simultaneously constructing a vernacularized model of Islamic modernity attuned to Malay Indonesian socio cultural realities. This synthesis produced a transformative religious discourse that reshaped educational, doctrinal, and public life across the region. The study contributes theoretically by repositioning Hamka within the global trajectory of Islamic modernism and demonstrating how peripheral intellectual spaces generate original models of reform. Its implications extend to contemporary debates on Islamic hermeneutics, religious authority, and the ongoing negotiation of modernity in Muslim Southeast Asia.Artikel ini bermaksud mengkaji latar belakang sejarah pertumbuhan gerakan pembaharuan Islam yang muncul di Minangkabau yang dipelopori oleh Haji Abdul Malik bin Abdul Karim Amrullah atau nama singkatannya Hamka (1908-1981). Isu utama yang dibincangkan ialah konteks pembaharuan sosio-agama yang dicetuskannya dalam arus kemodenan, dan naratif yang terkait tentang pemurnian agama, perjuangan moden dan kesedaran spiritual. Pandangan agamanya memberi pengaruh yang mendalam dalam membangkitkan kesedaran dan perjuangan agama kaum Muda yang tercetus pada permulaan abad ke 20 di kepulauan Melayu-Indonesia. Ia terkesan dengan gagasan-gagasan moden yang dikembangkan dari ajaran Shaykh Muhammad Abduh (1849-1905) yang memberi pengaruh yang fenomenal dan menentukan di gugusan Melayu tersebut. Gerakan pembaharuan ini dipelopori oleh golongan modernis (Kaum Muda) yang menyebarkan idea-idea pembaharuan yang progresif dan dinamik menerusi berkala dan akhbar yang diterbitkan mereka seperti Al-Imam, Al-Munirdan Saudara. Antara perintis yang terawal dalam perjuangan Kaum Muda adalah bapanya sendiri Haji Rasul dan Kiyai Haji Ahmad Dahlan, pendiri Muhammadiyah. Perjuangan ini diwarisi oleh Hamka yang menjadi tonggak dan kekuatan penting dalam pergerakan Muhammadiyah dan penganjur utama idea-idea reformis yang diilhamkan oleh Abduh melalui aktiviti dan penulisannya yang berpengaruh. Dapatan kajian ini merumuskan bahawa gerak perjuangannya telah membawa kesan yang meluas dalam kesedaran moden yang dicetuskan oleh gerakan tajdid dan islah yang tersusun dalam pergerakan Muhammadiyah yang dipimpinnya. Justeru artikel ini ingin menzahirkan legasi dan sumbangannya yang bermakna dalam sejarah dan tradisi pembaharuan dan pemodenan Islam di dunia Melayu