Fawaizul Umam - Academia.edu (original) (raw)
Papers by Fawaizul Umam
Al-Ihkam : Jurnal Hukum dan Pranata Sosial, Jun 15, 2024
Ulumuna, Dec 31, 2023
This research-based article discusses interreligious relations and religious believers' views as ... more This research-based article discusses interreligious relations and religious believers' views as determining forms of interreligious relations. It chose a village in a rural area as the research locus, namely Sukoreno, Jember Regency, East Java Province. This village has four religious communities (Islam, Hinduism, Christianity, Catholicism) and one mysticism community (Sapta Darma). So far, they have displayed a peaceful-productive relationship amid the cultural diversities, especially religious differences. This is interesting in Indonesia's current situation, which is often plagued by religious conflicts. It is also important in the context of multiculturalism discourse, which tends to be urban-biased and its enrichment in an Islamic perspective. Therefore, this study explores forms of interreligious relations and how the Sukoreno community uses them as cultural energy to build social cohesion. From an Islamic perspective, the findings can be used as a pilot model for multicultural Indonesian society, both in rural areas and urban areas, where demographically, the majority of citizens are Muslims. Moreover, interreligious relations in Sukoreno can prove that Indonesian people have the cultural wealth to build their own multiculturalism, rooted in the cultural treasures of their own locality, indigenous Islamic multiculturalism.
Ulul Albab, Jun 25, 2019
Islamism as one of transnational political Islam ideologies continues to spread throughout the wo... more 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); 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 rah} mat 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. Sebagai salah satu ideologi Islam-politik transnasional, Islamisme terus bergerak menyebar ke berbagai belahan dunia. Berbeda dengan sejumlah peneliti yang melihat fenomena menguatnya Islamisme sebagai bagian dari
Abstrak: Persoalam kesehatan menjadi salah satu dari sekian permasalahan yang harus dibenahi oleh... more Abstrak: Persoalam kesehatan menjadi salah satu dari sekian permasalahan yang harus dibenahi oleh pemerintah provinsi Nusa Tenggara Barat (NTB). Aspek kesehatan menjadi satu dari tiga indikator penting Indeks Pembangunan Manusia (IPM). penduduk Lombok Timur mencapai 24,36% dari jumlah penduduk NTB, dengan rincian jumlah penduduk 1.141.092 jiwa yang terdiri dari jumlah laki-laki 530.997 jiwa dan perempuan 610.095 jiwa. Data tersebut menunjukkan bahwa jumlah penduduk perempuan yang melebihi jumlah penduduk laki-laki. Namun sayang jumlah yang banyak tidak berkontribusi bagi kualitas hidup masyarakat, tetapi justru menjadi penyumbang persoalan yang menurunkan nilai IPM NTB. Beberapa persoalan perempuan diantaranya: (1) ibu-ibu rumah tangga masih tergantung pada suami karena kurang percaya diri dalam mengambil suatu keputusan; (2) rendahnya vokasional skill; (3) rentan terjadi KDRT; (4) angka perceraian dan poligami tinggi; (5) banyaknya pernikahan dini; (6) belum adanya kelompok-kelompo...
Potensi konflik dari aktivitas penyiaran agama dapat ditelusuri melalui pengarifan kritis atas du... more Potensi konflik dari aktivitas penyiaran agama dapat ditelusuri melalui pengarifan kritis atas dua aspek pola penyiaran itu sendiri, teknis dan substantif. Aspek teknis menunjuk pada (1) strategi, (2) metode, (3) materi, dan (4) model forum, sedangkan aspek substantif menegaskan pada (1) rumusan pengertian penyiaran menurut para pegiatnya, (2) motivasi mereka menjadi juru siar agama, dan (3) tujuan atau target penyiaran agama yang mereka lakukan. Berdasar penyisiran atas persepsi dan praktik penyiaran para juru siar Hindu (dharma duta) dan Islam (da’i) di kota Mataram terjumpai fakta bahwa terdapat persamaan terutama pada aspek teknis dan juga perbedaan teristimewa pada sisi substantif. Karena pada aspek substantif, perbedaan itu mendasar, yakni menyangkut paradigma penyiaran. Islam menumpukan paradigmanya pada trend eksklusivisme, yang mana dalam batas-batas tertentu juga inklusivisme. Sementara, paradigma penyiaran Hindu berkecenderungan pluralism, yang mana dalam beberapa hal men...
Ketika peran dan otoritas negara melemah menyusul euforia reformasi pasca-1998, Majelis Ulama Ind... more Ketika peran dan otoritas negara melemah menyusul euforia reformasi pasca-1998, Majelis Ulama Indonesia (MUI) justru semakin menguat dalam isu-isu politik-keagamaan, terutama dalam praksis kebebasan beragama dan berkeyakinan. Fenomena faktual seputar diskursus keagamaan mutakhir menunjukkan betapa melalui fatwa-fatwanya MUI sukses memainkan peran signifikan dalam dinamika keagamaan kontemporer di Tanah Air. Melalui fatwa, MUI terus berupaya meneguhkan diri sebagai otoritas keulamaan tunggal dan paling absah menyangkut isu-isu keagamaan. Terhadap isu-isu terkait kebebasan beragama dan berkeyakinan, nalar fatwanya terbukti telah membuat negara nurut dan umat pun tunduk. Signifikansinya terutama memang menegas kuat dalam dinamika praksis kebebasan beragama dan berkeyakinan di Indonesia, tak terkecuali di Jawa Timur. Bagaimana MUI meneguhkan peran sekaligus menghabiskan diri sebagai institusi keulamaan paling otoritatif di Indonesia? Bagaimana MUI mengkonstruksi makna dan melibatkan dir...
As a spirit, multiculturalism supposed to be an adhesive social harmony and co-existence in diffe... more As a spirit, multiculturalism supposed to be an adhesive social harmony and co-existence in different cultural background of society, including religious differences. By the spirit of multiculturalism, a multicultural society would be able to coexist peacefully (peace co-existence) and establish a relationship patterns in a relational tolerance while looking at each other even in forms of disparity which is inherent in every member of society, not exception the disparity of religion and orientation diversity. Establishment of spirit of multiculturalism absolutely important in the context of inter-religious relations are often shows in many cases in face of antagonistic. So that there are at least five strategic steps to strengthen the spirit of multiculturalism in the dynamic relationships between people, namely 1) strengthening the tradition of dialogue, 2) regulation of broadcasting activities of religion, 3) reeducation through educational institutions, 4) reorientation of the ro...
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin, 2020
Religious freedom is one type of human rights which caused major resistance to the universalism c... more Religious freedom is one type of human rights which caused major resistance to the universalism claim of human rights in Muslim countries. This article attempted to describe why that resistance arose and how Islam should reconceptualize religious freedom. The religious freedom issues are important to be explored in the context of contemporary Islamic studies because its value and scope tended to be limited in the Islamic conservatism discourse. One of the issues is the fallacy in categorizing the apostasy (riddah)—a non-derogable right—verdicted as a blasphemy in Islam. By reconceptualizing the Islamic meaning of religious freedom, this study applied document analysis to enrich the contemporary Islamist studies, especially to postulate the significant relationship between Islam and human rights and to argue that Islam actually legitimized religious freedom as one of the non-derogable rights.
Teosofi: Jurnal Tasawuf dan Pemikiran Islam, 2020
This study attempts to reveal the trend of Islamism and the institutional responses to it in Indo... more This study attempts to reveal the trend of Islamism and the institutional responses to it in Indonesian higher education, especially in the Perguruan Tinggi Keagamaan Islam Negeri or State Islamic Universities (PTKIN). Three PTKINs, which were UIN Sunan Ampel Surabaya, UIN Maulana Malik Ibrahim Malang, and IAIN Jember, were purposively selected as the research locus. Meanwhile, a case study approach was used to describe Islamism’s trend at these state universities from the 2000s to 2017. It was discovered that the Islamists attempted to infiltrate the campus life through two strategies, which were called persuasive and normative-reeducative. Subsequently, this phenomenon urged the three PTKINs to decide their institutional responses, which have been mainly aimed at deradicalizing campus life and delegitimizing Islamism’s ideology among academics. The institutional responses seem to be pivotal for all PTKINs, especially the three selected schools, because the campus is home to the sc...
EGALITA, 2012
In the growing debate on gender discourse, religious texts (normative doctrines) is one of primar... more In the growing debate on gender discourse, religious texts (normative doctrines) is one of primary bases of producing and reproducing theological arguments for the debate particularly on the issue of gender relation in society. Then, religious figures (Ulama) who pose the “authority” to interpret the text and to build social and religious assumptions (from the texts) on gender issues which influence the prospect and the feature of women empowerment in society become one influential factors for gender equality realization. Therefore, Ulama play significant role in determining social perception on gender in the religious-cultural level of society.
ULUL ALBAB Jurnal Studi Islam, 2019
Islamism as one of transnational political Islam ideologies continues to spread throughout the wo... more 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 revitali...
Jurnal THEOLOGIA, 2016
Based on the urgency of the involvement of the groups' views on the others in any peace initiatio... more Based on the urgency of the involvement of the groups' views on the others in any peace initiation, this study attempted (1) to investigate how the leaders of religious groups in Mataram socially constructed the others and (2) to determine the typology of their social constructions by relying on three main paradigms of religiosity (exclusivism, inclusivism, pluralism). The leaders of religious groups were chosen as a major subject because they had contributed significantly to the social dynamics of the Muslims in this city; as religious elites (ulama), they were not only cultural brokers, but also active creators of social change. To analyze their social constructions on the others, this research used the Berger's social constructionism theory. Their social constructions excavated from purposively selected informants, namely the formal or informal elites of religious groups like the Ahmadiyya, Salafists, Tablighi Jamaat, Shiite, and the traditionalist (Nahdlatul Wathan) and modernist (Muhammadiyah) Islamic groups. It was concluded that their social constructions actually emerged through three moments of dialectic which formed the subjective and objective realities on the others. Through those social constructions, they defined the others. All of their social constructions typologically tended to be exclusive, in certain limits also inclusive, and pluralistic tendencies tended to be absent. Based on the typefication, this study proposed a number of ideal solutions for creating the coexistence of Islamic religious groups in Mataram. Abstrak: Bertolak dari urgensi pelibatan pandangan masing-masing kelompok tentang the others dalam setiap inisiasi perdamaian, studi ini mengkaji (1) konstruksi sosial para elit kelompok-kelompok keagamaan di Kota Mataram tentang the others sekaligus menentukan (2) tipologinya berdasar tiga model utama keberagamaan, yakni eksklusivisme, inklusivisme, dan pluralisme. Para elit dipilih sebagai subjek karena mereka berperan signifikan dalam kelompok masing-masing. Dalam dinamika sosial masyarakat Muslim Kota Mataram, mereka kurang-lebih adalah ulama yang berperan sebagai "makelar budaya" sekaligus kreator aktif perubahan sosial. Untuk memahami konstruksi sosial para elit tentang the others, studi ini menerapkan teori konstruksi sosial Berger. Data utama digali dari para informan yang dipilih secara purposif, yakni mereka yang secara formal maupun informal memimpin kelompok-kelompok keagamaan Islam seperti Ahmadiyah, Salafi, Jama'ah Tabligh, Syi'ah, dan juga kelompok tradisionalis (Nahdlatul Wathan) dan modernis (Muhammadiyah). Hasil kajian menunjukkan bahwa konstruksi sosial mereka muncul lewat tiga momen dialektik yang membentuk realitas subjektif sekaligus objektif tentang the others. Hal itu menentukan cara mereka selaku elit kelompok dalam
Teosofi: Jurnal Tasawuf dan Pemikiran Islam, 2016
This article proposed to revitalize a philosophical paradigm in the academic tradition of Islamic... more This article proposed to revitalize a philosophical paradigm in the academic tradition of Islamic Higher Education (IHE) as a scientific endeavor to pave the way for the revival of Islamic civilization. IHE was selected because its academic tradition institutionally is more likely to hold it than other Islamic educational institutions such as pesantren that tends to play a "prophetic" role as the guardian of religious orthodoxy. The revitalization held to establish three agendas, namely (1) terminating the dichotomous epistemology and then moving on an integrative epistemology, (2) applying multidisciplinary approaches in scientific activities, and (3) strengthening the spirit of criticism and freedom of thought as fundamental principles of the scientific dynamics. Due to the academic traditions concerning intellectual praxis, the agendas have to paint the scientific activities in IHE, from design of sciences to norms of intellectual promiscuity. Establishing three agendas into the academic tradition paradigmatically will enable IHE to creat significant contributions to the revival of Islamic civilization in the future.
ULUMUNA, 2009
Ulama (Islamic scholars) play important role in culturally paternalistic societies. Their prophet... more Ulama (Islamic scholars) play important role in culturally paternalistic societies. Their prophetic role is theologically idealized as successors of prophets’ risâlah, mission. However, historically speaking, history yet often features reality that differs from their normative role. This paper aims to reevaluate the prophetic role of ulama in Lombok, called tuan guru, in the context of religious freedom praxsis. It is found that what is held by tuan guru in the realm of socio-politico-cultural tend to differ from his own existential theological spirit as one of socio-religious institutions. In the context of the praxis of religious freedom, tuan guru in general tend to play a role as a breeder and booster of anti pluralism discourses. Considering the theological claims of Islam itself as a spreader of mercy for all as well as political-cultural claims that Lombok is religious island, the island of thousand mosques, the realm seems ironic.
ISLAMICA: Jurnal Studi Keislaman, 2014
Extremist discourse is found within the Shi’ite community just as it is also found within the Sun... more Extremist discourse is found within the Shi’ite community just as it is also found within the Sunnite group. Within the former, the existence of the sectarian groups –it may be argued- serves as the raison d’ėtre of extremism. These groups emerged first and foremost as a result of the diverging and somewhat conflicting views on the notion of Imāmah; a notion that always forms part and parcel of the Shi’i tenet. This is in addition to the fact that they emerge as a logical result of the doctrinal disparity that members of these group hold on various issues. It is out of these differences however, that the modulation of Shi’ism into the moderates and the extremists -that is the right and the misled Shi’ism as it were- comes into being. What this implies is that that kind of modulation is not simply about the classification and social identification of Shi’ism. It is also about the categorical stigmatization of members of the group toward each other. Hence, the competing truth-claim am...
ISLAMICA: Jurnal Studi Keislaman, 2014
Inter-religious conflict has been part of the history of religions. To the dismay of many, the co... more Inter-religious conflict has been part of the history of religions. To the dismay of many, the conflict has escalated from time to time overshadowing the benevolent nature of religions as a blessing for mankind. Hence, instead of addressing the formidable problems of poverty, backwardness, ignorance, injustice, oppression and the like, people of different religions in one way or another are dragged into the acts of violence. It is this unfortunate development in the history of religions that we are interested in discussing by appealing to the ideas of Farid Esack who has established himself as an international scholar of Islam. We portray Esack as a man whose attention is being paid solely to promote the inter-religious dialogue with a single purpose in mind, to push peace and harmony for all regardless of their race and religion. We are particularly interested in developing further the idea of what he calls a "productive dialogue" in which an awareness of religious solidarity constitutes an integral part. We will try to expose the "hermeneutics of awareness" to get a better idea of what Esack is trying to do as far as social harmony is concerned. Within this scheme we will also discuss some other related issues such as the problem of pluralism and liberation. We argue that Esack sees the problem of social harmony as essentially theological and not simply political. It is therefore the task of religion-and not simply of politic-to deal with such problem.
This paper describes the challenges to nurture religious freedom in Indonesia due to the misrepre... more This paper describes the challenges to nurture religious freedom in Indonesia due to the misrepresentation of the state’s roles. It discusses religious freedom based on the spirit of individual rights to practice religion (including not to embrace any religion). An analysis is started by proposing facts about the violence of religious freedom and some actual threats to religious freedom. Then, it is concluded with solution of two levels, namely reconstructing the relation between state and religion (public), and revitalizing the inclusiveness of religious pluralism in the people’s consciousness using Islam as its perspective. This is because religious freedom is still a great challenge for Indonesia both in the present and in the future. If we respond to the challenges wisely, the establishment and existence of religious freedom, peace, and inter-religious cooperation in this state is not impossible. Therefore, the prospect of religious freedom in Indonesia relies on the state’s and...
Al-Ihkam : Jurnal Hukum dan Pranata Sosial, Jun 15, 2024
Ulumuna, Dec 31, 2023
This research-based article discusses interreligious relations and religious believers' views as ... more This research-based article discusses interreligious relations and religious believers' views as determining forms of interreligious relations. It chose a village in a rural area as the research locus, namely Sukoreno, Jember Regency, East Java Province. This village has four religious communities (Islam, Hinduism, Christianity, Catholicism) and one mysticism community (Sapta Darma). So far, they have displayed a peaceful-productive relationship amid the cultural diversities, especially religious differences. This is interesting in Indonesia's current situation, which is often plagued by religious conflicts. It is also important in the context of multiculturalism discourse, which tends to be urban-biased and its enrichment in an Islamic perspective. Therefore, this study explores forms of interreligious relations and how the Sukoreno community uses them as cultural energy to build social cohesion. From an Islamic perspective, the findings can be used as a pilot model for multicultural Indonesian society, both in rural areas and urban areas, where demographically, the majority of citizens are Muslims. Moreover, interreligious relations in Sukoreno can prove that Indonesian people have the cultural wealth to build their own multiculturalism, rooted in the cultural treasures of their own locality, indigenous Islamic multiculturalism.
Ulul Albab, Jun 25, 2019
Islamism as one of transnational political Islam ideologies continues to spread throughout the wo... more 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); 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 rah} mat 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. Sebagai salah satu ideologi Islam-politik transnasional, Islamisme terus bergerak menyebar ke berbagai belahan dunia. Berbeda dengan sejumlah peneliti yang melihat fenomena menguatnya Islamisme sebagai bagian dari
Abstrak: Persoalam kesehatan menjadi salah satu dari sekian permasalahan yang harus dibenahi oleh... more Abstrak: Persoalam kesehatan menjadi salah satu dari sekian permasalahan yang harus dibenahi oleh pemerintah provinsi Nusa Tenggara Barat (NTB). Aspek kesehatan menjadi satu dari tiga indikator penting Indeks Pembangunan Manusia (IPM). penduduk Lombok Timur mencapai 24,36% dari jumlah penduduk NTB, dengan rincian jumlah penduduk 1.141.092 jiwa yang terdiri dari jumlah laki-laki 530.997 jiwa dan perempuan 610.095 jiwa. Data tersebut menunjukkan bahwa jumlah penduduk perempuan yang melebihi jumlah penduduk laki-laki. Namun sayang jumlah yang banyak tidak berkontribusi bagi kualitas hidup masyarakat, tetapi justru menjadi penyumbang persoalan yang menurunkan nilai IPM NTB. Beberapa persoalan perempuan diantaranya: (1) ibu-ibu rumah tangga masih tergantung pada suami karena kurang percaya diri dalam mengambil suatu keputusan; (2) rendahnya vokasional skill; (3) rentan terjadi KDRT; (4) angka perceraian dan poligami tinggi; (5) banyaknya pernikahan dini; (6) belum adanya kelompok-kelompo...
Potensi konflik dari aktivitas penyiaran agama dapat ditelusuri melalui pengarifan kritis atas du... more Potensi konflik dari aktivitas penyiaran agama dapat ditelusuri melalui pengarifan kritis atas dua aspek pola penyiaran itu sendiri, teknis dan substantif. Aspek teknis menunjuk pada (1) strategi, (2) metode, (3) materi, dan (4) model forum, sedangkan aspek substantif menegaskan pada (1) rumusan pengertian penyiaran menurut para pegiatnya, (2) motivasi mereka menjadi juru siar agama, dan (3) tujuan atau target penyiaran agama yang mereka lakukan. Berdasar penyisiran atas persepsi dan praktik penyiaran para juru siar Hindu (dharma duta) dan Islam (da’i) di kota Mataram terjumpai fakta bahwa terdapat persamaan terutama pada aspek teknis dan juga perbedaan teristimewa pada sisi substantif. Karena pada aspek substantif, perbedaan itu mendasar, yakni menyangkut paradigma penyiaran. Islam menumpukan paradigmanya pada trend eksklusivisme, yang mana dalam batas-batas tertentu juga inklusivisme. Sementara, paradigma penyiaran Hindu berkecenderungan pluralism, yang mana dalam beberapa hal men...
Ketika peran dan otoritas negara melemah menyusul euforia reformasi pasca-1998, Majelis Ulama Ind... more Ketika peran dan otoritas negara melemah menyusul euforia reformasi pasca-1998, Majelis Ulama Indonesia (MUI) justru semakin menguat dalam isu-isu politik-keagamaan, terutama dalam praksis kebebasan beragama dan berkeyakinan. Fenomena faktual seputar diskursus keagamaan mutakhir menunjukkan betapa melalui fatwa-fatwanya MUI sukses memainkan peran signifikan dalam dinamika keagamaan kontemporer di Tanah Air. Melalui fatwa, MUI terus berupaya meneguhkan diri sebagai otoritas keulamaan tunggal dan paling absah menyangkut isu-isu keagamaan. Terhadap isu-isu terkait kebebasan beragama dan berkeyakinan, nalar fatwanya terbukti telah membuat negara nurut dan umat pun tunduk. Signifikansinya terutama memang menegas kuat dalam dinamika praksis kebebasan beragama dan berkeyakinan di Indonesia, tak terkecuali di Jawa Timur. Bagaimana MUI meneguhkan peran sekaligus menghabiskan diri sebagai institusi keulamaan paling otoritatif di Indonesia? Bagaimana MUI mengkonstruksi makna dan melibatkan dir...
As a spirit, multiculturalism supposed to be an adhesive social harmony and co-existence in diffe... more As a spirit, multiculturalism supposed to be an adhesive social harmony and co-existence in different cultural background of society, including religious differences. By the spirit of multiculturalism, a multicultural society would be able to coexist peacefully (peace co-existence) and establish a relationship patterns in a relational tolerance while looking at each other even in forms of disparity which is inherent in every member of society, not exception the disparity of religion and orientation diversity. Establishment of spirit of multiculturalism absolutely important in the context of inter-religious relations are often shows in many cases in face of antagonistic. So that there are at least five strategic steps to strengthen the spirit of multiculturalism in the dynamic relationships between people, namely 1) strengthening the tradition of dialogue, 2) regulation of broadcasting activities of religion, 3) reeducation through educational institutions, 4) reorientation of the ro...
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin, 2020
Religious freedom is one type of human rights which caused major resistance to the universalism c... more Religious freedom is one type of human rights which caused major resistance to the universalism claim of human rights in Muslim countries. This article attempted to describe why that resistance arose and how Islam should reconceptualize religious freedom. The religious freedom issues are important to be explored in the context of contemporary Islamic studies because its value and scope tended to be limited in the Islamic conservatism discourse. One of the issues is the fallacy in categorizing the apostasy (riddah)—a non-derogable right—verdicted as a blasphemy in Islam. By reconceptualizing the Islamic meaning of religious freedom, this study applied document analysis to enrich the contemporary Islamist studies, especially to postulate the significant relationship between Islam and human rights and to argue that Islam actually legitimized religious freedom as one of the non-derogable rights.
Teosofi: Jurnal Tasawuf dan Pemikiran Islam, 2020
This study attempts to reveal the trend of Islamism and the institutional responses to it in Indo... more This study attempts to reveal the trend of Islamism and the institutional responses to it in Indonesian higher education, especially in the Perguruan Tinggi Keagamaan Islam Negeri or State Islamic Universities (PTKIN). Three PTKINs, which were UIN Sunan Ampel Surabaya, UIN Maulana Malik Ibrahim Malang, and IAIN Jember, were purposively selected as the research locus. Meanwhile, a case study approach was used to describe Islamism’s trend at these state universities from the 2000s to 2017. It was discovered that the Islamists attempted to infiltrate the campus life through two strategies, which were called persuasive and normative-reeducative. Subsequently, this phenomenon urged the three PTKINs to decide their institutional responses, which have been mainly aimed at deradicalizing campus life and delegitimizing Islamism’s ideology among academics. The institutional responses seem to be pivotal for all PTKINs, especially the three selected schools, because the campus is home to the sc...
EGALITA, 2012
In the growing debate on gender discourse, religious texts (normative doctrines) is one of primar... more In the growing debate on gender discourse, religious texts (normative doctrines) is one of primary bases of producing and reproducing theological arguments for the debate particularly on the issue of gender relation in society. Then, religious figures (Ulama) who pose the “authority” to interpret the text and to build social and religious assumptions (from the texts) on gender issues which influence the prospect and the feature of women empowerment in society become one influential factors for gender equality realization. Therefore, Ulama play significant role in determining social perception on gender in the religious-cultural level of society.
ULUL ALBAB Jurnal Studi Islam, 2019
Islamism as one of transnational political Islam ideologies continues to spread throughout the wo... more 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 revitali...
Jurnal THEOLOGIA, 2016
Based on the urgency of the involvement of the groups' views on the others in any peace initiatio... more Based on the urgency of the involvement of the groups' views on the others in any peace initiation, this study attempted (1) to investigate how the leaders of religious groups in Mataram socially constructed the others and (2) to determine the typology of their social constructions by relying on three main paradigms of religiosity (exclusivism, inclusivism, pluralism). The leaders of religious groups were chosen as a major subject because they had contributed significantly to the social dynamics of the Muslims in this city; as religious elites (ulama), they were not only cultural brokers, but also active creators of social change. To analyze their social constructions on the others, this research used the Berger's social constructionism theory. Their social constructions excavated from purposively selected informants, namely the formal or informal elites of religious groups like the Ahmadiyya, Salafists, Tablighi Jamaat, Shiite, and the traditionalist (Nahdlatul Wathan) and modernist (Muhammadiyah) Islamic groups. It was concluded that their social constructions actually emerged through three moments of dialectic which formed the subjective and objective realities on the others. Through those social constructions, they defined the others. All of their social constructions typologically tended to be exclusive, in certain limits also inclusive, and pluralistic tendencies tended to be absent. Based on the typefication, this study proposed a number of ideal solutions for creating the coexistence of Islamic religious groups in Mataram. Abstrak: Bertolak dari urgensi pelibatan pandangan masing-masing kelompok tentang the others dalam setiap inisiasi perdamaian, studi ini mengkaji (1) konstruksi sosial para elit kelompok-kelompok keagamaan di Kota Mataram tentang the others sekaligus menentukan (2) tipologinya berdasar tiga model utama keberagamaan, yakni eksklusivisme, inklusivisme, dan pluralisme. Para elit dipilih sebagai subjek karena mereka berperan signifikan dalam kelompok masing-masing. Dalam dinamika sosial masyarakat Muslim Kota Mataram, mereka kurang-lebih adalah ulama yang berperan sebagai "makelar budaya" sekaligus kreator aktif perubahan sosial. Untuk memahami konstruksi sosial para elit tentang the others, studi ini menerapkan teori konstruksi sosial Berger. Data utama digali dari para informan yang dipilih secara purposif, yakni mereka yang secara formal maupun informal memimpin kelompok-kelompok keagamaan Islam seperti Ahmadiyah, Salafi, Jama'ah Tabligh, Syi'ah, dan juga kelompok tradisionalis (Nahdlatul Wathan) dan modernis (Muhammadiyah). Hasil kajian menunjukkan bahwa konstruksi sosial mereka muncul lewat tiga momen dialektik yang membentuk realitas subjektif sekaligus objektif tentang the others. Hal itu menentukan cara mereka selaku elit kelompok dalam
Teosofi: Jurnal Tasawuf dan Pemikiran Islam, 2016
This article proposed to revitalize a philosophical paradigm in the academic tradition of Islamic... more This article proposed to revitalize a philosophical paradigm in the academic tradition of Islamic Higher Education (IHE) as a scientific endeavor to pave the way for the revival of Islamic civilization. IHE was selected because its academic tradition institutionally is more likely to hold it than other Islamic educational institutions such as pesantren that tends to play a "prophetic" role as the guardian of religious orthodoxy. The revitalization held to establish three agendas, namely (1) terminating the dichotomous epistemology and then moving on an integrative epistemology, (2) applying multidisciplinary approaches in scientific activities, and (3) strengthening the spirit of criticism and freedom of thought as fundamental principles of the scientific dynamics. Due to the academic traditions concerning intellectual praxis, the agendas have to paint the scientific activities in IHE, from design of sciences to norms of intellectual promiscuity. Establishing three agendas into the academic tradition paradigmatically will enable IHE to creat significant contributions to the revival of Islamic civilization in the future.
ULUMUNA, 2009
Ulama (Islamic scholars) play important role in culturally paternalistic societies. Their prophet... more Ulama (Islamic scholars) play important role in culturally paternalistic societies. Their prophetic role is theologically idealized as successors of prophets’ risâlah, mission. However, historically speaking, history yet often features reality that differs from their normative role. This paper aims to reevaluate the prophetic role of ulama in Lombok, called tuan guru, in the context of religious freedom praxsis. It is found that what is held by tuan guru in the realm of socio-politico-cultural tend to differ from his own existential theological spirit as one of socio-religious institutions. In the context of the praxis of religious freedom, tuan guru in general tend to play a role as a breeder and booster of anti pluralism discourses. Considering the theological claims of Islam itself as a spreader of mercy for all as well as political-cultural claims that Lombok is religious island, the island of thousand mosques, the realm seems ironic.
ISLAMICA: Jurnal Studi Keislaman, 2014
Extremist discourse is found within the Shi’ite community just as it is also found within the Sun... more Extremist discourse is found within the Shi’ite community just as it is also found within the Sunnite group. Within the former, the existence of the sectarian groups –it may be argued- serves as the raison d’ėtre of extremism. These groups emerged first and foremost as a result of the diverging and somewhat conflicting views on the notion of Imāmah; a notion that always forms part and parcel of the Shi’i tenet. This is in addition to the fact that they emerge as a logical result of the doctrinal disparity that members of these group hold on various issues. It is out of these differences however, that the modulation of Shi’ism into the moderates and the extremists -that is the right and the misled Shi’ism as it were- comes into being. What this implies is that that kind of modulation is not simply about the classification and social identification of Shi’ism. It is also about the categorical stigmatization of members of the group toward each other. Hence, the competing truth-claim am...
ISLAMICA: Jurnal Studi Keislaman, 2014
Inter-religious conflict has been part of the history of religions. To the dismay of many, the co... more Inter-religious conflict has been part of the history of religions. To the dismay of many, the conflict has escalated from time to time overshadowing the benevolent nature of religions as a blessing for mankind. Hence, instead of addressing the formidable problems of poverty, backwardness, ignorance, injustice, oppression and the like, people of different religions in one way or another are dragged into the acts of violence. It is this unfortunate development in the history of religions that we are interested in discussing by appealing to the ideas of Farid Esack who has established himself as an international scholar of Islam. We portray Esack as a man whose attention is being paid solely to promote the inter-religious dialogue with a single purpose in mind, to push peace and harmony for all regardless of their race and religion. We are particularly interested in developing further the idea of what he calls a "productive dialogue" in which an awareness of religious solidarity constitutes an integral part. We will try to expose the "hermeneutics of awareness" to get a better idea of what Esack is trying to do as far as social harmony is concerned. Within this scheme we will also discuss some other related issues such as the problem of pluralism and liberation. We argue that Esack sees the problem of social harmony as essentially theological and not simply political. It is therefore the task of religion-and not simply of politic-to deal with such problem.
This paper describes the challenges to nurture religious freedom in Indonesia due to the misrepre... more This paper describes the challenges to nurture religious freedom in Indonesia due to the misrepresentation of the state’s roles. It discusses religious freedom based on the spirit of individual rights to practice religion (including not to embrace any religion). An analysis is started by proposing facts about the violence of religious freedom and some actual threats to religious freedom. Then, it is concluded with solution of two levels, namely reconstructing the relation between state and religion (public), and revitalizing the inclusiveness of religious pluralism in the people’s consciousness using Islam as its perspective. This is because religious freedom is still a great challenge for Indonesia both in the present and in the future. If we respond to the challenges wisely, the establishment and existence of religious freedom, peace, and inter-religious cooperation in this state is not impossible. Therefore, the prospect of religious freedom in Indonesia relies on the state’s and...