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researchers , and scientists to submit their best-papers, and publish it in ajis (academic journal of islamic studies). p-issn: 2548-3277 e-issn: 2548-3285 mailing address: pusat penerbitan dan publikasi ilmiah institut agama islam negeri (iain) curup jl. dr. ak. gani no. 01 curup, rejang lebong bengkulu indonesia email : ajis@iaincurup.ac.id  website: http://journal.iaincurup.ac.id/index.php/ajis announcements   accreditation     posted: 2020-06-15   more announcements... vol 7, no 2 (2022) table of contents articles the nexus between islam and development: a review and bibliometric analytics doi : 10.29240/ajis.v7i2.5325 | abstract views : 206 times nurus shalihin pdf 195-236 human rights and democracy in islamic perspective doi : 10.29240/ajis.v7i2.5500 | abstract views : 16 times busman edyar, ilda hayati, muslih kondang pdf 237-260 sex education in islamic education perspective doi : 10.29240/ajis.v7i2.4128 | abstract views : 6 times pristian hadi putra, yelni erniyati pdf 261-282 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register search current archives announcements home > vol 7, no 2 (2022) ajis: academic journal of islamic studies ajis: academic journal of islamic studies. it concerns to extensively publish the issues of islamic studies. the journal is published and printed by the institut agama islam negeri (iain) curup. published twice in a year on may and november, the journal of ajis (academic journal of islamic studies) invites all of participant—scholars, researchers , and scientists to submit their best-papers, and publish it in ajis (academic journal of islamic studies). p-issn: 2548-3277 e-issn: 2548-3285 mailing address: pusat penerbitan dan publikasi ilmiah institut agama islam negeri (iain) curup jl. dr. ak. gani no. 01 curup, rejang lebong bengkulu indonesia email : ajis@iaincurup.ac.id  website: http://journal.iaincurup.ac.id/index.php/ajis announcements   accreditation     posted: 2020-06-15   more announcements... vol 7, no 2 (2022) table of contents articles the nexus between islam and development: a review and bibliometric analytics doi : 10.29240/ajis.v7i2.5325 | abstract views : 206 times nurus shalihin pdf 195-236 human rights and democracy in islamic perspective doi : 10.29240/ajis.v7i2.5500 | abstract views : 16 times busman edyar, ilda hayati, muslih kondang pdf 237-260 sex education in islamic education perspective doi : 10.29240/ajis.v7i2.4128 | abstract views : 6 times pristian hadi putra, yelni erniyati pdf 261-282 the solvency level of sharia insurance companies in indonesia (a critical analysis study) doi : 10.29240/ajis.v7i2.5122 | abstract views : 2 times ai fitri nurlatifah, rossje v saputri pdf 283-306 respect for the red white flag in the understanding of syataryah and muhammadiyah communities: a comparative study doi : 10.29240/ajis.v7i2.5483 | abstract views : 65 times edriagus saputra, gusnanda gusnanda, nana gustianda, wisda rahmadinur, amal syahidin pdf 307-322 the response from pesantren recognition in the configuration of the national education system doi : 10.29240/ajis.v7i2.5136 | abstract views : 1 times bassam abul a'la, moh. rifqi rahman pdf 323-342 building moderation islam in plural community: relation between social media and social conflicts in padang, west sumatera-indonesia doi : 10.29240/ajis.v7i2.4433 | abstract views : 1 times reza fahmi, prima aswirna pdf 343-354 sexual violence against disability women in a matrilineal society doi : 10.29240/ajis.v7i2.5511 | abstract views : 1 times widia fithri, elyusra ulfah pdf 355-374 indexed by:   &amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;lt;div class="statcounter"&amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;gt;&amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;lt;a title="web statistics" href="http://statcounter.com/" target="_blank"&amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;gt;&amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;lt;img class="statcounter" src="//c.statcounter.com/12194774/0/a8c6ae9f/0/" alt="web 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journal of islamic studies, vol. 5, no. 1, 2020 iain curup – indonesia | issn 2580-3174, (p); 2580-3190 (e) doi: 10.29240/ajis.v5i1.1370, page: the relationship of positive thinking and forgiving behavior in student’s friendship reza fahmi, dila fulnandra, prima aswirna universitas islam negeri (uin) imam bonjol padang, indonesia rezafahmi@uinib.ac.id abstract: the objective of this study was to determine the category of positive thinking and forgiving behavior among the students in their friendship. this research applied a quantitative approach where the data were analyzed by using pearson correlation analysis. the subjects of this research were 65 students from 78 students in the populations. the data were collected by using the instrument as regards psychological scales, a modification of the likert scale. it measured the level of positive thinking forgiving behavior. the results of this study revealed that the boarding school's students at lubuk lintah have a low level of positive thinking. furthermore, the students who live in heler dorm at lubuklintahalso have a low level of forgiving behavior in which the significance value of positive thinking and forgiving behavior was 0,000 with a pearson correlation coefficient of 0.666. keywords: positive thinking, heler, forgiving behavior in t roduc t ion humans are known as social beings, wherein the process of human development, they cannot be separated from social interaction. in doing so, the condition certainly does not always run smoothly. some unpleasant things, such as quarrels, conflicts, or making mistakes, possibly occur among the students. such a thing can hurt one another. as regards social interaction, it is not pleasant if somebody makes mistakes without apologizing. in a similar case, sometimes the mistakes are not forgiven by some students. there is also a case when somebody already apologized but not sincerely forgiven. forgiveness is the key to break anger and the fetter of hatred towards someone. it breaks the attachment to selfishness.forgiveness (in hasan, 2013: 13-14) is socially used as an instrument to block one's desire for revenge. mccullough (in anggraini and hijriyati, 2014: 19) suggests that forgiveness can be a set of motivations to prevent someone from revenge and defuse the urge to maintain hatred towards the offending party. moreover, it increases the possibility to conciliate the relationship with the offending party. a similar opinion was expressed by wardhati and faturochman (2019: 3) that forgiveness is a willingness to release of painful mistakes from the past. forno 44 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 longer looking for the reason of anger and hatred, and dismiss the desire to hurt others or yourself.as human beings, it is undeniable that we have experienced ups and downs in relationships, such as in a friendship. in a close relationship, forgiving (in utami, 2015: 56) is said as what is wanted and needed by individuals who make mistakes. forgiveness means removing wounds or scars in the heart; according to shihab, forgiveness requires a readiness to forgive both requested and not requested. price, ladd, and hays (in anggraini and hijriyati, 2014: 20) define friendship as a relationship where specific social and emotional needs are met . it includes emotional support, task assistance, and intellectual stimulation. according to hajad (2011: 343), friendship means truly friendship, and he will not last long without being willing to forgive the mistakes of his friends. friends must be treated in proper ways so that friendship will not break. it also includes maintaining a love for old friends who close in faith.those attitudes are indicators of the kindness of one's behavior that will be the way to get the trust of others. appertaining to unpleasant feelings, some of us maybe have experienced bad treatment from others,such as the students we love. besides, others may run their days in an environment that continually suppresses and insults their self-esteem.thus, many factors can cause resentment or unpleasant feeling. it can occur in everybody or every group of people, including the students. some students live in groups (dormitories), and some live individually (boarding). the boarding house is a temporary residence. at boarding house, someone can have a lot of friends since a boarding house accepts many students to stay. therefore, one must be able to adjust to their environment. unfortunately, self-adjustment certainly does not always run smoothly; there are often problems and mistakes that hurt the heart. some issues can be overcome entirely,while the otherscannot be finished quickly. in other words, they have not met the agreement towards the problem. in this study, the researchers focus on the students who live in a boarding house. kos heler is one of the boarding houses that is inhabited by the students of uin imam bonjol students. uin imam bonjol students are students who are required to be able to master and live the basic teachings of islam, namely the qur'an and hadith. by learning the pillars and principles of islam, the students are expected to adjust their behavior to the guidance taught by the sources of islamic teachings. however, the fact shows that not all of the reza fahmi, et.al: the relationship of positive thinking| 45 students lived in that boarding house can implement to forgive one's mistakes effortlessly. regarding this, one factor that can foster self-forgiving behavior is the ability to think positively. positive thinking makes a big difference in individual's life because a good and positive attitude starts with positive thinking.makin & lindley (in nurmayasari and hadjam, 2015: 9) say that positive thinking is a way that can make someone more positive by evaluating everything by seeing the positive aspects of everything. positive thoughts will also produce a positive mental attitude that will help individuals to build hopes and overcome discouragement. grounded in theforegoing condition as regards positive thinking and forgiving behavior, this research scrutinized whether there is a relationship between positive thinkingand forgiving behavior in friendshipamong the students who lived in heler (the dormitory). this study aimed to determine the category of positive thinking and forgiving behavior. furthermore, it analyze the relationship between positive thinking and forgiving behavior of the students. for the readers, this research is significantin providing information about the relationship between positive thinking and forgiving behavior among the students. whereas, for boarding's owners, the information will be useful as they need to pay attention to the developments or problems occurred in the boarding students so that harmony can be created among fellow boarders. resea rc h met h odo logy this research applieda quantitative approach that was defined as a scientific method that has met the scientific principles empirical, objective, measurable, rational, and systematic ( sugiyono, 2010: 7). the independent variables of this study are positive thinking, while the dependent variable is forgiving behavior. stratified random sampling was used as the sampling technique. it was done by taking the number of samples in each group that was adjusted to the size of the population. the following table shows the sample in detail: table 1: number of samples no year of college amount 1 2013 3 students 2 2014 12 students 3 2015 15 students 46 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 4 2016 9 students 5 2017 8 students 6 2018 18 students total 65 students the populations of this study were the students of imam bonjol padang state islamic university who live in heler boarding house with a total of 78 students. the sample were 65 students taken randomly through the slovin formula.the type of scale used in the study is an ordinal scale with a likert scale because it is following the purpose of the study to measure the attitude of the subjects related to the variables studied.the measurement scale used in this study is the scale of positive thinking and the level of forgiving behavior. the level of positive thinking is guided by albercth's theory, which says there are four aspects of positive thinking, namely positive expectations, selfaffirmations, statements that do not assess, and realistic adjustment (in authority, 2007: 155). according to literature reviewed a forgiving behavior scales taken from mccullough's theory that consists of a few a-spec, namely avoidance motivation and revenge motivation (mcculough, 2000: 44). according to sekaran (in priyatno, 2012: 187), the reliability that less than 0.6 is not accepted, while 0.7 is acceptable, and above 0.8 is good. thus, from the explanation above, the researchers takes the reliability limit of 0.8. this study used questionnaire as the data collection technique where there were two scales. a range consisting of 80 statement items and level of forgiving behavior consisting of 41 item statements. on each level, there is an identity sheet, an answer column, the instruction, and thank you. moreover, the researchers used interviews and observations as an initial data collection techniques. res ult a n d d isc us sion the description of the data were used to categorize variables by classifying the subjects into two categories, namely, high and low. according to azwar (2005), a scale score as a result of a numerical (quantitative) score requires a norm of comparison to be interpreted qualitatively. based on these objectives, the researchers determined a categorization according to the following formula. the above category formula is used as a reference to determine the categories of positive thinking and the categories of forgiving behavior onboarding's students. the following table can illustrate categorization based on the results of these studies. reza fahmi, et.al: the relationship of positive thinking| 47 table 2: categorization of positive thinking scale no score amount category percentage 1 160-201 35 low 54% 2 202-242 30 high 46% source: research data based on the analysis of the data, it shows that from 65 subjects studied, as many as 35 students or 54% have low levels of positive thinking, and 30 students or 46% have high levels of positive thinking. this data indicates that most of the boarding students in lubuklintah are more dominant having a low level of positive thinking. a student is said to have a low level of positive thinking when inclined to think negatively. itprevents a person from accepting others' opinions, new things, and socialization. if the negativity is more dominant in one's mind, it can cause prejudice, self-blame, pessimism, distrust and suspicion with no reason at all. rahardian sukma (2017: 26) stated that negative thoughts is a collection of wrong ideas that hinder a person's steps from obtaining better conditions and situations and make human behavior not directed. in its form, negative thoughts are not only in ways such as anger, jealousy, or prejudice but also be anxious, scared, sad, anxious, restless, frustrated, feeling lonely, feeling worthless, pessimistic, and quickly give up. table 3: categorization of the scale of forgiving behavior no score amount category percentage 1 87-118 41 low 63% 2 119-149 24 high 37% source: research data based on the data analysis, it shows from 65 studied subjects, 41 students or 63% have a low level of forgiving behavior, while 24 students or 37% have a high level of forgiving behavior. this data indicates that most of the boarding students in lubuklintah are more dominant having a low level of forgiving behavior. a student has a low forgiving behavior when it tends to be difficult to forgive others because there is still a sense of revenge and anger in his heart that is caused by conflicts that have previously occurred to a person. one of the problems that often occurs is a conflict with roommates. many factors that potentially become a problem such asa picket schedule, borrowing with no 48 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 permission, feel jealous of other friends, offended by way of talking, debts, inappropriate learning habits, and room cleanliness. as stated by baumeister (in sumiati and stefanus, 2013: 147), one obstacle to give a forgiveness is the inability of the individual to see the possible things that exist in him to do something that should not be against other individuals. baumeister further explained that the failure to understand that individuals might make mistakes made by other individuals is related to a rougher assessment (not mature) and low readiness to forgive. resting upon the data obtained, the researchers can conclude that there is a relationship between positive thinking and forgiving behavior. it can be proven based on the results of data analysis that have been carried out, namely: 1. linearity test linearity test aims to determine whether the two research variables significantly have a linear relationship or not. both variables are said to be linear if they have a significance level of less than 0.05 (p <0.05) (priyatno, 2014: 79).based on the linearity test using spss version 16.0 for windows, it can be seen that the significance value of linearity is 0.00 0 and the importance of f = 63.906. because the significance is less than 0.05 (0.00 0 <0.05), it can be concluded that there are a linear relationship between positive thinking variables and forgiving behavior. it refers that the assumption of linearity is fulfilled. 2. normality test the normality test aims to determine whether the data population is normally distributed or not. normal data distribution states that the research subjects are classified as representative or can represent the existing population, preferably if the delivery is not normal, it can be concluded that the issue is not elected or does not represent the current population. the normality test in this study used the one-sample kolmogorov smirnov test. it can be stated customarily distributed if the significance is more significant than 0.05 (priyatno, 2012). based on data analyzed by using spss version 16.0 for windows, the normality test results are as follows. reza fahmi, et.al: the relationship of positive thinking| 49 table 4: test for the normality of positive thinking scale and forgiving behavior source: spss data 16.0 for windows to know customarily distributed data or not, it can be seen from the table one-sample kolmogorov-smirnov test in the table above. the test criteria are if the significance value> 0.05 then the data is normally distributed. from table 4.5 above, it can be seen that the significance value (asymptotic significance 2-tailed) for positive thinking is 0.596, and forgiving behavior is 0.601. significance for positive thinking variables is higher than 0.05, then the normal distribution and for the importance of forgiving behavior is also higher than 0.05, then the normal distribution. hence, it can be concluded that the scale of positive thinking scale data is normally distributed, and the behavior scale of forgiveness data is also normally distributed. 3. hypothesis testing hypothesis testing is done by using pearson correlation analysis to determine whether there is a relationship between positive thinking and forgiving behavior. based on the results by using the spss program version 16.0 for windows, the obtained dataare as follows: table 5: test hypothesis of positive thinking scale distributionand the scale of forgiving behavior source: spss data 16.0 for windows the results of the data analysis in the table above show that the pearson correlation coefficient value of positive thinking with a forgiving behavior of 0.666. if the significance value <0.05 means the hypothesis is accepted while if the significance value> 0.05 means the hypothesis is rejected (prayitno, 2012: 109).the significance of positive thinking and forgiving behavior is 0,000 ( 0, 000 <0.05), so ha is received. it means that the significance level between the two variables shows the relationship between positive thinking and forgiving behavior. therefore, it can be concluded that there is a relationship between variable kolmogorovsmirnov z asymp sig positive thinking 0, 769 0, 596 forgiving behavior 0, 7 66 0, 6 01 variable pearson correlation sig positive thinking forgiving behavior 0, 666 0, 000 50 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 positive thinking and forgiving behavior in friendship among kos heler students in lubuklintah. these findings revealed that the higher or lower the level of positive thinking, students would affect the level of forgiving behavior. con c lusi on this study proves that there is a significant positive relationship between positive thinking and forgiving behavior among students who live in the heler dormitory. itimplies that when positive thinking among students is low, forgiving behavior among students is also low. this findings revealed the need to increased awareness to think positively among students by not prejudicing other students living in the dormitory that could potentially lead to conflict. then at the same time, there needs to be an effort to increase awareness to forgive among students so that they are not easily offended and more tolerant when they face common problems. thus, life in the dorm will be more fun and make them able to respect each other as evidence of efforts to create a harmonious life among them. then, students must familiarize themselves with seeing positive things in themselves, being friendly, and getting rid of hostility, optimistic looking forward, persistent, diligent, and unyielding. positive self-assessment will affect the mindset that ultimately leads to positive emotions, positive behaviors, and positive attitudes so that other students can feel and judge, for example, always seeing positive things and mutual respect among students. for further researchers, positive thinking and forgiving behavior can also be compared across cultures. this research can also be developed through other methodologies, such as experimentsby providing a treatment in how to jump-start positive thinking patterns or forgiving behaviors that have an impact on the welfare of the life of students in particular and humans in general. at last, the boarding’s owners should pay more attention to the relationships and communication between borders as well as sharing about the problems they face. it can be useful to create harmony and be able to guide the boarders when there are problems so that the issues are not protracted and can be appropriately resolved. references angraini, dewi dan hijriyati cucuani. “hubungan kualitas persahabatan dan empati pada pemaafan remaja akhir”. riau: universitas islam negeri sultan syarifkasim riau. jurnal psikologi, vol. 10. no. 1. reza 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(2020). perbandingan kemampuan konsentrasi belajar setelah mendengar alqur'an: antara murattal dan tilawah. al quds : jurnal studi alquran dan hadis, 4(1), 39-56. doi: http://dx.doi.org/10.29240/alquds.v4i1.1254 wardhati latifah tri & faturochman, psikologi pemaafan, dalam http://fatur.staff.ugm.ac.id/file/ psikologi%20%20pemaafan.pdf, hal. 7. diakses tanggal 27 juli 2018 pukul 17.30. mccullough, m.e. 2000. “forgivennes as human strenght: theory, measurement, and links to well-being”. journal of social and clinical psychology. vol 19, no 1. nashori, fuad, “pemaafan pada etnis jawa ditinjau dari faktor demografi:, jurnal psikologika vol 18 no. 2 tahun 2013. nurmayasari, kiki dan hadjam, murusdi. 2015. “hubungan antara berpikir positif dan perilaku menyontek pada siswa kelas x smk koperasi yogyakarta”. yogyakarta: universitas ahmad dahlan yogyakarta. jurnal fakultas psikologi vol. 3. no. 1. powell, russell, "forgiveness in islamic ethics and jurisprudence", berkeley jurnal of middle eastern and islamic law, vol. 4:1, 2012. priyatno, duwi. 2012. cara kilat belajar analisis data dengan spss 20.. yogyakarta: andi. sudak, d. m. 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(2012). “forgive to live: forgiveness, health, and longevity”. journal of behavior medicine, 35, 375386.http://dx.doi.org/10.1007/s10865-011-9362-4 toussaint, l. l., shields, g. s., dorn, g., &slavich, g. m. (2016). “effects of lifetime stressexposure on mental and physical health in young adulthood: how stress degrades andforgiveness protects health”. journal of health psychology, 21, 10041014.https://doi.org/10.1177/1359 toussaint, l. l., shields, g. s., &slavich, g. m. (2016). “forgiveness, stress, and health: a 5-week dynamic parallel process study. annals of behavioral medicine”, 50, 727-735.https://doi.org/10.1007/s12160-016-9796-6 toussaint, l. l., vincent, a., mcallister, s. j., oh, t. h., & hassett, a. l. (2014). “a comparison affect balance styles”. scandinavian journal of pain, 5, 161166.http://dx.doi.org/http://dx.doi.org/10.1016/j.sjpain.2014.05.001 utami, deassyarifianti. 2015. “kepercayaan interpersonal dengan pemaafan dalam hubungan persahabatan:. universitas muhammadiyah malang.. vol. 03. no. 01. wibawa, lutfi. 2007. “pelatihan berpikir positif bagi remaja putus sekolah”. universitas negeri yogyakarta. jurnal pendidikan luar sekolah. vol 6, no 11. worthington, jr, e. l. (2013). moving forward: six steps to forgiving yourself and breaking freefrom the past. colorado springs, co: waterbrook press. worthington, jr, e. l., wade, n. g., & hoyt, w. t. (2014). “positive psychological interventionsfor promoting forgiveness”. in a. c. parks & s. m. schueller (eds.), the wiley blackwell hand book of positive psychological interventions (pp. 20-41). malden, ma: john wiley& sons. 207 islamophobia and allegations against corona virus spread by muslim minority in india muhammad saekul mujahidin universitas islam negeri (uin) walisongo, semarang, indoneisa saiqulmujahidin@gmail.com abstract. this article discusses islamophobia and accusations by the hindu majority against muslim minorities in india against the coronavirus. the bharatiya janata party (bjp) is one of the parties that often voices accusations against muslim minorities in india for this incident. the tablighi jamaat in new delhi is one of the targets and accusations of the hindu majority against muslims in india. the purpose of this study is to find out the reasons why hindus accuse muslims in india of being the cause of the spread of the coronavirus "covid-19". this paper uses a qualitative descriptive method with secondary data collection. the data were obtained from literature studies including books, journals, or those related to research. the findings of this study show that hindus hate islam for a long time, coupled with the activities of the tablighi jamaat which make them hate muslims even more and accuse them of being the spreaders of the covid-19 coronavirus. not only that, the majority of hindus create hashtags on social media, such as #coronajihad, #biojihad or #muslimmeaningterrorist, all of which are used to increase hatred and rally the hindus community against muslims in india during the pandemic. keywords: islamophobia, covid-19, minorities, muslims, india introduct io n the phenomena of islamophobia in india were recorded as the kolkata incident in 1964, the nellie massacre in 1983, the hashipura massacre in 1987, the bombay riots in 1992, the gujarat riots in 2002, the assassination of muhammad akhlaq in badri in 2015, and the assassination of hafizul sheikh in bengal, the junaid khan incident and the killing of arazul in rajasthan in 2017. socio-political and religious factors are also some of the main contributors to the high prevalence of islamophobia in india. moreover, the hatred created among hindus at the time of the separation of power and control in a series of islamophobic attacks in the form of physical, religious, and sexual attacks against the institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 6, number 2, 2021 | page: 207-224 doi: http://doi.org/10.29240/ajis.v6i2.3419 academic journal of islamic studies 208 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 muslim community in india.1 not only that, the issue of the spread of covid-19 in india has always been associated with muslim minorities, that muslims in india are the masterminds of the spread of the coronavirus outbreak to date. a wave of islamophobia has recently resurfaced over hindu accusations against the tablighi jamaat group by muslims in new delhi. the gathering has prompted people in india to form anti-muslim communities with hashtags on social media such as #coronajihad, #tablighijamaatvirus.2 in addition to the online world, rising islamophobia is also increasing in real-world hate crimes perpetrated by hardline hindus against india's muslim minority. therefore, the research is more focused on accusations against hindus against muslims in india for the increasing spread of the coronavirus "covid-19", whether the accusations are proven true or false by hindus against muslims in india. in the process of compiling this journal, the researcher uses several previous literature studies in the form of journals as a framework that are still related to discussions in india, especially discussions about islamophobia and the alleged spread of covid-19 by muslim minorities. the first journal is entitled “islamophobia in india while the covid-19 crisis: a surge of stigmatization, vilification, and murder”, by thameem ushama. the journal documents how fanatic fascists have exploited the covid-19 pandemic to stigmatize, demonize and persecute muslims in india. the second journal is entitled “the “labeled” side of covid-19 in india: psychosocial perspectives on islamophobia in during the pandemic”, by kanika k. ahuja & debanjan banerjee, in which the journal discusses the social context of increasing islamophobia in india during the pandemic, as well as explanations regarding the psychological and health impacts on society during the pandemic. 1 ingrid therwath, “working for india or against islam? islamophobia in indian american lobbies”, south asia multidisciplinary academic journal, 2019, 1, https://doi.org/10.4000/samaj.262 2. mohit chandra, manvith reddy, “a virus has no religion”: analyzing islamophobia on twitter during the covid-19 outbreak”, 1 https://doi.org/10.4000/samaj.262 m.s. mujahidin: islamophobia and allegations against corona virus… | 209 here the researcher does not only discuss the slander of muslims in the context of the coronavirus pandemic that has been described by thameem ushama and kanika ahuja, but this research is more on the accusations made by hindus for the spread of the coronavirus in india by muslim minorities. the research method that the author uses this time is the method qualitative descriptive research using secondary data collection techniques, namely data obtained from library research activities which include: books, journals, research related to this research.3 qualitative research is research that is used to investigate, to find, to describe, and to explain the quality or characteristics of social influence that cannot be explained, measured, or described through a qualitative approach, and the results of qualitative research also focus and emphasize meaning, not generalizations.4 histo ry a nd perp etrators of islamoph obia in i ndia islamophobia and violence against muslims in india are certainly not new,5 as can be seen from the history of the 8th century (712-740) as a campaign for the conquest of the south asian continent including india, pakistan, and afghanistan by the umayyad dynasty. from the 8th to the 16th centuries, there were frequent conflicts between the arab and hindu caliphate in india, in an article published by violent internal conflicts in the asia pacific, entitled "hindu-muslim conflict in india in a historical perspective by marc gborieasu" which explained that the cause of conflict in india is due to the spread of islam to india in the middle ages. on the other hand, british colonialism also contributed to the high islamophobia 3 sugiyono, metode penelitian pendidikan (pendekatan kuantitatif, kualitatif, r&d), (bandung, jawa barat: alfabeta, 2014) 4 saryono, metode penelitian kualitatif (bandung, jawa barat: alfabeta, 2010). 5 fatih uenal, robin bergh, “the nature of islamophobia: a test of a tripartite view in five countries”, society for personality and social psychology, jil. 47, (2), 2021, 276, https://doi.org/10.1177/0146167220922643. https://doi.org/10.1177/0146167220922643 210 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 in india due to the separation of pakistan from india and also because of racial differences.6 india's population consists of 80% hindu majority and 20% other ethnic groups, in which muslims face the dilemma of islamophobia and hate crimes in the country.7 vinayak damodar savarkar (1883-1966), keshav baliram hedgewar (1889-1940), madhav sadashiv golwalkar (1906-1973), and bal thackeray (1926-2012) were the masterminds of islamophobic actors in twentieth-century india, for their speeches about them hatred against muslims and related and offensive writings against muslims during this period.8 muslims in india make up about 12% of the total population in india. they have a consensus on the ideology of their monolithic religion. the muslim monolithic religious ideology is completely different from the hindu majority religious ideology.9 moreover, the power struggle has become a central point in the muslim-hindu antagonism which has turned them into mutually hostile groups. hindu fanaticism arises because of the desire to recreate the past glory, namely the glory of the hindu marathan kingdom in india which is the main goal of hindus in india. this was done by expelling the british invaders from india, but on the other hand, they also wanted to destroy the muslims in india. the poet vinayak damodar savarkar's hindu nationalist philosophy of hindutva focuses on hindu solidarity regardless of the consequences.10 as president of the hindu mahasabha, savarkar carried the slogan "hinduize all politics and militarize hinduism" for anti-muslim 6 zehra mehdi, “phobia of religion: religion as islam a politicalargument and a psychoanalytic inquiry of islamphobia in india”, departement of religions (sount asia of religions), columbia university, 2017, 228, https://doi.org/10.1002/aps.1535. 7 juan, j. chamie & boris mirkin, busting at the seams: india is unprepared for a near future when it will be the world‟s most populous country. united nations population division. 2017. 8 jean christophe, hindu nationalism: a reader, princeton university press, 2009, 14–15 9 debashis bandyopadhyay, madrasa education and the condition of indian muslims. economic and political weekly 2002, 1481-1484. 10 bipan chandra, india’s struggle for independence (new delhi: penguin books, 1989), 145. https://doi.org/10.1002/aps.1535 m.s. mujahidin: islamophobia and allegations against corona virus… | 211 and anti-christian politics during the second world war. he sowed the seeds of hatred against muslims, he also believed that “hindus in hindustan are a nation, and others are a community and numerically only a minority”.11 as a result, savarkar excludes two religious people namely muslims and christians from the country of india, because they do not accept india as a "holy land". the mahasabha party and the rhastrya swayam sevak sangha organization are fanatical parties founded with the aim of reacting against muslim institutions in india. the conflict that occurred in india does not only occur in the realm of religion, but also from a social and economic perspective. hindu society in india believes that all aspects of life are determined by social life. mahatma gandhi stated that religion does not see a difference. religion for gandhi is the relationship between man and his god. therefore gandhi did not want a gulf between hinduism and islam in india.12 bal thackeray, the founder of shiv sena, suggested a political model that would persecute and kill minorities en masse as nazi adolf hitler did. in 2008, thackeray wrote that islamic terrorism was growing and hindu terrorism was the only alternative to counter it. he ordered hindu suicide bombing groups to destroy muslims like the israeli operation in palestine. he also demanded that indian hindus should always unite to cross language barriers so that all would see "a hindustan for indian hindus and bring muslims in this country to their knees".13 since the re-emergence of hindu nationalism, right-wing hardliners have become increasingly bold in promoting hindu dominance and marginalizing muslims in india. muslims in india have always experienced discrimination and disadvantage in various areas of life, and this fact has been repeatedly proven by various surveys and reports. we have to admit that the problems faced by muslims in india because they 11 vinayak damodar savarkar, hindutva, who is a hindu (new delhi: bharati sahitya sadan, 1989), 3 12 guruh prasetyo, marjono, sumarjono, “the assassinaton of mahatma gandhi in 1948”, jurnal historica, volume 2, isuue 1, 2018, 41, https://jurnal.unej.ac.id/index.php/jhis/article/view/7812. 13 vinod j. s, balasaheb thackeray. north carolina: lp inc. google bdeliver the speech books 2015, 34 https://jurnal.unej.ac.id/index.php/jhis/article/view/7812 212 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 are simultaneously facing problems related to identity, security, and equality.14 william w. hunter in 1969 in his work, "the indian musalmans", explained that indian muslims have always faced exclusion in their various jobs, and they are also not part of the ranks of officers in the state army, nor do they hold important positions in a job and they are often expelled from their jobs. according to indian historian and writer ramachandra guha, muslims, christians, and communists were the main threat to the formation of a hindu state. he once said, “hindus, don't waste your time fighting the british, instead save your energy against our internal enemies, namely communists, islam, and christianity. those religions were not born in india, they are similar to satan, and hindus are destined to become angels of vengeance who will kill them all (islam and christianity).”15 he also questions the loyalty of muslims to india. he remains skeptical of their patriotism which causes hindus to doubt islam, he openly states that "no power on earth can hold muslims in hindustan. they should get out of this country".16 one of the dharm jagran samiti (djs) officials, rajeshwar singh, on 14 december 2014 also stated that “muslims and christians must convert to hinduism if they want to live in this country. our target is to make india a hindu rashtra by 2021. muslims and christians have no right to live here. so, they can stay in india but must convert to hinduism or be forced to leave india. i will ensure that india will be liberated from muslims and christians by 31 december 2021. this is a promise taken by me and my colleagues; this is a promise to all of us.” 14 justice raghenth basant & azim shariff, handbook of muslims in india. oxford: oxford university press. 2009, 2 15 ramachandra guha, makers of modern india, (new delhi: penguin books, 2013) 16 thameem ushama, “islamophobia in india during the covid-19 crisis: a surge of stigmatization, vilification and murder” al-shajarah, istac, journal of islamic thought and civilization, vol 6, no 1, (2021), 75, m.s. mujahidin: islamophobia and allegations against corona virus… | 213 under prime minister narendra modi's bjp (bharatiya janata party) government,17 muslims in india have always been marginalized and felt the most humiliated in the history of the secular and plural society of the country, which has been dubbed the world's largest democracy. since independence in 1947, hindus killed and arrested muslims for eating beef or transporting cows, because cows are animals that are sacred by the majority of hindus in india. in a 2016 speech, the state minister for skills development and entrepreneurship bjp (bharatiya janata party) stated that: “as long as there are muslims in this world, there will be terrorism. until we eliminate muslims, we cannot eliminate terrorism." then in 2019, bjp president amit shah promised, "we will ensure the implementation of the nrc (national register of assamese citizens) throughout the country. we will remove all intruders from india countries, except hindus, sikhs, and buddhists." cont rove rs ial a nti muslim law the new history of islamophobia began after one of the international tragedies between religions caught the world's attention. it was the news about riots between hindus and muslims in new delhi, india that occurred on 23-26 february 2020. the initial riots occurred on 23 february, 2020 when indian prime minister narendra modi approved the anti-muslim law or citizenship amendment bill (cab) two months ago.18 deadly protests are widespread across india because of the highly controversial indian citizenship law, which corners india's muslim minority. the following is the contents of the citizenship amendment bill (cab) dated december 12, 2019, which reeks of discrimination against muslims in india: “in the citizenship act 1955 (hereinafter referred to as 17 prashant waikar, “reading islamophobia in hindutva: an analysis of narendra modi's political discourse”, islamophobia studies journal , vol. 4, no. 2 (spring, 2018), 169, https://doi.org/10.13169/islastudj.4.2.0161. 18 dwi putri robiatul adawiyah & agoes moh. moefad, “reality construction and framing analysis of the news coverage of muslim-hindu riots in india on cnn.com online media”, orasi, jurnal dakwah dan komunikasi, volume 11 no. 2 desember 2020, 150, https://doi.org/10.24235/orasi.v11i2.6601. https://doi.org/10.13169/islastudj.4.2.0161 https://doi.org/10.24235/orasi.v11i2.6601 214 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 basic law), in section 2, in paragraph (1), in paragraph (b), applies the following provisions: “provided that any person who is a hindu, sikh, buddhist, jain, parsi or christian from afghanistan, bangladesh or pakistan, who enters india on or before the 31st day of december 2014 and who has been excluded by the central government by or according to clause (c) subsection (2) of article 3 of the passport (entry to india) act, 1920 or from the application of the provisions of the foreigners act, 1946 or any regulation or order made thereunder, shall not be treated as a migrant illegal for this act;".19 the citizenship amendment bill (cab) was first introduced in july 2016, which was the result of an amendment to the citizenship law (cab) in 1955 which stipulates that the basis for obtaining citizenship rights is religion. the citizenship law mentions various layers of religion, but islam is not mentioned, and it cannot be denied that people who embrace islam in india is about 14% of indian. 1.3 billion of indian population are hindus, the rest are christians, buddhists, and other faiths. as a result of the enactment of the law, there have been serious clashes between demonstrators and local police in eastern india. police reportedly used firearms and opened fire to disperse protesters, the riots left at least two people dead and several others injured. the government led by the hindu nationalist bharatiya janata party (bjp) argues that the law is a form of protection for indian citizens against foreigners who are victims of "persecution in the name of religion". however, under this law, muslims in india are required to prove that they are indeed citizens of india, so there is a possibility that indian muslims will lose their citizenship status for no reason. worse yet, this rule does not apply to other religions, because there is no clear line in the law. the law, which has been a source of chaos, is part of prime minister narendra modi's hindu nationalist agenda. islamic groups, the opposition, and human rights groups say the law aims to marginalize at 19 r. yahdi ramadani, “diskirminasi kaum muslim di india menurut konvensi hak asasi manusia” journal inicio legis vol 1, no 1 oktober (2020), 6, https://doi.org/10.21107/il.v1i1.8823. https://doi.org/10.21107/il.v1i1.8823 m.s. mujahidin: islamophobia and allegations against corona virus… | 215 least 200 million muslims in india. india's upper house of parliament then held a vote to pass this law on 11 december 2019, which resulted in 125 votes in favor and 105 votes against. two days earlier, the bill had been passed by the lower house. currently, there are at least 700 figures in india, consisting of various layers such as legal experts, academics, and actors, who have signed a firm statement rejecting the highly controversial law. jamia millia islamia university students staged a demonstration that ended in clashes with the police. it is not clear who started the commotion, but a stone object was thrown at police, who responded by firing tear gas. local media reported that nearly 60 people, including students and police, were injured and that at least three buses and several motorbikes were set alight by protesters. the students insisted they were not involved in the violence and some police officers privately admitted that local criminals were the perpetrators, the bbc's journalists report. the university said police had just entered the campus environment without local permission, then eventually attacked campus staff and students. police argue that they have done what was necessary to stop the ongoing protests. schools located near campuses in the south of the capital have been asked to temporarily suspend teaching and learning activities. in december 2020, police in north india arrested at least 10 muslim men for allegedly converting his wife to islam after marrying them. police arrested the men under the country's new anti-conversion laws. 10 people arrested were from different parts of uttar pradesh. uttar pradesh was the first province in india to pass a law prohibiting religion by force or trickery. according to the law, india provides a prison sentence for someone who forces another person to convert or persuade them to convert through marriage. the highly controversial law does not specify any religion. however, critics say the law is merely an islamophobic symbol of india's hardline hindu rulers. later, officials in uttar pradesh argued that the law would help preventing fake conversion attempts because it is designed to protect girls in india, as the government of uttar pradesh is controlled by 216 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 the hindu nationalist bharatiya janata party bjp, prime minister narendra modi's party. alleged sp read of covid 19 by musl im mino rit ies in i nd ia before the outbreak of the coronavirus, india was not a safe place for india's muslim minority led by narendra modi. insecurity among muslims has always increased sharply after the alleged spread of the coronavirus. narendra modi also supports the product of religious nationalism which sees india as a fundamental hindu religious state and rejects the nehruvian secularism promoted by the nation's founders.20 a wave of islamophobia has recently emerged across india during the spread of covid-19 after a muslim congregation was attacked over the alleged increase in cases of the coronavirus.21 the acclaimed us newspaper, the washington post, strongly condemned the indian state for incidents that have always scapegoated india's muslim minority, arguing that "the search for scapegoats during the coronavirus pandemic has focused squarely on the country's sizable muslim minority, a society that having a population of 200 million people felt threatened even before the advent of covid-19.” the gulf news 2020 website addresses the spread of miscommunication targeting india's muslim minority. gulf news reports that “over the past two months, the afp fact-checking team has uncovered hundreds of social media posts falsely targeting muslim minorities as carriers of the covid-19 pandemic in india, with the hashtag #corona_jihad launched to target muslim minorities in india. 20 natalia zajaczkowska, “hindu-muslim relations in times of corona virus”, studia orientalne, nr 2, (18), university of lodz 2020, 82, https://doi.org/10.15804/so2020206. 21 zaeem yasin, hassan siddique, dkk, “arab world’s criticism on indian islamophobia: understanding islamic perspective”, global political review, vol. v, no. iv (fall 2020), 50, https://doi.org/10.31703/gpr.2020(v-iv).06. https://doi.org/10.15804/so2020206 https://doi.org/10.31703/gpr.2020(v-iv).06 m.s. mujahidin: islamophobia and allegations against corona virus… | 217 picture 1. a caricature posted on twitter shows a muslim terrorist replacing a suicide bomber vest with the coronavirus the wave of islamophobia in india is increasing along with a series of cases of contagion at the tablighi jamaat headquarters in new delhi, where a large event was held which was attended by thousands of muslims, including from indonesia. later, the event was exploited by hardline hindu nationalism groups to accuse and mobilize anti-muslim campaigns on social media, with hashtags such as #coronajihad, #biojihad, or #muslimmeaningterrorist, all of which were used to spread conspiracy theories used by the hardline hindu majority as weapons against muslim minorities across india. 218 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 picture 2. image of a person accusing the tablighi jamaat of causing the spike in the coronavirus in new delhi.22 as covid-19 began to spread in india, and new delhi in particular, some media reports began to portray that the coronavirus outbreak in delhi was the actor of the tablighi jamaat association. not only that, the police filed a complaint against seven people, including the emir of the tablighi jamaat, for being accused of murder. two indian diaspora organizations in the united states, namely “the indian american muslim council” (iamc) and “hindus for human rights” (hfhr) issued a joint statement condemning and blaming muslim minorities for the coronavirus outbreak, especially through the tablighi jamaat association. according to the group, the covid-19 crisis is being used by those in power to sharpen the religious conflict between hindus and muslims in india. quoted from al-jazeera in 2020 reported that india's ruling party, namely the bharatiya janata party (bjp), "issued a fatwa to one of its leaders after a video showing him asking someone not to buy vegetables 22 shweta desai and amarnath amarasingam, #corona jihad covid -19, misinformation, and anti muslim violence in india, isd london washinton dc beirut toronto, 4 m.s. mujahidin: islamophobia and allegations against corona virus… | 219 from muslim traders appeared in the middle nationwide covid-19 lockdown in india". not only that, but al-jazeera also reported that the separation between muslim and hindu covid-19 patients in the state of gujarat. then arab news also regretted the stigmatization of the muslim missionary group tabligh jamaat and called this incident one of many examples of increasing marginalization of muslims. in the same article, arab news also quotes the thoughts of dr. hilal ahmed in new delhi, states that "the growing polarization is certainly affecting the daily life of the muslim community in india".23 extreme hindus have exploited the coronavirus crisis in recent days by accusing muslims of opposing the state and attacking them. in february, new delhi also witnessed deadly attacks by hindu extremists against its muslim minority that killed at least 54 people. the indian government's policy of implementing controversial laws in cracking down on and violating the rights of muslims in india has led extreme hindus to carry out sporadic and lethal acts against muslim minorities with the support of the current ruling bjp party. the burning by hardline hindus of ten mosques and muslim holy sites in india is inhumane and anti-islamic over the past two months. according to eyewitnesses, indian police and state security forces witnessed only the violent incident. the bhartiya janata party (bjp) is suspected of being the mastermind and actor of accusations and oppression of muslim minorities during the pandemic. therefore the bjp is very easy to lead opinion to the hindu community in india to hate islam so that the muslim minority finds it difficult to fight against it, at that time the bhartiya janata (bjp) was the ruling party in india led by prime minister narendra modi. before the covid-19 outbreak, tensions had already begun to emerge over the recently passed 2019 citizenship amendment act to isolate muslims, resulting in nationwide protests. in february, india witnessed the worst violence between hindus and muslims in decades. some fake news and conspiracy theories have also emerged to accuse 23 zaeem yasin, hassan siddique, dkk, “arab world’s criticism on indian islamophobia: understanding islamic perspective”, global political review, vol. v, no. iv (fall 2020), 52, https://doi.org/10.31703/gpr.2020(v-iv).06. https://doi.org/10.31703/gpr.2020(v-iv).06 220 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 muslims of carrying out a malicious campaign to spread covid-19 among india's hindu majority, which has resulted in demonization, denial of medical treatment, boycotts, and attacks on muslims across india.24 indian intellectuals, human rights defenders, and 101 former indian civil servants called on state authorities in an open letter to defend discriminated muslim minorities, indian intellectuals emphatically articulated that religious minorities are not responsible for the spread of the coronavirus pandemic in india: “we know where this virus came from. we know this is a pandemic that is being experienced in parts of the world. this is not something that results from the presence of religious minorities in india.” then as arjun appadurai, anthropologist from new york university said that: “one of the main features of anti-muslim sentiment in india for a long time has been the idea that muslims themselves are a kind of infection within the body of politics. so there's a kind of closeness between the old image and the new anxiety surrounding the coronavirus pandemic." human rights watch has expressed concern over rising islamophobia in india. correspondingly, india has also attracted international criticism. recently, the united states commission on international religious freedom urged the state department to designate india as a “country of particular concern” for the “gross violation” of religious freedom, india's worst since 2004. likewise, the organization of islamic cooperation (oic), including the kuwaiti government, the royal princess of the united arab emirates, as well as several arab state activists, many of whom are strategic and trade partners of india, have expressed deep concern over speech from an indian accusing the country's muslims of being behind the covid-19 outbreak and islamophobic hatred. conclusion 24 nazneen mohsina and joseph franco, “rising islamophobia in india: exploiting the pandemic”, nanyang tehnological university, singapore, rsis, rajaratnam school of international studies, no 109, vol 3, juni (2020), 2, https://hdl.handle.net/10356/143688. https://hdl.handle.net/10356/143688 m.s. mujahidin: islamophobia and allegations against corona virus… | 221 from the explanation above, the author concludes that the wave of islamophobia in india existed long before the outbreak of the coronavirus disease (covid-19), and was exacerbated by the tablighi congregation carried out by muslims in india. this incident gives hardline hindus an opportunity to accuse and corner the muslim minority as the perpetrators of the corona disease outbreak. not only that, the majority of hardline hindus also creates hashtags on social media so that hindu hatred towards muslims is increasing. in addition, and what is even worse is that there is a controversial law, namely the law that marginalizes muslims in india. this makes muslim minorities as targets of violence across india, especially in new delhi as hindu majority is consumed by untrue news. bib lio gra phy adawiyah, d.p. robiatul & agoes moh. moefad, “reality construction and framing analysis of the news coverage of muslim-hindu riots in india on cnn.com online media”, orasi, jurnal dakwah dan komunikasi, volume 11 no. 2 desember 2020, https://doi.org/10.24235/orasi.v11i2.6601. al-zaman, sayeed, “politics meets healthcare? religious misinformation in india during the covid-19 pandemic”, jurnal sosial humaniora (jsh), volume 13, ed.2, 2020, https://dx.doi.org?10.12962/j24433527.v13i2.8119. bandyopadhyay, debashis, madrasa education and the condition of indian muslims. economic and political weekly 2002 basant, j. raghent and azim shariff, handbook of muslims in india. oxford: oxford university press. 2009 chamie, juan, j. & boris mirkin, busting at the seams: india is unprepared for a near future when it will be the world‟s most populous country. united nations population division. 2017. chandra, bipan, india’s struggle for independence (new delhi: penguin books, 1989) chandra, mohit, manvith reddy, “a virus has no religion”: analyzing islamophobia on twitter during the covid-19 outbreak”. https://doi.org/10.24235/orasi.v11i2.6601 https://dx.doi.org/?10.12962/j24433527.v13i2.8119 222 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 christophe, jean, hindu nationalism: a reader, princeton university press, 2009. desai, shweta and amarnath amarasingam, #corona jihad covid -19, misinformation, and anti muslim violence in india, isd london washinton dc beirut toronto, guha, ramachandra, makers of modern india, (new delhi: penguin books, 2013) mohsina, nazneen, and joseph franco, “rising islamophobia in india: exploiting the pandemic”, nanyang technological university, singapore, rsis, rajaratnam school of international studies, no 109, vol 3, juni (2020), https://hdl.handle.net/10356/143688. mehdi, zehra, “phobia of religion: religion as islam a politicalargument and a psychoanalytic inquiry of islamophobia in india”, departement of religions (south asia of religions), columbia university, 2017, https://doi.org/10.1002/aps.1535. prasetyo, guruh, marjono, sumarjono, “the assassination of mahatma gandhi in 1948”, jurnal historica, volume 2, issue 1, 2018, https://jurnal.unej.ac.id/index.php/jhis/article/view/7812. ramadani, r. yahdi, “diskirminasi kaum muslim di india menurut konvensi hak asasi manusia” journal inicio legis vol 1, no 1 oktober (2020), 6, https://doi.org/10.21107/il.v1i1.8823. saryono, metode penelitian kualitatif (bandung, jawa barat: alfabeta, 2010) savarkar, v. damodar, hindutva, who is a hindu (new delhi: bharati sahitya sadan, 1989) sugiyono, metode penelitian pendidikan (pendekatan kuantitatif, kualitatif, r&d) (bandung, jawa barat: alfabeta, 2014) thackeray, v. j. s, balasaheb. north carolina: lp inc. google b delivers the speech books 2015 therwath, ingrid, “working for india or against islam? islamophobia in indian american lobbies”, south asia multidisciplinary academic journal, 2019, https://doi.org/10.4000/samaj.262. https://hdl.handle.net/10356/143688 https://doi.org/10.1002/aps.1535 https://jurnal.unej.ac.id/index.php/jhis/article/view/7812 https://doi.org/10.21107/il.v1i1.8823 https://doi.org/10.4000/samaj.262 m.s. mujahidin: islamophobia and allegations against corona virus… | 223 uenal, fatih, robin bergh, “the nature of islamophobia: a test of a tripartite view in five countries”, society for personality and social psychology, jil. 47, (2), 2021, https://doi.org/10.1177/0146167220922643. ushama, thameem, “islamophobia in india during the covid-19 crisis: a surge of stigmatization, vilification and murder” al-shajarah, istac, journal of islamic thought and civilization, vol 6, no 1, (2021) waikar, prashant, “reading islamophobia in hindutva: an analysis of narendra modi's political discourse”, islamophobia studies journal, vol. 4, no. 2 (spring, 2018), https://doi.org/10.13169/islastudj.4.2.0161. yasin, zaeem, hassan siddique, “arab world’s criticism on indian islamophobia: understanding islamic perspective”, global political review, vol. v, no. iv (fall 2020), https://doi.org/10.31703/gpr.2020(v-iv).06. zajaczkowska, natalia, “hindu-muslim relations in times of corona virus”, studia orientalne, nr 2, (18), university of lodz 2020, https://doi.org/10.15804/so2020206. https://doi.org/10.1177/0146167220922643 https://doi.org/10.13169/islastudj.4.2.0161 https://doi.org/10.31703/gpr.2020(v-iv).06 https://doi.org/10.15804/so2020206 224 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 empty page ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 iain curup – indonesia | issn 2580-3174, (p); 2580-3190 (e) doi: 10.29240/ajis.v5i2.1478 | page: 139-148 students, radicalism, and entrepreneurship (a case study at iain curup) hendra harmi, lukman asha, yuyun yumiarty institut agama islam negeri (iain) curup, indonesia hendraharmi@iaincurup.ac.id, lukmanasha@iaincurup.ac.id, yuyunyumiarty@iaincurup.ac.id abstract. the objectives of this study were to find out the extent of radicalism-related understanding and symptoms amid the students of iain curup and to know the policies made by the campus in countering radicalism. this study applied a descriptive analytic method adopting a phenomenological approach that deployed some techniques of collecting data such as observations, interviews, and documentation. this study revealed that the understanding of radicalism among the students of iain curup was associated with religious radicalism. however, there was no any radicalism symptom found. in general, the students of iain curup still had the spirits of pancasila, bhineka tungga ika, nkri and the 1945 constitution. the policies made by the campus in counteracting radicalism extended to strengthening the understanding of diversity, the mastery of scientific fields, and entrepreneurship. students had an understanding of religious tolerance and accepted the presences of others. an active engagement into students’ activities made them stay focused on the objectives of lecturing and learning. through entrepreneurship activities, students became creative and innovative so that they were not easily drawn into radical actions. keywords: students, radicalism, understanding of diversity, mastery of scientific fields, entrepreneurship introduct io n indonesia is a country with muslims as the majority of population. however, since the independence of indonesia was proclaimed, it has been stipulated as a country that is not based upon islamic law, but it is also not a secular state separating religion from the citizens’ social lives. this heterogeneity is viewed by experts as a source of conflict that could threaten the nation’s unity because each religious adherent has a sacred mission to spread his religion to people who are not of his religion. 140 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 education has a strategic role as a means of investing in human resources. besides aiming for developing a better life, education has obviously espoused to color and become the moral and ethical foundations in the process of empowering the nation's identity (hasan, 2000)1, including islamic education in this regard. nonetheless, nowadays, islamic education in indonesia is more oriented towards building ritual piety. in the meantime, islamic teachings associated with social piety such as anti-wealth accumulation, poverty alleviation, and coping with inequality are rarely discussed. this could potentially lead to radical attitudes. in june 2017, the minister of research, technology, and higher education, muhammad nasir said that the potential for radicalism is also growing among students2. this statement was also supported by the national counterterrorism agency (in indonesian abbreviation, bnpt) in a dialogue with the theme of da'wah institutions’ and campus bureaucracies’ involvement in preventing terrorism in september 2017. as a matter of fact, bengkulu is alleged to be one of the five provinces that has the potential for high radicalism.3 from the results of investigations carried out in july 2018, there was a phenomenon that occurred at the state islamic institute of curup (hereafter as iain curup). there were several students who took part in organizations and groups of islamic sermons outside the campus. those students brought their group habits to campus, thus bringing about changes in attitude and behavior towards the outsiders of their group. the dynamics of student's perspectives, mindsets and appearances have to some extent changed. at iain curup, the more observable change was the way some female students wore the hijab. since the last three years, hijab syar'i as a trend has been widely worn by the majority of female students, which at first was only worn by a few people. hijab syar'i is considered capable of confirming to the existing regulations applied on campus because at the same time it will affect students’ way of dressing. 1 hasan, k. (2000). konsep pendidikan jawa. jurnal dinamika islam dan budaya jawa, iain walisongo semarang . vol. 3 no. 1. p. 29 2 detiknew.com, accessed on the 5th of october 2017 3 viva.co.id, accessed on the 20th of december 2017 hendra harmi, et.al: students, radicalism, and entrepreneurship … | 141 as the foregoing, one of the regulations applied by the campus is to demand any female student to wear a hijab that covers the chest. along with that, the campus gradually begins to be colored by the presence of some female students wearing complete veils that cover their faces. initially, they just added to wear masks, but they subsequently proceeded to wear niqob (a special mask commonly worn by a female muslim to cover her face as a part of her complete veil). in fact, the number of female students who wear niqob is increasing from year to year. it is undeniable that this at some point leads to friction among the academic community of iain curup between those who are pro and contra to such a change. in respect of the foregoing phenomenon, the campus needs to take steps to find out the extent to which radicalism develops among the students of iain curup. departing from the aforesaid issues, this study formulates problems related to the extent of students’ understanding of radicalism and the symptoms of radicalism among students at iain curup, as well as related to what policies are made by the campus in countering the radicalism. radical ism radicalism is an attitude or action towards various changes in the established order of life. massively changing the world order has become the goal of radicalism today, in addition to the desire to change the existing order in a particular region or country (sedjana, 2008).4 the term radicalism does not have a single definition. also, not all circles of the community accept it. each group has a different definition of radicalism, thus giving rise to a variety of meanings in each use of the definition. the terms that are often used interchangeably because they are considered having the same meaning as radicalism are such as terrorism, intolerance and militancy. according to alex p. schmid, radicalism is understood as the tendency of individuals or groups of people to confront and choose conflicts with parties of different views. this is supported by choosing the path of violence or non-violence, 4 sedjana, e. (2008). islam fungsional. jakarta: rajawali. p. 100 142 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 espoused by strategies of pressure and coercion, considering terrorism as a noble act accompanied by various acts of violence, which in the end they will commit acts of extreme violence as a manifestation of the highest level of attitude against dialogues and compromises. the tendency to form a strong ideology is based on the view and belief that the existing system is not able to provide a way out for the expected changes, so that the path of violence is chosen as an alternative to realize their desires. this view is expressed in an article entitled "radicalization, deradicalization, counter-radicalization: a conceptual discussion and literature review" (ahnaf, 2013).5 radicalism views a system that exists in society as having to undergo change and replacement to its roots. this can be done by any means of violence if deemed necessary. changes in certain conditions and in all lines of public life in total are what radicals want, and they take account of their acts as well-planned and ideal things. viewed from a religious perspective, fanaticism towards a particular religion is another form of radicalism. fanatically religious people tend to think that they are the most righteous compared to the adherents of different religions or sects, so it is not uncommon for the path of violence to be chosen as an act of coercion so that what they believe can be accepted by other parties (yunus, 2017).6 basically, there are no religious doctrines that teach about violence. however, it cannot be denied that there is an expression of terrorism as a consequence of the lack of proper interpretation and understanding of religion. (qodir, 2013)7 terminologically, terrorism is the use of terror as a symbolic act designed to influence policies and political behavior in extra normal ways, 5 ahnaf, m. i. (2013). struktur politik dan deradikalisasi pendidikan agama bagi anak muda indonesia. jurnal pendidikan islam ftik uin sunan kalijaga yogyakarta. vol. 2 no. 1, p. 159 6 yunus, a. f. (2017). radikalisme, liberalisme, dan terorisme : pengaruhnya terhadap agama islam. jurnal studi al-qur'an .vol. 13 no. 1. p. 5 7 qodir, z. (2013). deradikalisasi islam dalam prespektif pendidikan agama. jurnal pendidikan islam . vol. 2 no. 1. p. 90 hendra harmi, et.al: students, radicalism, and entrepreneurship … | 143 especially using threats and violence that can lead to murder (wiyani, 2013).8 as a detrimental action to humans, terrorism etymologically has four meanings. first, the attitude of intimidation; second, use of violence and intimidation especially for political purposes; third, terrorism is the use of violence in an effort to achieve goals; and fourth, terrorism is any action that creates an atmosphere of fear and despair. the phenomenon vis-a-vis radicalism movement activities taking place within the scope of higher education must receive serious attention. nevertheless, as the preceding step, we have to understand some characteristics of radical groups. a. often claiming a single truth. b. putting aside primary issues and prioritizing secondary issues in religious behavior. (masduqi, 2013).9 c. excessive behavior in religiosity that is not appropriate. d. having an emotional attitude as an effort to convince others in their preaching, speaking loudly, and being rude when interacting with other people e. tending to have prejudice against other parties. f. if there are people who have different opinions from them, those people are considered kafir (infidels). the methodology adopted in this study was a descriptive analysis, using a phenomenological approach that sought to reveal conceptual meanings or experiences-based phenomena pursuant to the occurring awareness. the data were collected using some techniques comprised of observations, interviews, and documentation. the sampling technique deployed snowball sampling. research subjects in this study were the students of iain curup who became the members of various student activity units and organizations of special activity units both inside and outside campus. 8 wiyani, n. a. (2013). pendidikan agama islam berbasis anti terorisme di sma. jurnal pendidikan islam . vol. 2 no. 1. p. 72 9 masduqi, i. (2013). deradikalisme pendidikan islam berbasis khazanah pesantren. jurnal pendidikan islam ftik uin sunan kalijaga . vol. 2 no. 1. p. 3 144 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 findings a nd discu ssio n understanding of radicalism among iain curup students radical understanding among the students of iain curup is generally affiliated with religious radical understanding. with radicalism of religious understanding, people will act radically for various reasons. the foregoing could be because they are treated unfairly; then they no longer believe in the existing system; and they put up a fight with extreme actions. religious radicalism could also be affected by political and economic reasons or other kinds of reasons. in connection with religious radicalism, many people perceive it as someone's religious appearance is different from others in general, such as women wearing complete veils that cover their faces, men with beards wearing short pants. many consider them the adherents of religious radicalism. in fact, this is a sort of depiction of the attitudinal firmness adopted by people who really want to apply islamic law in their daily lives, in terms of appearance, deeds, and behavior according to the qur'anic teachings and the prophet’s sunnah, without having to force what they believe on others. one of the iain curup’s students, fm, during a focus group discussion on november 16, 2018, told that the reasons for using the veil covering the face is as a form of concern with promiscuity that exists today. in such a way, the veil with face covering can better protect oneself from negative environmental influences, and can carry out islamic law in accordance with the qur'anic teachings and the prophet’s sunnah. the same thing was also conveyed by vr during a focus group discussion on november 16, 2018. she claimed to have worn the veil with face covering since the eleventh grade of senior high school. it was even long before she began attending islamic sermons. she grounded her way according to a strong urge from her heart to practice the true islamic law. wearing the veil with face covering was also to protect her from negative influences of the surrounding environment. wearing veil with face covering makes oneself protected from bad actions. hendra harmi, et.al: students, radicalism, and entrepreneurship … | 145 it can be seen that the students' decision to wear veils with face covering is more grounded in the phenomenon of promiscuity among teenagers today. this drives their efforts to protect themselves and carry out the islamic law in accordance with the qur'an and the prophet’s sunnah. symptoms of radicalism among iain curup students symptoms of radicalism among students generally emerge from the entrance of sermons from outside the campus, with intensive discussion and sermon methods. students are considered the most vulnerable to be influenced by new understandings because they are still in a period of searching for identity, so they feel safe and comfortable when they are engaged into a group with the same views and thoughts. generally, students who have participated in those sermons experience several changes in terms of appearance, attitude, behavior, and interactions with other students on campus. however, not a few stated that the changes made them more comfortable and convinced to change their appearance because they received supports from the sermon groups they participated in. they are aware of various consequences that have to take along with the changes in appearance they made. it is natural that every choice made has consequences. one of which is the view of others who think that they have embraced radicalism. such assumption comes not only from the people around, but also from the campus environment as well. to respond to this, not a few of them remain active in the various activities that exist on campus. they do not restrict their social interactions. they follow the campus organizations that they want by accepting every difference that exists in those organizations. therefore, it can be said that the students of iain curup in general still have the spirit of pancasila, bhineka tungga ika, nkri and the 45 constitution. iain curup’s policies in an effort to ward off radicalism 146 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 basically, the efforts to counteract radicalism at iain curup have been made through various policies in both preventive and curative ways. accordingly, some policies are made as follows: a. providing materials about radicalism in the agenda of introduction to campus academic culture (in the indonesian abbreviation, it is called pbak) to new students. b. inviting the experts of radicalism understanding in some agendas such as coffee mornings, dialogues, and seminars with related parties at the campus. c. participating in anti-radicalism declarations held both regionally and nationally. d. supporting students’ activities that take part in anti-radicalism declaration. meanwhile, in terms of strengthening religious understanding, the mastery of scientific fields, and the mastery of entrepreneurship, the campus has taken several concrete steps as follows: pertinent to strengthening religious understanding, it can be explained that islam has enormous capital to encourage a harmonious life because the qur'an explicitly explains the importance of positioning taqwa as the energy of tolerance. differences in gender, nationality, and ethnicity should not hinder the efforts to welcome more harmonious days in the future. therefore, the teachings of tolerance in islam actually have a very strong and firm theological foundation because such teachings are driven by a spirit from god. god is the only one, while his creatures are definitely various. through strengthening as such, it is hoped that the entire campus academic community will be able to start to build tolerance towards the diversity of existing religious understandings, without being fanatical about one understanding, so that a harmonious campus life can be created. strengthening the scientific fields can be said to be a preventive step for those who have not been involved in the radicalism movement. through preventive actions, the campus can instill a spirit of nationalism in students; students are able to have an open mind and become tolerant; they can be aware of provocation and incitement; they can build network hendra harmi, et.al: students, radicalism, and entrepreneurship … | 147 in positive and peaceful communities; and they can carry out religious activities tolerantly. mastery in science and technology is an important key in facing future’s challenges. science and technology will continue to develop, and those who do not master science and technology will be left out by nature. facing increasingly complex problems and challenges calls for generations that are able to think creatively and innovatively, have character, and love alongside being proud of being the nation of indonesia. with strengthening the field of entrepreneurship, students are expected to have a creative and innovative spirit, be able to create new jobs so that they are not only anchored in merely one field of work. by so doing, students do not easily give up, that will lead them to negative thoughts contributing to radical actions. conclusion radical understanding amid the students of iain curup is associated with radical religious understanding, but there is not found any symptom of radicalism. this can be generalized that the students of iain curup still and consistently have the spirits of bhineka tungga ika, nkri, and the 1945 constitution. the policies made by the campus in counteracting radicalism are by means of strengthening religious understanding, the mastery of the scientific fields, and entrepreneurship. students have an understanding of religious tolerance and accept the presences of others. being active in students’ activities makes students stay focused on lecturing and learning objectives. also, through entrepreneurship activities, students have a creative and innovative spirit so that they are not easily drawn into radical actions. refer enc es ahnaf, m. i. (2013). struktur politik dan deradikalisasi pendidikan agama bagi anak muda indonesia. jurnal pendidikan islam ftik uin sunan kalijaga yogyakarta. vol. 2 no. 1 hasan, k. (2000). konsep pendidikan jawa. jurnal dinamika islam dan budaya jawa, iain walisongo semarang . vol. 3 no. 1 masduqi, i. (2013). deradikalisme pendidikan islam berbasis khazanah 148 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 pesantren. jurnal pendidikan islam ftik uin sunan kalijaga . vol. 2 no. 1 qodir, z. (2013). deradikalisasi islam dalam prespektif pendidikan agama. jurnal pendidikan islam . vol. 2 no. 1 sedjana, e. (2008). islam fungsional. jakarta: rajawali. wiyani, n. a. (2013). pendidikan agama islam berbasis anti terorisme di sma. jurnal pendidikan islam . vol. 2 no. 1 yunus, a. f. (2017). radikalisme, liberalisme, dan terorisme : pengaruhnya terhadap agama islam. jurnal studi al-qur'an .vol. 13 no. 1 177 implementation of religious values and their relevance to religious moderation (study at smp it khoiru ummah) nur azizah1, karliana indrawari2 1universitas muhammadiyah palembang 2institut agama islam negeri (iain) curup, indonesia correspondence: karlianaindrawari@gmail.com abstract. the purposes of the study were to find out the religious values in smp it khoiru ummah, to find out the values of religious moderation at smp it khoiru ummah, and to find out whether religious values were relevant to the values of religious moderation at smp it khoiru ummah. this research used a qualitative research type. this research was conducted at smp it khoiru ummah curup. the subjects of this research were the principal, teachers, and students. data collection techniques were observation, interviews, and documentation. data analysis techniques steps were reducing data, presenting data, and concluding data. the results show that the religious values had been carried out well. the evidence of the application of religious values was such as applying the values of faith, worship values, moral values, independent values, being orderly in business, keeping time, maintaining lust, and benefiting others. religious moderation values had been implemented with the implementation of religious moderation values such as the values of justice, tawazun, i'tidal, tasamuh, musawah, and shura. in addition, religious values were already relevant to the values of religious moderation, such as the values of faith which were relevant to the values of justice, balance, and tolerance, and the value of worship was relevant to the value of balance and the nature of being straight and firm, the moral values that were relevant to straight and firm nature, tolerance, equality (musawah), deliberation (shura), the religious values that were maintained, and their passions that were relevant to the values of straight and firm nature. keywords: religious values; religious moderation; smp it khoiru ummah introduct io n indeed, education does not only prioritize aspects of knowledge and skills, but also pays a great attention to the personality development of its students. as educational institutions, schools are deliberately designed to be able to contribute actively in improving the quality of life, institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 7, number 1, 2022 | page: 177-194 doi: http://doi.org/10.29240/ajis.v7i1.4191 academic journal of islamic studies 178 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 including aspects of knowledge, skills and attitude values for their students.1 religious values greatly influence humans in behaving. someone whose behavior and attitude is good has good religious values to his religion. religion is a driving force for humans to build faith in god so that humans can always do well and always remember the greatness of god so that humans always do good and always remember the greatness of god and have increased belief in god.2 fostering religious values is very important for heterogeneous societies. indonesia as a heterogeneous country certainly has a strong philosophical foundation regarding religious life. many issues have arisen related to the ideology adopted by this country, ranging from efforts to destroy the order of life with issues of ethnicity, race and class to clashes of religious groups. of course, this is a challenge for the existence of the indonesian people who are so diverse in terms of ethnicity, race, class and religion.3 instilling religious values in educational institutions can form a solid and strong muslim personality, improve work ethic and scientific ethos and be embedded in students that carrying out educational and learning activities is not merely working to earn money, but is part of worship.4 specifically, religious value-based character education refers to the basic values contained in religion (islam). character values which are the basic principles of character education can be found in several sources, including values derived from the example of the prophet which 1 meilan arsanti, “development of teaching materials for creative writing courses containing religious character education values for student of pbsi, fkip, unnisula study programs,” kredo : scienific journal of languange and literature 1, no. 2 (2018): 71–90. 2 a anasrullah, “religious values in the novel teach me towards the throne by wahyu suajni"stylistics: journal of language and literature education, 2018. 3 mardan umar, “ the urgency of religious values in the lives of heterogeneous communities in indonesia," journal of civic education: media for studying pancasila and citizenship," 3, no. 1 (2019): 71. 4 muh. khoirul rifa ‘i, internalisasi nilai-nilai religius berbasis multikultural dalam membentuk insan kamil, jurnal pendidikan agama islam volume 4 nomor 1mei (2016): 119 azizah, indrawari: implementation of religious values…| 179 is manifested in his daily attitudes and behavior, namely shiddiq (honest), amanah (trusted), tabligh (delivering with honesty/transparent), and fathanah (intelligent). allah says in surah al-ahzab verse 21: َر َوذََكَر اّللٰهَ َ َواْليَ ْوَم اْْلهخي ي اُْسَوٌة َحَسَنٌة لٰيَمْن َكاَن يَ ْرُجوا اّللٰه ْ َرُسْولي اّللٰه ٢١ َكثيْْيًۗا َلَقْد َكاَن َلُكْم ِفي verily there has been in the messenger of allah (saw) a good role model for you (that is) for those who hope (the mercy of) allah and (the coming of) the day of judgment and he often mentions allah. (q.s. al-ahzab [33]:21) indonesian society in the unitary state of the republic of indonesia has diversity, including various ethnicities, languages, religions, cultures, and social statuses. cultural diversity (multicultural) is a natural event due to the meeting of various cultures, the interaction of various individuals and groups carrying cultural behavior, having different and specific ways of life. diversities such as cultural diversity, family background, religion, and ethnicity interact with each other in the indonesian community.5 according to fahrudin, an effort to realize the harmony of national and religious life requires religious moderation, namely a moderate religious attitude and not excessive, not claiming to be the most correct self or group, not using extreme theological legitimacy, not using coercion or violence, and being neutral and not affiliated with any particular political interest or power. this moderation attitude needs to be socialized, educated, and nurtured by being a role model for religious instructors.6 according to azka, religious moderation is a perspective, attitude, and behavior to always take a position in the middle, always act fairly, balanced and not extreme in religious practice. meanwhile, according to the ministry of religion, religious moderation is a shared commitment to maintain a complete balance, where every citizen, regardless of ethnicity, ethnicity, culture, religion, and political choice must be willing to listen to one another, and learn from each other to practice the ability to manage 5 agus akhmadi, “religious moderation in indonesia's diversity religious moderation in indonesia 's diversity,” journal of religious education and training 13, no. 2 (2019): 45–55. 6 akhmadi. 180 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 and overcome differences between them. 7 islam, as a religion of rahmatan lil 'alamin, has the principle of openness (inclusivism) and the teachings of tolerance which have high value in diversity. this is because the meaning of islam in language has the meaning of safety, peace and submission. the meaning of the teachings of islam itself experiences differences after being understood by its people in taking the law or ijtihadiyyah views so that it is natural to make muslims seem to be grouped with various groups. splits are sometimes difficult to avoid when these differences enter into the principles between these groups, thus giving birth to hostility between muslims themselves.8 one of the basic reasons is that one of them is the birth of a fanatical attitude and makes it exclusive. therefore, a religion-based global humanitarian ethics is needed that upholds the main human values, namely brotherhood based on the doctrine of tawhid. tabayun is needed, referrals to trusted expert authorities and a tolerant, respectful attitude and still connecting friendships are needed. this is the actual manifestation of the values of religious social moderation that are inherent as the core of islamic teachings by displaying a cultural character as a hanif and rahmatan lil 'alamin religion. in the modern era, radical ideas are reduced by the concept of religious moderation. islam is an example of the implementation of religious moderation. religious moderation is a middle way as well as a solution so that there is no radical or even intolerant understanding. mutual respect and respect between religions is the key so that there are no barriers and differences as well as an identity that must be owned by inter-religious people. this radicalism and extremism does not only attack the real society and society in cyberspace, it has now entered schools. karim's group, which has been viral on social media, has openly 7 arcadius benawa, “the urgence and relevance of religious moderation education in religious education in school,” pasupati journal 8, no. 1 (2021): 1–11. 8 anis tyas kuncoro, “strengthening moderation and religious cultural values for muslims in national life,” conference on islamic studies fai 2019 1, no. 1 (2019): 98– 108. azizah, indrawari: implementation of religious values…| 181 entered a school that spreads extreme islam and anti-pancasila teachings. the director general of education at that time, kamarudin amin, said that one of the entrances to the karim group was through rohis (islamic spirituality) activities, which are religious activities in every school. therefore, the religion teacher is the spearhead of every school, must know all religious activities at school.9 the ministry of religion has been aggressively promoting religious moderation since the last five years to provide understanding and practice so that religious teachings are carried out without being extreme. the moderation program has already begun to be seen and felt its impact. however, the symptoms of internal conflict within one religious community are still felt. religious moderation can be understood as a perspective, attitude, and behavior that always takes a position in the middle, always acts fairly, and is not extreme, both extreme right and extreme left in religion, society requires a certain perspective, attitude, and religious behavior that is classified as moderate or extreme. this measure can be improved based on reliable sources, such as the religious texts of the qur'an and sunnah, the rules in the state constitution, local wisdom in a place and mutual agreements that occur in the form of consensus.10 currently, there are many schools that implement religious values in rejang lebong, including smp it khoiru ummah. based on observations made on october 23, 2021, researchers were interested in examining the religious values that exist in these schools and researchers wanted to find out whether religious values in the school were in accordance with religious moderation. nashudin states that it is necessary to voice moderation in schools again. an attitude that is not extreme right always negates everything; nor is it extreme left, accommodating anything from the outside; but rather be selective-accommodating. teaching a selective-accommodative attitude to students has its own challenges, not to mention the tendency 9 i h sainuddin, "religious moderation and radicalism in the modern era,". 10 abdul syatar et al., “emergency of religious moderation amid the corona virus disease 2019 (covid-19) pandemic,” curiosity: social and religious communication media social and religious communication media 13, no. 1 (2020): 1–13. 182 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 of a practical, instant, and not complicated way of religion, on the one hand; plus social media penetration.11 sitti chadidjah states that the values of moderation are important for the development of our educational community. the government feels the need to emphasize the values of moderation in islamic religious education. m. a. hermawan also states that the value of religious moderation is important to be applied in schools because it is a shared task to stem the radicalization of religion (islam) that occurs in schools (educational institutions) as well as to spread the values of islamic moderation in accordance with the character of indonesian islam to students.12 religious moderation is something that is absolutely maximized in dealing with the impact of an abnormal situation. people must be able to be moderate in living their diverse lives, not by giving propaganda in various aspects, for example giving certain statuses on their social media.13 the purpose of the study were to find out the religious values at it khoiru ummah middle school, to find out the values of religious moderation at it khoiru ummah middle school, and to find out whether religious values were relevant to the values of religious moderation at it khoiru ummah middle school. this research used a qualitative research type. this research was conducted at smp it khoiru ummah curup and the subjects of the research themselves were the principal, teachers, and students of smp it khoiru ummah curup by using probability sampling technique. the technique of collecting data was observations of religious values at smp it khoiru ummah, focused interviews with the principal, teachers and 11 nashuddin, “actualization of islamic educational values in revitalizing understanding moderation in educational institutions in indonesia.” 12 sitti chadidjah et al., "implementation of religious moderation values in islamic religious education: a review of analysis in primary and secondary education," al-hasanah: islamic religious education journal 6, no. 1 (2021): 114–24. 13 abdul syatar, muhammad majdy amiruddin , islamul haq , arif rahman, darurat moderasi beragama di tengah pandemi corona virus desease 2019 (covid-19), jurnal kuriositas: media komunikasi sosial dan keagamaan vol. 13 no.1, juni 2020: h.113 azizah, indrawari: implementation of religious values…| 183 students of smp it khoiru ummah curup about how religious values were and their relevance to religious moderation, and documentation. data analysis technique consisted of the steps of reducing data, presenting data and concluding data. results a nd discu ss ion based on interviews with teachers about religious values at smp it khoiru ummah which were conveyed by the teacher, it was stated that “aqeedah is our belief in this school, each person's personality is actually different but they can believe in god, i'm 100% sure they believe in god”. next, keizi said, "alhamdulillah it's good, but since the renovation until now it's always been a bit difficult to pray dhuha prayer”. furthermore, the principal explained: “whether it is good or not depends on other people's judgments, but for us, the aqidah in this junior high school is quite good because here we come from different backgrounds. if the background is from religious education, then the aqidah is good, but there are also state educational institutions that are still trying to be better”. regarding the implementation of student worship at this junior high school, was it in accordance with the instructions of the qur'an and hadith? even if it was not appropriate, god willing, it would lead to conformity. after all, the name of the learning process had to be that there were still many things that were lacking and there were still many things that needed to be improved. this statement was strengthened by keizi that stated that the implementation of worship in his junior high school was good and in accordance with the teachings of the prophet. furthermore, the principal answered “yes, because our foundation is the qur'an and hadith, starting from the beginning of entering the school gate, habits such as dhuha prayer, recitations and others have been carried out. in addition, here the education was also meekly according to the commands in our religion”. the morals of the students in this junior high school had really followed the example of the prophet saw. teacher's response: “we are currently trying to get there. we are still in the learning stage, for example, when eating standing up, our job is to give them an understanding that while eating and drinking they must sit. there's still a 184 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 lot to learn to achieve our target, which is the sunnah of rasulullah saw.” kenzi said, “it depends on the person, some are very good, some are still lacking”. the school principal explained, “regarding this, we think it is good, but not 100% because it is still in the learning stage to follow the teachings of the prophet muhammad saw. every day, we are still trying to get used to all the guidance of the prophet”. the nature of independence and responsibility in each individual had been implemented. the teacher argued, “i think some of it already exists. they are independent; there are many reports from parents that many have prepared their own textbooks and clothes”. keizi said that he did, but for example, if he was given an assignment, he would do everything if the other locals didn't know everything. the principal explained that the majority of the children were independent, for example, doing a lot of school assignments by themselves. teachers also got used to getting closer to students so that they could easily control student activities more both at school and at home. here there was a teacher named bti who instructed guardians of students to report on their children's activities while at home, such as praying, reading the quran and others. individual junior high school students have carried out their respective affairs and responsibilities. the teacher's response regarding this matter, “alhamdulillah regarding this, our students have carried out their respective responsibilities”. keizi said “thank god”. the principal explained, "yes, i have, as i answered earlier in the previous question”. every activity was carried out by smp on time. the teacher's responded.”god willing, the activity was on time and tried to be on time”. keizi also said, “thank god, we has carried out the activities on time, even when we were very busy”. the principal explained, “yes, alhamdulillah, here we have implemented time discipline because if we are just a little delayed, the next activity will also take up time”. in case of the helpful nature and good cooperation of junior high school students, teachers said that they had thought about this matter already. for example, they didn't bring their friend's sandals to the mosque. keizi said, “it is done, explained by the principal. alhamdulillah azizah, indrawari: implementation of religious values…| 185 so far the attitude of helping each other is highly demanded here. we have a program called one day one thousand, the proceeds of which will be collected later to help fellow students in need. in addition, fellow students also often help to improve their tahsin and tahfidz”. there were certain boundaries between boys and girls. teachers responded, “for us, that is the most importantto seperate between boys and girls. the class is also different. keizi also said, “yes, because the classes are also separated if the concept of prayer is on the second floor. the principal explained, “in this junior high school, there are boundaries between boys and girls, such as separate classes and different break times. as muslims, there should be an effort to set boundaries between men and women”. based on observations in the field about religious values at smp it khoiru ummah, it has been carried out by showing high aqidah, good worship practices, and better morals. based on interviews with teachers, the values of religious moderation at smp it khoiru ummah had been well implemented, as evidenced during interviews with the school. the principal had a very important role in religious values as well as supervising and evaluating all activities that had been carried out by school officials. the value of justice in junior high school had been implemented. the teacher said, “we try to be fair, according to their portion”. then a student named keizi explained, “thank god, nothing is made special, all are the same both ikhwan and akhwat”. this statement was also strengthened by the principal, who said “of course yes, for example, to solve a problem, it is discussed jointly without being biased by always being guided by religion because we cannot immediately decide the problem unilaterally but must be weighed first from both parties”. in case of the value of tawazun in junior high school, the teachers stated, “here, it is very balanced between the interests of the world and the hereafter, such as general learning accompanied by the interests of the hereafter”. the principal also said that there was a very balance between the interests of the world and the hereafter, such as general learning accompanied by the interests of the hereafter. 186 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 about the i'tidal value in junior high school, the teachers responded, “of course, sometimes our upbringing with parental education is certainly different. sometimes we hope how the students are, but what about the parents. for example, at school, we wear the hijab, but at home the parents do not direct their children to wear the hijab. that's one of the obstacles”. keizi continued, "there are those who learn about the general, whether they are also learning about the quran or have prayed right, work, and they are already praying when studying in general, yes, it's general, but sometimes it is also related to math lessons about the translation of shifts in islam. hijrah is the name, but if it is folded, the transparency is a shift. this statement were also reinforced by the principal that said that “the world of education today is very different from before. nowadays, there are indeed difficulties in educating children because they cannot use violence, especially in smp it is very irrelevant if using violence in educating”. in applying the tasamuh value in junior high school, according to the teacher, if the students had tolerance of fellow students, please help them. no matter what background they were, whatever they liked, they all were treated the same. keizi said that “helping out is often done, sometimes friends doesn't have money to eat, we donate so that our friends can also have snacks”. it was also reinforced by the principal who said that in this junior high school, the parents' backgrounds were also different, because in educating, the role and support of the family was also needed. the tolerance was if there were children from state school who had memorized 3 juz, the school didn't force to generalize their memorization and they were given tolerance. likewise, if the students whose homes tended to be further away were less than 5 minutes late, the school could still tolerate them. outside, there was also no prohibition against making friends with people whose religion was other than islam, but when it came to aqidah, the school still had to limit it. in case of instilling the value of musawah: there was no difference, but the teacher was the same. the teacher said, “thank god, it's not here that we don't only accept children who are smart and from the upper classes, but also from the lower classes. the students are not discriminated against. here we form and learn to increase knowledge”. azizah, indrawari: implementation of religious values…| 187 there is none value of shura in junior high school so far. then, a student named keizi clarified, “the problem is sometimes if the lesson is divided into one group per hour, so they often give opinions. deliberations have begun to be implemented from the beginning of entering school, namely deliberation on who is the class president and how the rules and class structure will be used in the future”. based on field observations, the value of moderation at smp it khoiru ummah has been implemented. it is proven that in everyday life, the students have the characteristics of justice, tawazun, i`tidal, tasamuh, musawah, and shura. there is a relationship between religious values and religious moderation in junior high school. the teachers provided portions according to the needs of students. the value of this faith is also related to the value of balance in religious moderation. this can be seen from the learning given not only about religion so that the students forgets worldly things, but between religion and the world, there is balance in its application. then, explained by a student named keizi that “smp it khoiru ummah, yes, indeed all adhere to the same creed or belief, namely islam, but in the learning provided students are always taught to be able to respect even though they have different religions and ethnicities”. likewise, the principal said, "if we involve religious moderation, of course there are similarities between the two, as you said there is a name for justice, now it is in line with one of the religious values mentioned above because in faith, there is no difference between one student to another although the backgrounds are very different; some are from the state schools, others are from religious schools. however, when in smp it, all studets in terms of faith must be treated fairly. discuss ion salimul aqidah is something that must exist in a muslim. with it, one will have a strong bond with allah. thus, he will always be on his way and refuse to deviate from him. religious values such as faith values had been implemented quite well, this could be seen from the belief held by the students at smp it khoiru ummah that 100% already believed in god, but for the problem of how high the level of trust is, we cannot generalize 188 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 between one individual and another. true worship is one of the most important commands of the prophet muhammad. in a hadith, he said: "pray as you see me praying". in terms of worship that had been carried out at smp it khoiru ummah, it was also quite good based on the qur'an and hadith, such as the prayer service which has exemplified the prayer of the prophet, but we cannot say that it was the same as the messenger of allah because they were still in the process of learning to be better. strong morality is an attitude and behavior that every muslim must have, both in his relationship with allah and with his creatures. through noble character, humans will be happy in their lives, both in this world and in the hereafter. for his own morality at smp it khoiru ummah, the students had also been able to imitate the morals of the prophet who is indeed the best role model. however, it could not be generalized that the morals of the students of smp it khoiru ummah were of various levels, ranging from good to even better. independent nature is needed for people who will enforce the commandments of makruf nahi munkar. this trait is a trait that must be possessed in order to achieve totality in all its obligations. for things such as the responsibility and independence of smp it khoiru ummah students, it was also good. this could be seen from the independence and responsibility of students in doing the tasks given by their teachers to carry out this quite well. an-nazhamu means arrangement, it can also be said that the rules mean directions and paths. if it says "their business does not follow the rules" then what is meant is that they do not have guidance and direction, while ash-sya'nu is problems, affairs, and things. for the implementation of individual affairs and responsibilities at the it khoiru ummah middle school, they were also quite good, as in the work and collection of tasks they had been able to complete tasks well. allah has given humans the strength in the form of reason, intelligence, and skills to carry out all the deeds that allah has commanded, and has also given a limited time, namely age. this point is important for every muslim because allah and his messenger have azizah, indrawari: implementation of religious values…| 189 ordered it. this value must exist in them and always be a material for evaluation so as not to lead to negligence. for matters of time at smp it khoiru ummah, this was good. this could be seen from the execution of prayers such as dzuhur and ashr prayers which were carried out on time, in addition to starting lessons on time. a person who is beneficial to others is as if he is characterized by divine nature where allah swt conveys benefits to his servants through intermediaries from him. for the value that was useful for others at smp it khoiru ummah, this could be seen in helping each other in the one day one thousand program, which was a thousand rupiahs a day alms to help ease tuition fees for students who could not afford it. imam hasan al-banna in his treatise on taklim explains what a sincere mujahid is and what his obligations are to himself by saying, "you should control the passions of the soul hard, until the soul surrenders its control to you, you must lower your eyes. you also have to regulate your emotions and fight the ambush of lust within you so that lust always goes towards the lawful and thooyib, and you are able to block the lust from the unlawful things in every condition." in smp it khoiru ummah, there were boundaries between men and women in order to maintain lust. this was implemented by providing a break or rest time session. the break was divided into two sessions: in the first session, the female students would take a break, then the next session, the male students would take a break. therefore, while in the learning breaks, female students and male students did not see each other. even the time to go home was arranged so that the students did not see each other. moderation is known as wasath or wasathiyah, which has an equivalent meaning with the words tawassuth (middle), i'tidal (fair), and tawazun (balanced). people who apply the principle of wasathiyah can be called wasith. in arabic too, the word wasathiyah is defined as "the best choice". whatever words are used, they all imply the same meaning, namely justice, which in this context means choosing a middle ground between various extreme options. the values of religious moderation at smp it khoiru ummah were like the value of justice, which was not one-sided, proper, and not 190 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 arbitrary. so, in the sense of fairness, there was no arbitrariness. people who act arbitrarily mean acting unfairly, this value was reflected in smp it khoiru ummah, for example, in solving problem, it was discussed jointly without being biased by always referring to religion because we could not immediately decide problems unilaterally but had to weigh them first from both sides. balance is found in a group in which there are various parts that lead to a certain goal, as long as certain conditions and levels are met by each part. the balance of duniawi and ukhrowi at smp it khoiru ummah was like general learning accompanied by the interests of the hereafter. in this school, the students learned science, mathematics, all of subjects students generally learn and also religion. in implementing i’tidal, there was no obstacles such as difficulties in educating children because they cannot use violence, especially at smp it khoiru ummah it was very irrelevant if using violence in educating. sometimes our upbringing with parental education was certainly different. sometimes we expected the students to be good but their parents were not yet open hearted, for example wearing a headscarf but at home the parents did not direct their children to wear the hijab. that was one of the obstacles. tolerance comes from english, toleration. it is indonesianized to be tolerance. in arabic, it is called altasamuh, which means, among other things, tolerance, teposelero, and letting go. tolerance at smp it khoiru ummah was quite good, as the background of the parents was also different because in educating, the role and support from the family was also needed. the tolerance was if there were children who already had memorized 3 juz, children who were from state school students were not forced to generalize their memorization and were given tolerance. likewise, if students whose homes tend to be further away were less than 5 minutes late, school could still tolerate them. outside, there was also no prohibition on making friends with people whose religion other than islam, but if it was related to aqidah, students still had to limit it, and fellow students shold please helped too. no matter what background they had, whatever they looked like, they were treated the same. azizah, indrawari: implementation of religious values…| 191 musawah means equality. in terms, musāwah is equality and respect for fellow human beings as god's creatures. all humans have the same value and dignity regardless of gender, race or ethnicity. smp it khoiru ummah did not only accept children who were smart and from the upper classes, but also the students from the lower classes. here we formed and learned to increase knowledge, there was no difference, the teacher was the same. the word shura means to explain, declare or propose and take something. shura or deliberation is mutual explanation and negotiation or asking and exchanging opinions on a matter. deliberations had begun to be implemented from the beginning of entering school, namely deliberation to decide who the class president and how the rules and class structure would be used in the future, and there was no obstacle in teaching the nature of deliberation. conclusion efforts to establish moderate and religious values at smp it khoiru ummah were carried out in an integrated manner. smp it khoiru ummah had mostly applied religious values, for example, applying the values of faith, worship values, moral values, independent values, orderly in affairs, keeping time, maintaining lust and benefiting others. furthermore, in term of the values of religious moderation, smp it khoiru ummah had mostly applied the values of religious moderation such as the values of justice, tawazun, i'tidal, tasamuh, musawah, and shura. in addition, religious values were already relevant to the values of religious moderation at smp it khoiru ummah such as the values of faith that were relevant to the values of justice, balance and tolerance, the value of worship that was relevant to the value of balance and the nature of being straight and firm, moral values that were relevant to straight and firm nature, tolerance, equality (musawah), deliberation (shura), and religious values were maintained and their passions were relevant to the values of straight and firm nature. the findings suggest that the teachers must be able to shape an academic person who has religious values and religious moderation. the teachers are suggested to have various other references/supporting 192 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 books that can provide extensive knowledge, not only use one guidance only, and teachers are able to make a more comprehensive approach, good with students, and give assistance. in addition, there is need of supervision of the principal. the purpose of all programs planned to increase religious values that are relevant to religious moderation can be implemented properly for junior high school students. bib lio graphy ahmadi, agus. "religious moderation in indonesia's diversity religious moderation in indonesia' s diversity." journal of religious education and training 13, no. 2 (2019): 45–55. anasrullah, a. "religious values in the novel teach me towards the throne by wahyu sujani." stylistics: journal of language and literature education, 2018. http://103.114.35.30/index.php/stilistika/article/view/1337. arsanti, meilan. "development of teaching materials for creative writing courses containing religious character education values for students of the pbsi study program, fkip, unissula." kredo: scientific journal of language and literature 1, no. 2 (2018): 71– 90. https://doi.org/10.24176/kredo.v1i2.2107. benawa, arcadius. “urgence and relevance of religious education in religious education in school.” pasupati journal 8, no. 1 (2021): 1–11. education, religious moderation, shield, radicalism. chadidjah, sitti, agus kusnayat, uus ruswandi, and bambang syamsul arifin. 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"religious moderation in the perspective of hasbi ash-shiddieqy, hamka, and quraish shihab." suhuf 13, no. 1 (2020): 55–76. https://doi.org/10.22548/shf.v13i1.519. omar, mardan. “the urgency of religious values in the life of heterogeneous society in indonesia.” journal of civic education: media for the study of pancasila and citizenship 3, no. 1 (2019): 71. https://doi.org/10.36412/ce.v3i1.909. 63 the power of turkey diplomacy in transfer of function of hagia sophia to be a mosque hendra maujana saragih1, meinita hasya eka wulandari2, sri issundari3 1,2universitas nasional, jakarta, indonesia, indoneisa 3universitas pembangunan nasional, yogyakarta, indonesia hendramaujana@gmail.com, meinita2105@gmail.com (correspondence), sri.issundari@upnvyk.ac.id abstract. this paper aims to explain how aggressive the turkish movement is under erdogan's leadership and the domination of the ambitious akp in an effort to restore the glory of islam and spread its spirit of struggle on turkish soil amidst secularism that has deeply rooted itself to dominate every aspect of life there. the synergy between the two slowly led to rivalries between authoritarian secularism and democratic nationalism with a touch of moderate islamic nuances and neo-ottomanism which prioritized the freedom and welfare of the people, as well as reviving the power of the ottoman empire in a region that had previously entered its expansion area. erdogan's actions, influenced by his life background, finally realized diplomacy in the form of islamization in the form of changing the function of istanbul's holy building, the hagia sophia, into a mosque while strengthening erdogan's influence and turkey's position in the international political arena, thus changing the direction of domestic policy as well as turkish foreign policy despite steps this is also considered a controversial one-sided decision and poses a potential threat to peace in one's own country. keywords: erdogan, turkey, hagia sophia, diplomacy introduct io n international relations is about every event in the world that occurs across national boundaries and is constructed so that it becomes a series of studies that can explain, define, predict and predict phenomena that occur in the world with a repeating pattern. within it are many layers of community, from ordinary individuals to the level of a sovereign state.1 the discussion of religion and all its kinds has been a very sensitive subject in the world. often times an individual or a large group of people and 1robert jackson dan georg sorensen, pengantar studi ilmu hubungan internasional: teori dan pendekatan, 5th ed. (yogyakarta, daerah istimewa yogyakarta: pustaka pelajar, 2016). institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 6, number 1, 2021 | page: 63-78 doi: http://doi.org/10.29240/ajis.v6i1.2581 academic journal of islamic studies 64 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 even countries in the world have disagreements about this issue. the problem of friction or conflict over religion is not separated from the study of international relations, because things like this have been ingrained and constructed in the history of our lives. it can be said that religion is often a "commodity" in the dynamics of international politics. religion also affects the political agenda, both individuals and groups within a country. all parties confuse both their interests and the interests of the state with religious aspects, even though it is clear that problems related to political matters and discussion of religion always clash with one another. for example, the dynamics of the development of europe in medieval times was not just a matter of sharp geographical or territorial boundaries that distinguished each independent state, but this complex issue was widespread, mixed, and confusing because power and power were simultaneously regulated on the basis of religion and politics. the medieval era is also one of the eras where chaos, disorder, conflict, and violence stemming from the absence of control and political organization of the region are rife. sometimes, war is a battle between religious civilizations, such as the crusades against the islamic world in the period 1096-1291, which then marks the beginning of the emergence of a 'trend' of war with religious themes that can even last for hundreds of years, as has been recorded. in history, namely the crusade which also witnessed the history of the seizure of constantinople and the hagia sophia in turkey. turkey, a country with an area of approximately 814,578 square kilometers, is one of the unique countries because its territory is between two continents, namely the continents of asia and europe, with a composition of 97% (790,200 square km) of each area located on the asian continent. and the remaining 3% (24,378 sq km) is located on the european continent. this strategic geographical position makes turkey seen as an "adhesive" bridge between the differences that exist in the east and west. historically, the turks inherited the roman, islamic, arab and persian civilizations which were part of the heyday of the ottoman empire and the influence of modern western countries.2 2ade solihat, “kemalisme, budaya dan negara turki”, on http://www.fib.ui.ac.id http://www.fib.ui.ac.id/ hendra maujana saragih, et.al: the power of turkey diplomacy | 65 islamic civilization with arab and persian influences became a legacy for turkish society, where during the time of the caliphate, islam was implemented as a religion that regulates the relationship between humans as creatures and allah swt as the creator; and also a social system that underlies social and state life.3 the islamic civilization adopted by turkey before being touched by the western world made the sultan the caliph. this means that as a leader of the state, as well as holding a position as a religious leader.4 islam from persian influence, developed in the territory of the turkish caliphate and showed a strong influence on turkish culture. furthermore, due to geographic influence, modernization has become indisputable and turkey has also absorbed elements of western culture that are considered modern. this mixture of turkish, islamic and western civilizations has colored the identity of the turkish people. in this paper, the author uses diplomacy theory to discuss the turkish movement in its attempt to take over the hagia sophia to become a house of worship for muslims there. diplomacy itself comes from the word "diploum" which in greek means "to fold", where this is every way that is attempted or taken to communicate with each other to carry out actions in the form of politics or law through several representatives who are appointed and get authorization. in practice, diplomacy exists as an action to safeguard the interests of the state, including maintaining the position and dignity of the state among foreign countries, especially among countries that are still in one region. the objectives of this diplomacy include acquisition, preservation, augmentation, and proper distribution. in the process of compiling this journal, the author uses several literature studies in the form of journals as a framework that is still related to the discussion of turkey, especially the discussion of secularism and the domination of islam. the first journal is entitled "turkey between secularism and the aroma of islam; a study on the thought of niyazi berkes" by imron mustofa. this journal generally discusses the journey of turkey as a country that is dominated by powers from the west and the east which also colors the 3miriam budiardjo, dasar-dasar ilmu politik (jakarta, dki jakarta: pt gramedia pustaka utama, 2009). 4tabrani za, “perubahan ideologi keislaman turki (analisis geo-kultur islam dan politik pada kerajaan turki usmani),” jurnal edukasi: jurnal bimbingan konseling 2, no. 2 (february 2016): p. 130, https://doi.org/10.22373/je.v2i2.812 https://doi.org/10.22373/je.v2i2.812 66 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 conditions of the people there, starting from the occurrence of state reforms due to religion. the second journal is entitled "the history of islamic development in turkey" by fathur rahman, where this journal contains a comprehensive discussion of the influence of islam in turkey which begins with a discussion of the history of the birth of turkey and the early development of islam in turkey itself. then the language continues into the history of the birth of the ottoman empire, a story of expansion with a passion for expanding islamic followers in turkey to their heyday. finally, this journal ends with a discussion of islam in turkey during the current reform era. third, the journal that the writer considered while working on this paper was entitled "recep tayyeb erdogan's political thought (study of secular versus islamic political struggles in the turkish revolution)" by syaeful bahri which discusses the background of erdogan's life as a leader of turkey, which in fact erdogan grew up in an environment that is thick with islamic teachings so that it affects all actions and decisions he takes, both for himself and for the country he leads. this journal also explains erdogan's political career from the start of his participation to leading the akp and serving as president of turkey until now. the research method that the author uses this time is a qualitative descriptive research method using secondary data collection techniques, namely the data obtained from library research activities in the form of books, journals, theses.5 qualitative research is research that is used to investigate, discover, describe, and explain the quality or features of social influences that cannot be explained, measured or described through a quantitative approach, and the results of qualitative research also emphasize meaning rather than generalization.6 apart from being sourced from books, journals and theses, other sources as other supporting data also include articles, print and electronic media, as well as websites whose entire data has been arranged in such a way, has been sorted and selected from relevant sources so that the data in this paper remain accurate with high validity and the end result can be justified. hist o ry of t he ot t om an t urk s 5sugiyono, metode penelitian pendidikan (pendekatan kuantitatif, kualitatif, r&d) (bandung, jawa barat: alfabeta, 2014). 6saryono, metode penelitian kualitatif (bandung, jawa barat: alfabeta, 2010). hendra maujana saragih, et.al: the power of turkey diplomacy | 67 in 990 ad, the turks from central asia converted to islam and began to migrate to anatolia or asia minor. then continued in 1071, the byzantine region which is asia minor (now turkey), was captured by the seljuks after experiencing defeat in the battle of manzikert. then the turks founded the seljuk sultanate. the king of byzantium then wanted to restore byzantine rule in the middle east which was captured by the muslims. finally he conveyed this news to pope urban ii that the seljuk sultanate was trying to blackmail christian pilgrims who came to jerusalem. this information was intended to encourage the europeans to attack the seljuk sultanate. the meeting in clermont, france, then succeeded in gathering many kings from europe and issued a decision to hold a crusade. long story short, then the crusades broke out and occurred eight times until it claimed a large number of lives and became one of the bloodiest war events ever to take place in the world. the seljuk regions also became divided, but the muslims won contested areas. the seljuk turkish sultanate was later replaced by the ottoman empire in 1288. ustman founded the ottoman empire where the people came from the central asia region with the capital city of busra. the ottoman turks then defeated the europeans a lot and finally conquered constantinople, so that the history of byzantium was over there. the ottoman empire then changed the name of constantinople to istanbul. in this year the hagia sophia church was converted into a mosque. in 1571, all european troops joined to fight against the ottoman turks so that the ottoman turks lost against the combined european forces. the ottoman turks then experienced a setback since this war because the empress of the sultan often interfered in the appointment of their sons as sultans. this is the main cause of turkey's decline. in 1861, when sultan abdul hamid was in power, modernization was carried out to prevent the decline of turkey. then in 1861 to 1876, sultan abdul aziz continued the reform and modernization of turkey. various events after that happened and colored this nation. in 1869, the modernization movement was continued by fuad pasha, ali pasha, and namik pasha as modernization was marked by the establishment of a university, namely the university of constantinople, and the establishment of a national bank. then in 1896, sultan hamid ii, who led turkey at that time, founded the young turkish movement by reorganizing the state in a modern way, instilling 68 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 nationalism, and affirming the turkish nationality with the motto of one country, one nation and one turkish language. in 1919-1921, mustafa kemal pasha was considered a hero by some turkish people because he managed to hold back european forces who wanted to destroy turkey. finally he was appointed president and the title kemal attaturk (father of turkish development). he also had the chance to abolish the religious system in his government and promote secularization and westernization. turkey eventually became a secular state.7 t urkey t he secul ar s t at e after the collapse of the sultanate and turkey becoming a republic, this country adopted secularism. turkey as a secular state means that they accept the existence of religion, but do not make that religion the basis of legitimacy in running its government. in the big indonesian dictionary, secularism is a philosophical notion or view that holds that morality does not need to be based on religious teachings. meanwhile, "secularization" is interpreted as a way of life that separates religious affairs from state affairs. the roots of secularism come from the european continent which is caused by the arrogance and domination of the church as well as its feudalistic actions which later gave birth to a discriminatory nature against the people, so that injustice was felt by european society until the renaissance era. in fact, this golden age of europe actually had a big impact, such as the reduction of church domination, the birth of anti-religious seeds, and the emergence of a popular movement that wanted to fight for a better life through liberation efforts against unjust conditions. some of these impacts later became the forerunner of the birth of secularism. departing from that thought, actually the islamic world is also not always homogeneous, including in turkey, because each country certainly has fundamental differences even though the majority of the population is muslim, as happened in the life of turkish society. in this case, even though the majority of the population of turkey embraces islam, they still have the right to 7 muhammad doddy a.b., menguasai ips: sistem kebut semalam, 6th ed. (depok, jawa barat: pustaka gema media, 2013). hendra maujana saragih, et.al: the power of turkey diplomacy | 69 determine their own way of life, including having the right to be free by not involving religious matters too much in their daily lives.8 turkey is known as a nation that has led the islamic world for 7 centuries, from the early 13th century to the fall of the ottoman turks in the early 20th century. the phenomenon of turkish community life became interesting when turkey in 1923 officially transformed into a secular state, where islam, which had functioned as a religion and system of community and state life, began to be replaced by the western system.9 in addition, another reason for the development of secularism in turkey is that the existence of extreme nationalism also eventually grows in the social life of the turkish people, especially the younger generation, where a strong feeling of national identity and national pride, which sometimes generates superiority, which psychologically counterbalances desire to follow europe. kemal ataturk, who is known as the father of turkish development, carried out the reform of turkey into a new secular turkey by reforming turkey from a sultanate to a republic. kemal also rationalized religion in order to separate religious affairs from state affairs and at the same time end the power of shaykhul islam as a religious institution in the political, social and cultural realms. he considered the dominant existence of religion in the affairs of state administration, especially in the political arena, to be the cause of decline for religion, namely islam itself. referring to the superiority of the western world, kemal was determined that turkey must also be a developed country with high civilization, therefore, secularism must be applied to modernize the life of turkish society. in addition, based on this intention, kemal also changed the arabic script and replaced it with latin script. in his leadership era, the educational aspect was also completely overhauled by freeing schools from religious elements and placing educational institutions under the supervision of the ministry of education. furthermore, he also reformed the law by replacing the 8isputaminingsih, “sejarah islam: kasus sekularisme turki,” sejarah islam: kasus sekularisme turki 3, no. 1 (2014), https://doi.org/https://doi.org/10.36706/jc.v3i1.4753 9imron mustofa, turki antara sekularisme dan aroma islam; studi atas pemikiran niyazi berkes 6, no. 1 (2016), http://ejournal.kopertais4.or.id/susi/index.php/elbanat/article/view/2893 https://doi.org/https:/doi.org/10.36706/jc.v3i1.4753 http://ejournal.kopertais4.or.id/susi/index.php/elbanat/article/view/2893 70 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 sharia law by enacting the swiss civil code in turkey, and maintaining secularism there with the help of military forces under his control. hagia sophi a the hagia sophia is an important building that is considered to be the “huge structure” of byzantine architects and is one of the world's best remains. this church was founded by the jutstinian emperor i. hagia sophia is called ayasofya in turkish, and sancta sophia in latin. hagia sophia also means a holy place for god. hagia sophia was also known as the church of the holy wisdom and the church of the divine wisdom.10 the hagia sophia is an enormous architectural marvel in istanbul, turkey, which was originally built as a christian basilica nearly 1,500 years ago. the role of the hagia sophia is undoubtedly in the history of istanbul as well as the world, because this magnificent building has indirectly become a symbol of matters relating to international politics, religion, art and architecture. hagia sophia was first built as a cathedral for christians in 537 ad. the first religious service at the "new" hagia sophia was held on 27 december 537. the building was converted into a mosque in 1453. then when the ottoman empire became the republic of turkey, turkey's first president, mustafa kemal ataturk, turned the hagia sophia into a museum in 1935. in the early days of its development, the hagia sophia's design was very unique and complex. from its opening, the hagia sophia combines traditional design elements such as an orthodox basilica with a large domed roof. the arch supporting the dome is covered with a mosaic of winged angels called hexapterygons. in an attempt to create a large basilica representing the entire byzantine empire, then emperor justinian announced that all the provinces under his rule were sending architectural works to be used in its construction. the grandeur of this “iconic” place of worship is also evident from the inside of the hagia sophia which is lined with a large marble slab supposedly designed to imitate moving water. furthermore, the supporting materials for this mosque are also considered luxurious because there are 104 columns in 10dewi adhitya s. koesno and abdul hadi, “lima fakta seputar hagia sophia: museum yang kini menjadi masjid,” tirto.id (tirto.id, july 14, 2020), https://tirto.id/lima-fakta-seputar-hagia-sophia-museum-yang-kini-menjadi-masjidfqrl (accessed january 16, 2021) https://tirto.id/lima-fakta-seputar-hagia-sophia-museum-yang-kini-menjadi-masjid-fqrl https://tirto.id/lima-fakta-seputar-hagia-sophia-museum-yang-kini-menjadi-masjid-fqrl hendra maujana saragih, et.al: the power of turkey diplomacy | 71 the hagia sophia which are apparently imported directly from the temple of artemis in ephesus, as well as from egypt.11 the center dome of the hagia sophia rests on a window ring and is supported by two semi domes and two curved openings to create a large nave, the walls of which were originally covered with intricate byzantine mosaics of gold, silver and glass, giving the mosque a colorful interior. colorful. long story short, because greek orthodox was the official religion of byzantium, the hagia sophia was considered the central church as well as the place where the new emperor was crowned. the ceremony takes place in the center, where there is an omphalion (navel of the earth), a large circular marble section of colorful stone with an interlocking circular design. the hagia sophia played an important role in the culture and politics of the byzantine era during the first 900 years of its existence. however, during the crusades, the cities of constantinople and hagia sophia came under roman control for a short time in the 13th century. the hagia sophia was badly damaged during this period, but was repaired again when the byzantine empire once again took control of the surrounding city. after constantinople fell into the hands of the ottoman empire and the city changed its name to istanbul, everything also changed to islamic nuances. since islam is the main religion of the ottoman, the hagia sophia was renovated into a mosque. as part of the conversion, the ottomans covered many original orthodox themed mosaics with islamic calligraphy. the panel or medallion, which hangs in the column in the center, displays the names allah, the prophet muhammad, the first four caliphs and the prophet's two grandchildren. the mosaic on the main dome, believed to be an image of christ, is also covered in gold calligraphy. a mihrab or nave is installed on the wall, as is tradition in mosques, to indicate the direction to mecca, one of islam's holiest cities. four towers were also added to the original building during this period, partly for religious purposes (for the muezzin's call to prayer) and partly to 11ni luh made pertiwi f., “sejarah hagia sophia, perjalanan kembali menjadi masjid,” kompas.com (kompas.com, july 11, 2020), https://travel.kompas.com/read/2020/07/11/161629927/sejarah-hagia-sophiaperjalanan-kembali-menjadi-masjid (accessed january 16, 2021) https://travel.kompas.com/read/2020/07/11/161629927/sejarah-hagia-sophia-perjalanan-kembali-menjadi-masjid https://travel.kompas.com/read/2020/07/11/161629927/sejarah-hagia-sophia-perjalanan-kembali-menjadi-masjid 72 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 strengthen the structure after the earthquake that hit the city around that time.12 in 1935, the hagia sophia was turned into a museum and the mosaic restoration was carried out by removing the plaster cover. therefore, before president recep tayyip erdogan officially turned it into a mosque, the hagia sophia was considered a symbol of unifying religion between islam and christianity. in hagia sophia, even the calligraphy of allah and muhammad saw are placed parallel to the paintings of the virgin mary and the baby jesus. hagia sophia has been recognized as one of the unesco world heritage sites included in the historical area of istanbul since 1985, where this area includes the main historical buildings and sites of the city. with the change in the face and function of hagia sophia, from a museum to a mosque, from being a symbol of peace and neutrality, it is now proof that no peace is truly eternal. erdogan ’ s is lamizat i on diploma cy turkey in the end chose a pluralist character, which is what ultimately led to secularism by changing the system of government from the turkish sultanate to the republic of turkey, where the basis of secular government does not mean completely contradicting religion, but turkey does not really involve or make that religion as a basis of legitimacy in running the government.13 however, there are still some conservative muslims who oppose the secular system of the government. on closer inspection, we can conclude that turkish history is filled with islamic touches. but ironically, in the life order of turkish society today, they are seen as "forced" to accept secularism as a new order in carrying out the life of the nation and state, and even tend to sink into the abyss of secularism. this problem certainly needs to be analyzed, considering that turkey in the past was filled with the glory of islam. recep tayyip erdogan has served as president of turkey since 2014, having previously served as prime minister of turkey for 11 years. in the arena of turkish politics, erdogan is considered a respected figure, because he became one of the pioneers who generated islamic influence in the country. erdogan founded the akp (adalet ve kalkinma partisi or the justice and 12history.com editors, “hagia sophia,” history.com (a&e television networks, january 12, 2018), https://www.history.com/topics/ancient-greece/hagia-sophia (accessed january 17, 2021) 13 isputaminingsih, sejarah islam: kasus sekularisme turki, vol. 3, no. 1 (2014), https://doi.org/https://doi.org/10.36706/jc.v3i1.4753 https://www.history.com/topics/ancient-greece/hagia-sophia https://doi.org/https:/doi.org/10.36706/jc.v3i1.4753 hendra maujana saragih, et.al: the power of turkey diplomacy | 73 development party) in 2001, which is an islam-based party. in its journey, this party then won the sympathy of the people and won several elections. akp's ranks of politicians also occupy strategic positions, ranging from dominating parliament, occupying the seat of prime minister, to presiding as president, including erdogan himself. erdogan's islamization began when he was still prime minister, at which time erdogan promoted a new education program, namely by repromoting teaching based on the islamic holy book, the al-quran in state schools in turkey, and freeing reuse of use. hijab for women in educational institutions such as in the campus area. this policy certainly adds to the impression that his government is peaceful and pro-people. in his life, erdogan himself grew up in an environment that was very thick with islamic nuances. as a muslim, he made the prophet muhammad saw a role model. erdogan also mentioned several islamic political fighters such as said nursi, fethullah gulen and necmettin erbakan as role models for his career. these three figures are the most influential figures in the history of the islamic political movement in turkey during their clash with the ideology of secularism.14 the three of them were called the ranks of the most influential figures because after the dissolution of the ottoman sultanate by mustafa kemal, said nursi with his nursiyah movement tried hard to restore islamic law into state life, where this effort was intended to withstand the increasingly widespread flow of secularism and dominate turkish lands. as a muslim as well as a politician, his movement focuses on discussing faith and enhancing people's beliefs according to islamic teachings. the next tough task to restore the glory of islam in turkey is carried out by fethullah gulen. gulen is a charismatic cleric figure, who jumped into politics because he was inspired by said nursi's struggle. with his hizmet movement or "the fethullah gulen movement", he and his sympathizers work hand in hand to serve the community by focusing on spreading peace both within individuals and groups to target universal lasting peace throughout the country, one of which is through the path of education based on the teachings of sufism. 14syaeful bahri, pemikiran politik recep tayyeb erdogan (studi terhadap pergulatan politik sekular versus islam dalam revolusi turki) 4, no. 2 (desember 2017), https://doi.org/https://doi.org/10.7454/meis.v4i2.46 https://doi.org/https:/doi.org/10.7454/meis.v4i2.46 74 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 this type of education prioritizes the application of sufism values such as taqwa, repentance, zuhud, sincerity, muraqabah, istiqamah, tawakkal, tawadu ', gratitude, ihsan, and patience, as well as love for the divine, where this love can then also be transformed into a sense of love for fellow human beings, and in the end will foster a harmonious life even though there are many differences between humans themselves. the third figure who became erdogan's role model was necmettin erbakan. erbakan is the founder of several islamic-based parties which often become rivals of the turkish military because they are considered to disturb the "tranquility" of the flow of secularism there. erbakan's political movement tends to be lenient, where even in the face of a military coup, he persisted in controlling the islamist group he led by applying an evolutionary cultural approach instead of a massive and aggressive movement, even though he was basically a typical human with a strict, authoritarian nature. but still careful and precise in making every decision in his political career. erdogan also seems to be a nationalist who really loves his country, especially everything about the ottoman sultanate. because of this, he often reintroduced several cultures and traditions from the ottoman heritage, one example of which was wearing imperial-style clothing to welcome state guests, which many later considered he looked more like part of "blue blood" than family members and descendants. the sultan himself. the influence of the ottoman empire was so ingrained in him that he was later said to want to spread neo-ottomanism throughout turkey. neo-ottomanism is actually not only limited to the visual scope of culture, but is also related to political entities and the future of turkey.15 the neo-ottomanism spread by erdogan, along with his party, the akp, will then be used as a powerful weapon to unite pieces of national consensus to remind and awaken all turkish people that their nation once controlled such a vast land, from europe, the middle east, africa, even the balkans.16 this covert but visionary agenda will be used in various aspects such as political, diplomatic, economic and socio-cultural interests to reinforce the vision and 15ahmad junaidi, kebijakan politik recep tayyib erdogan dan islamisme turki kontemporer 6, no. 1 (2016), http://ejournal.uinsuka.ac.id/syariah/inright/article/view/1444 16taspinar ömer, turkey’s middle east policies: between neo-ottomanism and kemalism 10 (2008), https://carnegieendowment.org/files/cmec10_taspinar_final.pdf http://ejournal.uin-suka.ac.id/syariah/inright/article/view/1444 http://ejournal.uin-suka.ac.id/syariah/inright/article/view/1444 https://carnegieendowment.org/files/cmec10_taspinar_final.pdf hendra maujana saragih, et.al: the power of turkey diplomacy | 75 mission related to turkey's foreign policy in order to embrace the legacy of great ottoman power as a turkish national identity.17 erdogan's diplomacy with his spirit of islamization led to an attempt to transfer the function of the hagia sophia from a museum to a mosque through approval at the turkish high court.18 precisely in mid-2020, the turkish high court canceled the cabinet decree in 1934 and the state council announced that the hagia sophia was indeed owned by a foundation founded by ottoman sultan mehmet ii and given to the community as a mosque, and had been legally validated. erdogan emphasized that turkey's decision must be respected, despite the many criticisms both coming from their own country and from foreign parties, because he argued that the conversion of the hagia sophia in the past from a mosque to a museum was a decision that was actually painful for the turkish nation, considering the country's history was filled with domination of islam. for erdogan, his islamization determination is unanimous, and his control over turkey as president, the highest competent authority, is inviolable, so domestic and foreign criticism of the decision are also meaningless in the eyes of turkish law. of course, this effort has drawn reactions from various parties, considering that the hagia sophia is a symbol of the two great beliefs on earth, namely islam and christianity. this change of function in the form of mosque diplomacy19 has also not escaped the international spotlight, which has led to criticism from various parties such as the pope, the catholic religious leaders themselves and also from the unesco side as a related institution. unesco deeply regrets this incident because the hagia sophia is part of the historical area of istanbul which is a property written in the unesco world 17tony firman and ivan aulia ahsan, “ambisi neo-ottomanisme erdogan berbahaya bagi kestabilan timteng?,” tirto.id (tirto.id, september 3, 2020), https://tirto.id/ambisi-neo-ottomanisme-erdogan-berbahaya-bagi-kestabilantimteng-f2ai (accessed february 20, 2021) 18danur lambang pristiandaru, “pengadilan turki beri jalan hagia sophia jadi masjid,” kompas.com (kompas.com, july 10, 2020), https://www.kompas.com/global/read/2020/07/10/212725770/pengadilan-turkiberi-jalan-hagia-sophia-jadi-masjid?page=1 (accessed january 16, 2021) 19sovie dina, “diplomasi masjid ala turki” duta.co berita harian terkini, august 11, 2020, https://duta.co/diplomasi-masjid-ala-turki (accessed january 16, 2021) https://tirto.id/ambisi-neo-ottomanisme-erdogan-berbahaya-bagi-kestabilan-timteng-f2ai https://tirto.id/ambisi-neo-ottomanisme-erdogan-berbahaya-bagi-kestabilan-timteng-f2ai https://www.kompas.com/global/read/2020/07/10/212725770/pengadilan-turki-beri-jalan-hagia-sophia-jadi-masjid?page=1 https://www.kompas.com/global/read/2020/07/10/212725770/pengadilan-turki-beri-jalan-hagia-sophia-jadi-masjid?page=1 https://duta.co/diplomasi-masjid-ala-turki 76 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 heritage list. 20its status as a museum is the best option, because this neutrality reflects the universal nature of its heritage, and makes it a powerful symbol for dialogue. however, since the official decision was released, now things have changed and have disappointed many parties. apart from all the controversial decisions regarding the transfer of function of hagia sophia, erdogan's islamic politics reflects his actions that prove that turkey is a sovereign state and has the right to fight for its fate and emphasizes that they can also prioritize the interests of muslim citizens.21 however, erdogan still allowed the hagia sophia to be visited by anyone. erdogan's maneuvers and courage shows turkey's strength in the international world also reflects the national interests and the power of the country itself, where turkey cannot be underestimated by other countries. in addition, historically, the majority of turks are muslim, of course there was a lot of support that flowed when the hagia sophia officially became a mosque. moreover, turks always identify as muslim. the thing to remember is that in this contemporary era, the development of islam is interpreted as an instrument for government policy. islam is considered a vital component in the cultural content of the nation and is mobilized to increase national unity.22 c on clusion undoubtedly, turkey's various policies this time reflect their increasingly courageous diplomacy under erdogan's leadership with his high islamic political fervor. even though turkey is currently considered an enemy by some countries because its policies have become very controversial, when we return to the concept of international relations, this reflects that a sovereign nation has the right to determine its own destiny and conduct international politics in accordance with their national interests. in this case, the leader of turkey, namely president erdogan as a decision maker or the decision maker, has a big part in the efforts of the hagia sophia to become a mosque. his political career for a dozen years leading 20“unesco statement on hagia sophia, istanbul,” unesco, july 13, 2020, https://en.unesco.org/news/unesco-statement-hagia-sophia-istanbul (accessed january 17,) 2021 21elba damhuri, “diplomasi keren erdogan soal masjid hagia sophia,” republika online (republika online, july 12, 2020), https://republika.co.id/berita/qdc7mi440/diplomasi-keren-erdogan-soal-masjidhagia-sophia (accessed january 17, 2021) 22fathur rahman, sejarah perkembangan islam di turki 10, no. 2 (2018), https://doi.org/https://doi.org/10.47945/tasamuh.v10i2.74 https://en.unesco.org/news/unesco-statement-hagia-sophia-istanbul https://republika.co.id/berita/qdc7mi440/diplomasi-keren-erdogan-soal-masjid-hagia-sophia https://republika.co.id/berita/qdc7mi440/diplomasi-keren-erdogan-soal-masjid-hagia-sophia https://doi.org/https:/doi.org/10.47945/tasamuh.v10i2.74 hendra maujana saragih, et.al: the power of turkey diplomacy | 77 turkey made him dare to take big steps for the welfare of the people, especially thinking rationally about the liberation of buildings in the form of places of worship which is the right of all muslims in turkey. referen ces a.b., muhammad doddy. menguasai ips: sistem kebut semalam. 6th ed. depok, jawa barat: pustaka gema media, 2013. bahri, syaeful. pemikiran politik recep tayyeb erdogan (studi terhadap pergulatan politik sekular versus islam dalam revolusi turki) 4, no. 2 (december 2017). https://doi.org/https://doi.org/10.7454/meis.v4i2.46 budiardjo, miriam. dasar-dasar ilmu politik. jakarta: pt gramedia pustaka utama, 2009. damhuri, elba. “diplomasi keren erdogan soal masjid hagia sophia.” republika online. republika online, july 12, 2020. https://republika.co.id/berita/qdc7mi440/diplomasi-keren-erdogansoal-masjid-hagia-sophia. dina, sovie. “diplomasi masjid ala turki.” duta.co berita harian terkini, august 11, 2020. https://duta.co/diplomasi-masjid-ala-turki. emre, nilay yilmaz. church of divine wisdom: hagia sophia 24, no. 3 (2014). http://www.turkishneurosurgery.org.tr/pdf/pdf_jtn_1319.pdf f., ni luh made pertiwi. “sejarah hagia sophia, perjalanan kembali menjadi masjid.” kompas.com. kompas.com, july 11, 2020. https://travel.kompas.com/read/2020/07/11/161629927/sejarahhagia-sophia-perjalanan-kembali-menjadi-masjid. firman, tony, and ivan aulia ahsan. “ambisi neo-ottomanisme erdogan berbahaya bagi kestabilan timteng?” tirto.id. tirto.id, september 3, 2020. https://tirto.id/ambisi-neo-ottomanisme-erdogan-berbahayabagi-kestabilan-timteng-f2ai history.com editors. “hagia sophia.” history.com. a&e television networks, january 12, 2018. https://www.history.com/topics/ancientgreece/hagia-sophia isputaminingsih. sejarah islam: kasus sekularisme turki 3, no. 1 (2014). https://doi.org/https://doi.org/10.36706/jc.v3i1.4753 jackson, robert, and georg sorensen. pengantar studi ilmu hubungan https://doi.org/https:/doi.org/10.7454/meis.v4i2.46 https://republika.co.id/berita/qdc7mi440/diplomasi-keren-erdogan-soal-masjid-hagia-sophia https://republika.co.id/berita/qdc7mi440/diplomasi-keren-erdogan-soal-masjid-hagia-sophia https://duta.co/diplomasi-masjid-ala-turki http://www.turkishneurosurgery.org.tr/pdf/pdf_jtn_1319.pdf https://travel.kompas.com/read/2020/07/11/161629927/sejarah-hagia-sophia-perjalanan-kembali-menjadi-masjid https://travel.kompas.com/read/2020/07/11/161629927/sejarah-hagia-sophia-perjalanan-kembali-menjadi-masjid https://tirto.id/ambisi-neo-ottomanisme-erdogan-berbahaya-bagi-kestabilan-timteng-f2ai https://tirto.id/ambisi-neo-ottomanisme-erdogan-berbahaya-bagi-kestabilan-timteng-f2ai https://www.history.com/topics/ancient-greece/hagia-sophia https://www.history.com/topics/ancient-greece/hagia-sophia https://doi.org/https:/doi.org/10.36706/jc.v3i1.4753 78 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 internasional: teori dan pendekatan. 5th ed. yogyakarta, daerah istimewa yogyakarta: pustaka pelajar, 2016. junaidi, ahmad. kebijakan politik recep tayyib erdogan dan islamisme turki kontemporer 6, no. 1 (2016). http://ejournal.uinsuka.ac.id/syariah/inright/article/view/1444 koesno, dewi adhitya s., and abdul hadi. “lima fakta seputar hagia sophia: museum yang kini menjadi masjid.” tirto.id. tirto.id, july 14, 2020. https://tirto.id/lima-fakta-seputar-hagia-sophia-museum-yang-kinimenjadi-masjid-fqrl mustofa, imron. turki antara sekularisme dan aroma islam; studi atas pemikiran niyazi berkes 6, no. 1 (2016). http://ejournal.kopertais4.or.id/susi/index.php/elbanat/article/view/ 2893 ömer, taspinar. turkey’s middle east policies: between neo-ottomanism and kemalism 10 (2008). https://carnegieendowment.org/files/cmec10_taspinar_final.pdf pristiandaru, danur lambang. “pengadilan turki beri jalan hagia sophia jadi masjid.” kompas.com. kompas.com, july 10, 2020. https://www.kompas.com/global/read/2020/07/10/212725770/pen gadilan-turki-beri-jalan-hagia-sophia-jadi-masjid?page=1 rahman, fathur. sejarah perkembangan islam di turki 10, no. 2 (2018). https://doi.org/https://doi.org/10.47945/tasamuh.v10i2.74 saryono. metode penelitian kualitatif. bandung, jawa barat: alfabeta, 2010. solihat, ade. “kemalisme, budaya dan negara turki”. http://www.fib.ui.ac.id sugiyono. metode penelitian pendidikan (pendekatan kuantitatif, kualitatif, dan r&d). bandung, jawa barat: alfabeta, 2014. “unesco statement on hagia sophia, istanbul.” unesco, july 13, 2020. https://en.unesco.org/news/unesco-statement-hagia-sophia-istanbul za, tabrani. “perubahan ideologi keislaman turki (analisis geo-kultur islam dan politik pada kerajaan turki usmani).” jurnal edukasi: jurnal bimbingan konseling 2, no. 2 (2016): 130. https://doi.org/10.22373/je.v2i2.812 http://ejournal.uin-suka.ac.id/syariah/inright/article/view/1444 http://ejournal.uin-suka.ac.id/syariah/inright/article/view/1444 https://tirto.id/lima-fakta-seputar-hagia-sophia-museum-yang-kini-menjadi-masjid-fqrl https://tirto.id/lima-fakta-seputar-hagia-sophia-museum-yang-kini-menjadi-masjid-fqrl http://ejournal.kopertais4.or.id/susi/index.php/elbanat/article/view/2893 http://ejournal.kopertais4.or.id/susi/index.php/elbanat/article/view/2893 https://carnegieendowment.org/files/cmec10_taspinar_final.pdf https://www.kompas.com/global/read/2020/07/10/212725770/pengadilan-turki-beri-jalan-hagia-sophia-jadi-masjid?page=1 https://www.kompas.com/global/read/2020/07/10/212725770/pengadilan-turki-beri-jalan-hagia-sophia-jadi-masjid?page=1 https://doi.org/https:/doi.org/10.47945/tasamuh.v10i2.74 http://www.fib.ui.ac.id/ https://en.unesco.org/news/unesco-statement-hagia-sophia-istanbul https://doi.org/10.22373/je.v2i2.812 49 the urgency of learning the history of islamic culture digital literation based yuyun yumiarty1, bakti komalasari2, muhammad kristiawan3 1 2institut agama islam negeri (iain) curup, indonesia, 3universitas bengkulu, indonesia 1yuyunyumiarty@iaincurup.ac.id, 2baktikomala@gmail.com, 3muhammadkristiawan@unib.ac.id abstract. the aim of this research is to explain the significance of digital literacy-based learning in the study of ski at madrasah ibtidaiyah. in fact, few teachers have introduced digital literacy-based learning in the classroom. this is due to teachers' lack of understanding of how to use digital technology. this thesis employs qualitative descriptive analysis techniques in conjunction with field research. techniques for gathering data included observation, interviews, and documentation. descriptive analysis methods were used to analyze the data. furthermore, comparing, checking the data's validity, and decrypting the data are all tasks that must be completed. the study's findings show that ski's digital literacy-based learning is divided into four stages: (1) learning preparation, which includes deciding digital content based on the syllabus and lesson plans that will be provided to students; (2) digital material selection, which includes choosing digital files that will be shown during learning, such as images, movies, animated videos, or songs by examining whether or not the digital file is authorized. the learning material presented becomes more relevant and students become more engaged in learning as a result of digital literacy. this study serves as a resource for teachers interested in implementing digital literacy-based ski learning, especially at madrasah ibtidaiyah. keywords: learning, islamic cultural history, digital literacy in t roduct ion in conclusion, the digital age has brought about numerous changes, especially in the current educational paradigm. it is critical to move from a traditional to a new learning model. the lecture method is commonly used in the delivery of learning content in the traditional model with a teacher-centered learning process. teachers describe more information from their own point of view. students prefer to wait for input from the teacher and lack the initiative to gather information from their own experiences; as a result, students become less attentive, institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 6, number 1, 2021 | page: 49-62 doi: http://doi.org/10.29240/ajis.v6i1.2328 academic journal of islamic studies 50 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 quieter, and only listen and take notes about what they understand in class.1. this is possible because students are merely the object of the teacher's experience. as a result, the learning process is less able to tap into students' potential. learning, according to majid, can be viewed as a formal teacher activity that is organized in an instructional design with the goal of ensuring that students learn actively by emphasizing the provision of learning opportunities2. as a result, learning must be student-centered in order to achieve optimum quality and student learning outcomes (student-centered learning)3. the instructor takes on the role of facilitator in student-centered learning. the instructor takes on the role of a friend for students as they explore their knowledge and skills in order to meet the learning objectives. students take on the role of subjects in their own learning, and they can discuss and solve problems both individually and in groups, as well as assess the learning process. students become more interested in learning materials, resulting in a more engaging and efficient learning environment. to create student-centered learning, an instructor must be able to find a new model, since most of today's students are from the millennial generation, whose practices rely heavily on digital technology. according to hoyles & lagrange, digital technology has the greatest impact on the education system in different parts of the world today. this is due to advancements in digital technology that make the learning process more efficient and successful4. the instructor poses the greatest threat to learning in the modern age5. teachers must be literate in information technology and computers (ict), be able to do literacy, be 1 hetti sari ramadhani, “efektivitas metode pembelajaran scl (student centered learning) dan tcl (teacher centered learning) pada motivasi instrinsik & ekstrinsik mahasiswa psikologi untag surabaya angkatan tahun 2014 – 2015,” persona: jurnal psikologi indonesia 6, no. 2 (2017): 66–74. 2 usep mudani karim abdullah and abdul azis, “efektifitas strategi pembelajaran analisis nilai terhadap pengembangan karakter siswa pada mata pelajaran sejarah kebudayaan islam,” jurnal penelitian pendidikan islam 7, no. 1 (2019): 51. 3 h.b.a. jayawardana, “paradigma pembelajaran biologi di era digital,” jurnal bioedukatika 5, no. 1 (2017): 12. 4 susilahudin putrawangsa and uswatun hasanah, “integrasi teknologi digital dalam pembelajaran di era industri 4.0 kajian dari perspektif pembelajaran matematika,” jurnal pemikiran dan penelitian pendidikan 16, no. 1 (2018): 42–54. 5 hamidulloh ibda, “penguatan literasi baru pada guru madrasah ibtidaiyah dalam menjawab tantangan era revolusi industri 4.0,” journal of research and thought on islamic education (jrtie) 1, no. 1 (2018): 1–21. yuyun yumiarty, et.al: the urgency of learning the history of islamic culture | 51 able to make digital-based inventions, and have strong digital skills in order to adapt learning to the demands of the digital age6. the use of acceptable educational technologies is very likely to create a conducive, friendly learning environment, allowing students to learn more effectively and efficiently7. historical study, which is basically a narrative about knowing what, who, where, why, and how historical events happened, necessitates an instructor with broad and deep narrative skills. it can be difficult for a teacher to instill in students an appreciation and knowledge of the good principles associated with the historical events they are studying. when a teacher's knowledge of a subject is minimal, however, this method becomes less successful. especially if the only learning tools available are textbooks. because of its breadth, students will find it difficult to comprehend the material as a whole. sayono reiterated this, stating that students' overall experience of history subjects was that they were less interesting, more rote, and dull8. according to fauziah's research, the psychological and physical factors that contribute to student boredom in learning include students' feelings about the learning environment, boredom with the teacher's teaching methods, a lack of variety in the assignments given, and a lack of attention. in the classroom, teachers should strive to motivate students9. students, on the other hand, are often exhausted because they are required to write a description of the material presented due to a shortage of ski reference books in stock. fauziah also noted that in order to combat student boredom, teachers must use a variety of learning strategies, assign a variety of tasks, increase teacher attention to students during the learning process, implement learning outside the classroom (outdoor), and provide references and learning tools10. as a result, it is up to the teacher to build an optimal history learning environment. 6 ibid. 7 reflianto and syamsuar, “pendidikan dan tantangan pembelajaran berbasis teknologi informasi di era revolusi industri 4.0,” jurnal ilmiah teknologi pendidikan 6, no. 2 (2018): 1–13. 8joko. sayono, “pembelajaran sejarah di sekolah: dari pragmatis ke idealis,” jurnal sejarah dan budaya 7, no. 1 (2013): 9–17 9 ni’matul fauziah, “faktor penyebab kejenuhan belajar sejarah kebudayaan islam (ski) pada siswa kelas xi jurusan keagamaan di man tempel sleman,” banjarbaru: grafika wangi kalimantan 2, no. 1705045066 (2017): 1–111. 10 ibid. 52 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 according to sayono, there are many techniques that can be used to build an optimal history learning environment in schools, including: (1) improving history teachers' academic skill by deepening curriculum content, (2) developing personal abilities by training or seminars on the use of appropriate models or techniques in learning, and (3) improving ability in the field of science and technology, (4) developing learning materials that emphasize not only the development of skills but also the development of attitudes, and (5) procuring adequate and representative audiovisual learning devices11. a teacher must be willing to make breakthroughs in learning, particularly when teaching islamic cultural history (hereinafter abbreviated as ski), in order to provide a meaningful learning environment and provide content that is interesting and easy to understand. teachers, according to jayawardana, may combine their existing teaching methods, such as lectures, with various techniques, tactics, and other learning strategies or methods that are more applicable to current information technology trends, such as digital literacy12. individuals' interest, mindset, and ability to use digital technology and communication tools to access, handle, incorporate, interpret, and evaluate information, develop new knowledge, construct, and interact with others in order to effectively participate in society is referred to as digital literacy13. mastery in digital literacy will improve the performance, facilitation, and strength of educational processes and outcomes. learners can develop their cognitive, affective, and psychomotor competencies through digital literacy by engaging in safer, quicker, simpler, and more enjoyable learning experiences14. this study aims to clarify the value of introducing digital literacybased learning, specifically in madrasah ibtidaiyah, by going through the stages of learning planning, digital material selection, implementation, and evaluation of ski learning. this thesis employs qualitative descriptive analysis techniques in conjunction with field research. techniques for gathering data include observation, interviews, and documentation. descriptive analysis methods were used to analyze the 11 joko. sayono, “pembelajaran sejarah di sekolah: dari pragmatis ke idealis,” jurnal sejarah dan budaya 7, no. 1 (2013): 9–17 12 jayawardana, “paradigma pembelajaran biologi di era digital.” 13 rila setyaningsih et al., “model penguatan literasi digital melalui pemanfaatan e-learning,” jurnal aspikom 3, no. 6 (2019): 1200. 14 hary soedarto harjono, “literasi digital: prospek dan implikasinya dalam pembelajaran bahasa,” pena : jurnal pendidikan bahasa dan sastra 8, no. 1 (2019): 1–7. yuyun yumiarty, et.al: the urgency of learning the history of islamic culture | 53 data. furthermore, comparing, checking the data's validity, and decrypting the data are all tasks that must be completed. sk i l earn in g at mad r asah ibt idaiy ah students at madrasah ibtidaiyah must take islamic cultural history (ski) as a requirement. ski content examines current and historical events through the works, campaigns, and inventions of muslims founded on islamic beliefs, such as the quran and hadith. the following is the reach of the ski material: (1) the history of pre-islamic arab society, the history of the prophet muhammad's birth, and the prophet muhammad's apostolate, (2) the prophet muhammad's da'wah and personality, and the events of the prophet muhammad saw's hijrah to habasyah, taif, and yastrib, as well as the isra 'mi'raj incident, (3) the fathul makkah incident and the prophet muhammad saw's final case, (4) the khulafaurrasyidin era and the past of islamic figures in indonesia's struggle. this study was conducted at several madrasah ibtidaiyah in the rejang lebong regency, where most teachers have smartphones to help the digital literacy-based learning process, and most schools have digital devices in the form of personal computers (pcs), laptops, and internet networks. however, teachers have not made the best use of the resources and facilities available to them. from the results of the interviews conducted, that in learning ski only some teachers apply digital literacy-based learning, generally teachers still use the lecture method in classroom learning. one of the factors that cause this occurs due to the lack of knowledge of teachers in the use of digital devices. on the other hand, the teacher realizes that the lecture method has many disadvantages, including students feeling bored quickly, not concentrating, and less motivated in participating in learning, so that the learning objectives cannot be achieved optimally. this is supported by muliawanti's study, which shows that the limitations of digital devices, internet networks, and teachers' expertise and skills in using them are the most common roadblocks in the implementation of digital learning15. however, some other teachers at madrasah ibtidaiyah have successfully implemented digital literacy-based ski learning. digital literacy is practiced both separately and with the assistance of the school's facilities and technology, such as personal computers (pcs), 15 sari muliawanti and anggun badu kusuma, “literasi digital matematika di era revolusi industri 4.0,” prosiding sendika : vol 5 , no 1 , 2019 317 prosiding sendika : vol 5 , no 1 , 2019 318 5, no. 1 (2019): 317–324. 54 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 smartphones, and internet networks. recognizing the limitations of the school's resources, teachers typically conduct digital literacy on their own time and cost, using computers, tablets, and internet networks. the teacher searches for digital content, which is typically sourced from video sharing sites, using his or her digital literacy knowledge and skills as well as the resources. digit al l it eracy ba sed sk i learn in g 1. learning planning the teacher begins the learning planning stage by studying the materials that will be transmitted to students by learning documents such as syllabus and lesson plans. in addition, the instructor will search for a digital content format that is compatible with the material that will be shown to students. of course, not all content can be communicated in this manner; thus, teachers continue to incorporate traditional and interactive learning methods. because the instructor believes there is content that needs to be communicated to students by lectures or narration. in order to learn ski, you must first choose which materials will be delivered in digital format. teachers must be able to choose which content is appropriate for delivery in digital format, including films, audiovisuals, animated videos, and even songs. the material on the history of the prophet muhammad's birth and apostolate, for example, can be conveyed in the form of a film, since it contains full historical details from beginning to end, as well as an appealing presence. 2. digital material collection ski-related digital materials are widely available on the internet in a variety of formats and file forms, and are presented audio-visually as photographs, films, animated videos, and even songs. these multimedia files can be found on video-sharing websites like youtube.com. teachers may use this page to download digital files that correspond to the learning materials that will be distributed in the classroom. digital files can be saved on a variety of storage media, like smartphones, tablets, and external storage devices including hard drives and flash drives. literacy-based learning can present information in a variety of ways. if the textbook only includes two-dimensional (2d) text and photographs, the digital content in three-dimensional (3d) image format with more vivid coloring is even more appealing. the image format yuyun yumiarty, et.al: the urgency of learning the history of islamic culture | 55 shown is not only static, but also dynamic and shifting. almost all of the multimedia content available on the yotube.com page is in an audiovisual format. according to ainina's study, using audio-visual-based history learning media improves the quality of learning and has an important impact on the outcomes of learning history16. according to sulfemi's study, students' learning results can be improved by using demonstration methods and image media17. the pre-islamic history of arab society, which includes an explanation of the arabian peninsula region, the pre-islamic arab community's socio-cultural existence, the pre-islamic arab community's economic situation, and the pre-islamic arab community's religion and beliefs, can be used to begin the collection of digital content. birth and apostolate history when these materials are viewed in a digital format with static images, such as the video tutorial shown in figure 1 below, they become more interesting. figure1: an introduction to the arabian peninsula in video (with license) (https://www.youtube.com/watch?v=izpjp0yfojs) the video tutorial in figure 1 is presented in a video format that includes a static image display with text on each slide as well as a digital narration. video tutorials can be found using the keyword arabian peninsula and are published by mas guru official. they can be found on youtube at https://www.youtube.com/watch?v=izpjp0yfojs. for a 16 indah ayu ainina, “pemanfaatan media audio visual sebagai sumber pembelajaran sejarah,” indonesian journal of history education 3, no. 1 (2014). 17 wahyu bagja sulfemi, “penggunaan metode demontrasi dan media audio visual dalam meningkatkan hasil belajar peserta didik mata pelajaran ips,” pendas mahakam: jurnal pendidikan dasar 3, no. 2 (2018): 151–158. https://www.youtube.com/watch?v=izpjp0yfojs 56 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 duration of 13 minutes and 32 seconds. a license declaration can be found in the details contained in the video tutorial in figure 1 with licensed to haawk for a 3rd party (on behalf of hooksounds); publish by haawk. some videos can only be viewed on youtube and not downloaded. the youtube page can include hundreds of video tutorials of the same categories as the keywords we write down, so as users, we must be able to select carefully which videos are needed based on the learning content. we, as users, must also exercise caution when accessing digital data. regardless of whether they are certified or not. for example, picture 1 is licensed so that files can only be viewed on the youtube page. image 2 below, on the other hand, is not licensed but was found using the same keywords as image 1, namely the arabian peninsula. here's how it works: figure2. video tutorials about the arabian peninsula (unlicensed) (https://www.youtube.com/watch?v=hj6xxlykdfi.) figure 2's video tutorial has the same features as figure 1's video tutorial. a static image show with text and a digital narration on each slide. obtained using the same keyword, namely arabian peninsula, from indismart kreatif solusi's youtube page at https://www.youtube.com/watch?v=hj6xxlykdfi. for a duration of 14 minutes and 14 seconds. the video tutorial in figure 1 does not have a license statement, so it can be downloaded and played using the available video replay software in addition to being viewed on the youtube website.. https://www.youtube.com/watch?v=hj6xxlykdfi https://www.youtube.com/watch?v=hj6xxlykdfi yuyun yumiarty, et.al: the urgency of learning the history of islamic culture | 57 the next piece of content is the history of an event that becomes more fascinating and meaningful when viewed in digital format as interactive moving images shown in audio-visual formats such as films and animated videos. such as the prophet muhammad saw's birth and apostolate, his childhood, adolescence, and adulthood, and other significant events of the prophet muhammad's hijrah, such as isra 'mi'raj and fathul makkah. figure3. animated film depicting the prophet muhammad's birth (islamic story page) https://www.youtube.com/watch?v=rskt1wb0ple) the animated film in figure 3 is presented in an animated film style, with a moving image display, digital narration, and dialogue from each of the characters. video tutorials can be found by searching for "birth of the prophet muhammad saw" on the kisah islami channel on youtube, which can be found at https:// www.youtube.com/ watch?v= rskt1wb0ple. for a duration of 13 minutes and 56 seconds. the story of the prophet muhammad saw's birth can also be told through songs, which can be found on youtube and downloaded. the islamic story channel offers animated films and other events about the life of the prophet muhammad saw, including the animated film little muhammad bringing blessings, which can be found at the following link: https://www.youtube.com/watch?v=siutsioz0om. prophet muhammad saw was alive before the events of isra 'mi'rajnya. students' ability to process historical knowledge can be improved by film media, according https://www.youtube.com/watch?v=rskt1wb0ple http://www.youtube.com/ 58 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 to l. widiani18. hal ini senada dengan penelitian yang dilakukan oleh dedi setyawan yang mengungkapkan bahwa terdapat pengaruh yang signifikan pemanfaatan media film terhadap pemahaman peserta didik pada materi ski19. when uploading digital files in the form of video tutorials, animations, and films using the youtube page's convenience, users must consider a number of factors, including file formats, file sizes, and the availability of software that can help serving digital files. since there are many video tutorials in the same category as the material to be learned, the selection of video tutorials must be adapted to the learning material's requirements, based on practicality, completeness, and consistency in the video tutorial's delivery of the material. most importantly, pay more attention to the details found in the video to determine if it is approved or not. this is a literacy ethic that consumers should be aware of while practicing digital literacy. users can now access digital files from anywhere, at any time, without regard for space or time constraints, thanks to advances in information technology. as a result, ski materials are now accessible in digital format, which can be accessed using a smartphone. via the google play store, which is available for free and can be downloaded quickly and easily. 18 lusiana surya widiani, wawan darmawan, and tarunasena ma’mur, “penerapan media film sebagai sumber belajar untuk meningkatkan kemampuan mengolah informasi siswa dalam pembelajaran sejarah,” factum: jurnal sejarah dan pendidikan sejarah 7, no. 1 (2018): 123–132. 19 dedi setyawan and andini dwi arumsari, “pengembangan media pembelajaran audio visual pada mata pelajaran sejarah kebudayaan islam (ski),” educultural: international journal of education, culture and humanities 1, no. 2 (2019): 1–10. yuyun yumiarty, et.al: the urgency of learning the history of islamic culture | 59 figure4. ski learning application (screenshoot google play store) figure 4 shows the ski learning program, which includes a display in the form of text, similar to a digital book, with sub-material and practice questions. it is clear that digital-based learning facilitates teaching and learning both face-to-face through digital literacy and face-to-face through distance learning applications such as zoom meeting and google meet. digital literacy makes learning more enjoyable, encourages students to be more involved and imaginative, as well as increases the student motivation. it corresponds to the findings of jayawardana's study, which reveals that digital learning has numerous benefits, including the ability to increase student learning activities, promote student learning motivation, increase student creativity, and train students in the proper use of digital devices, especially gadgets. positive aspects, such as performing remote learning and gaining access to interactive learning materials20. in his study, djamal effendi also found that the use of audio-visual media had an important impact on student motivation and learning outcomes in the field of history21. 20 jayawardana, “paradigma pembelajaran biologi di era digital.” 21 donatus wea s. turu and mensiana rio, “pengaruh penggunaan media audio visual terhadap motivasi belajar mahasisa,” jurnal jumpa vol. viii, no. 1, april 2020| 30 viii, no. 1 (2020): 30–45. 60 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 c on clusion the literacy-based learning that some madrasah teachers have been doing in the field of ski has been going well. digital literacy is practiced both separately and with the assistance of the school's facilities and technology, such as personal computers (pcs), smartphones, and internet networks. ski learning focused on digital literacy is divided into three stages: (1) learning preparation, which includes deciding digital content based on the syllabus and lesson plans that will be provided to students; (2) digital material selection, which includes choosing digital files that will be shown during learning, such as images, movies, animated videos, or songs. by examining whether or not the digital file is authorised. downloading digital files from the youtube.com page and storing them on storage media such as smartphones, tablets, and flash drives is possible. in three-dimensional (3d) picture format with more vivid coloring, the material in visual format is far more appealing. the image format shown may be static or dynamically moving images that are audio-visually displayed. at madrasah ibtidaiyah, digital literacy-based learning on ski content is critical to implement in order to build a positive learning environment and cultivate a sense of love for the prophet muhammad saw among the students. suggest ion following that, there will be research into combining traditional teaching methods with digital literacy-based audiovisuals to achieve optimal student learning outcomes, as well as research into the creation of digital literacy-based ski learning teaching materials. bibli ograf i abdullah, usep mudani karim, and abdul azis. “efektifitas strategi pembelajaran analisis nilai terhadap pengembangan karakter siswa pada mata pelajaran sejarah kebudayaan islam.” jurnal penelitian pendidikan islam 7, no. 1 (2019): 51. ainina, indah ayu. “pemanfaatan media audio visual sebagai sumber pembelajaran sejarah.” indonesian journal of history education 3, no. 1 (2014). fauziah, ni’matul. “faktor penyebab kejenuhan belajar sejarah kebudayaan islam (ski) pada siswa kelas xi jurusan keagamaan di man tempel sleman.” banjarbaru: grafika wangi kalimantan 2, no. 1705045066 yuyun yumiarty, et.al: the urgency of learning the history of islamic culture | 61 (2017): 1–111. harjono, hary soedarto. “literasi digital: prospek dan implikasinya dalam pembelajaran bahasa.” pena : jurnal pendidikan bahasa dan sastra 8, no. 1 (2019): 1–7. ibda, hamidulloh. “penguatan literasi baru pada guru madrasah ibtidaiyah dalam menjawab tantangan era revolusi industri 4.0.” journal of research and thought on islamic education (jrtie) 1, no. 1 (2018): 1– 21. jayawardana, h.b.a. “paradigma pembelajaran biologi di era digital.” jurnal bioedukatika 5, no. 1 (2017): 12. muliawanti, sari, and anggun badu kusuma. “literasi digital matematika di era revolusi industri 4.0.” prosiding sendika : vol 5 , no 1 , 2019 317 prosiding sendika : vol 5 , no 1 , 2019 318 5, no. 1 (2019): 317–324. putrawangsa, susilahudin, and uswatun hasanah. “integrasi teknologi digital dalam pembelajaran di era industri 4.0 kajian dari perspektif pembelajaran matematika.” jurnal pemikiran dan penelitian pendidikan 16, no. 1 (2018): 42–54. ramadhani, hetti sari. “efektivitas metode pembelajaran scl (student centered learning) dan tcl (teacher centered learning) pada motivasi instrinstik dan ekstrinsik mahasiswa psikologi untag surabaya angkatan tahun 2014-2015.” persona: jurnal psikologi indonesia 6, no. 2 (2017): 66–74. reflianto, and syamsuar. “pendidikan dan tantangan pembelajaran berbasis teknologi informasi di era revolusi industri 4.0.” jurnal ilmiah teknologi pendidikan 6, no. 2 (2018): 1–13. sayono, joko. “pembelajaran sejarah di sekolah: dari pragmatis ke idealis.” jurnal sejarah dan budaya 7, no. 1 (2013): 9–17. http://journal.unnes.ac.id/sju/index.php/ijhe%0apengaruh. setyaningsih, rila, abdullah abdullah, edy prihantoro, and hustinawaty hustinawaty. “model penguatan literasi digital melalui pemanfaatan elearning.” jurnal aspikom 3, no. 6 (2019): 1200. setyawan, dedi, and andini dwi arumsari. “pengembangan media pembelajaran audio visual pada mata pelajaran sejarah kebudayaan islam (ski).” educultural: international journal of education, culture and humanities 1, no. 2 (2019): 1–10. 62 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 sulfemi, wahyu bagja. “penggunaan metode demontrasi dan media audio visual dalam meningkatkan hasil belajar peserta didik mata pelajaran ips.” pendas mahakam: jurnal pendidikan dasar 3, no. 2 (2018): 151– 158. turu, donatus wea s., and mensiana rio. “pengaruh penggunaan media audio visual terhadap motivasi belajar mahasisa.” jurnal jumpa vol. viii, no. 1, april 2020| 30 viii, no. 1 (2020): 30–45. widiani, lusiana surya, wawan darmawan, and tarunasena ma’mur. “penerapan media film sebagai sumber belajar untuk meningkatkan kemampuan mengolah informasi siswa dalam pembelajaran sejarah.” factum: jurnal sejarah dan pendidikan sejarah 7, no. 1 (2018): 123– 132. ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 iain curup – indonesia | issn 2580-3174, (p); 2580-3190 (e) doi: 10.29240/ajis.v5i2.1836 | page: 197-208 the islamic injunction on hijab: the practice and the dynamics of the agitation for the adoption of the use of hijab in ekiti state mufutau olusola bello ekiti state university, ado-ekiti, nigeria abumahfouzekiti@yahoo.com abstract. ekiti state is one of the states in south western part of nigeria.. the major challenge facing the muslims in this state is the islamophobic tendencies of christian dominated government on the usage of hijab by the female muslims. the work investigates the challenges faced by the female muslims as a result of their usage of hijab and the response by the state government to various agitations by the muslims on the subject matter. it made use of both primary sources such as relevant islamic literatures on the subject of hijab, archival materials such as correspondences and pamphlets on the struggles for the usage of hijab in the state. these materials were domiciled in the state secretariats of the supreme council for islamic affairs and the league of imams and alfas. also interviews were made with some muslim stakeholders such as the executive members of the supreme council for islamic affairs, league of imams and alfas, and the muslim students’ society of nigeria, while few muslim principals of secondary schools in the state and some other few muslim personalities in the state were also interviewed. the result revealed a good approach adopted by the government of ekiti state in taking care of the agitations of the muslims on the use of hijab in government official places of work and students in formal public schools. the ekiti model is therefore suggested to be adapted and adopted by other states in nigeria where the problem of hijab have snowballed into crises. keywords: hijab, ekiti state, islamic injuction introduct io n ekiti state was created out of ondo state on 1st of october, 1996.other states that were created alongside with ekiti are bayelsa, ebonyi, nasarawa, gombe and zamfara.1 ekiti, meaning “hilly country side” is bounded by osun 1 ekiti state government, ekiti state annual and who’s who (lagos: medujet publications, 1999), 13. 198 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 state in the west, kwara state in the north, kogi state in the north east and ondo state in the south east. 2 the state is unique with its landscape which consists of ancient plains broken by steep-sided ridges and notable rocks such as the ones found in efon alaaye-ekiti, ikere-ekiti and okemesi-ekiti.3 it is the only state with warm and cold springs flowing side by side in nigeria (ikogosi springs which is serving as a tourist center, source of drinkable water, fishing and agriculture.4 linguistically, islam means peace but technically, it is the name of the religion practiced by the muslims. the adherent of the religion is about 1.8 billion across the globe.5 in nigeria the population of those practicing the religion is about 90 million making it the largest muslim population in subsaharan africa.6 there are universal norms and practices adopted by whoever claims to accept the religion. one of such is the use of hijāb by the female adherents. literally, hijāb refers to whatever that can shield something from being seeing. the term often refers to a muslim women dress while a woman who adopts this wear is known as mājubah. 7 adorning hijāb by the muslims in south western nigeria came with challenges in some states within the geo-political zone. for instance, it led to litigations in osun, oyo, and lagos states. while the muslim women regards wearing hijāb as part of their fundamental human right, the government in these states claimed that nigeria is a secular state where one religion should not dominate other. in the mist of all this crises, ekiti state with the least muslim population ratio in the geo-political zone came out with a model that permit the muslims to put on hijāb in government public schools and work places. it is on record that the issue of hijab has caused more rancor in the public sphere in south western nigeria in the last two decades either involving government or government officials and the muslims or adherents of other religions and 2 ekiti state government, ekiti state city guide (ado-ekiti: kunbi publishers, 2004), 1. 3 ekiti state government, ekiti yellow pages (ado-ekiti: kalda investment ltd., 2005), 12. 4 ekiti state government, ekiti state annual and who’s who, 12. 5 islam by country, “world muslim population by percentage 2014 estimate,” wikipedia, n.d., https://en.m.wikipedia.org/wiki/islam_by_country. 6 “religion in nigeria,” wikipedia, n.d., https://en.m.wikipedia.org/wiki/religion_in_nigeria. 7 mufutau olusola bello, “dress code in tertiary institution in ekiti state: an islamic perspective” (m.a. thesis, department of religious studies, ekiti state university, 2011), 21. mufutau olusola bello: the islamic injunction on hijab… | 199 muslims. this paper does intent to find a lasting solution to the age long crises associated with the usage of hijab using ekiti state model l it erat ure review literatures on this subject matter would be reviewed thematically. two key words are germane in this discussion, they are culture and hijāb. hence, the work will review materials on culture in relation to dressing and in particular to yoruba culture of the southwestern nigeria. it will also review material on positions of islam on the usage of hijāb in islam. a.b. mamman viewed culture in a broad term that encompasses dressing. he claims it has assumed different definitions for decades. the crisis of too many definitions for culture propels reger keesing to say that the challenge facing culture now is how to narrow its concept so that it includes less and reveals more.8 in his part, philip t. ahire made reference to some orthodox scholars’ attempts at defining culture. he quoted malinowski who defines culture as that complex whole which includes knowledge, belief, art, law, moral, custom and all other capabilities and habits acquired by man as a member of the society.9 in the pre-colonial times, ahire claimed each of the numerous ethnic groups in nigeria had a distinct and cohesive culture. he said it was easier to recognize people, through their actions and appearances, as belonging to yoruba, hausa, ibo, tiv, efik or nupe culture.10 ayanniyi b. alhasan, in his own submission, concludes that african culture has been affected by factors such as arab imperialism, the slave trade, muslim proselytization, the human export (european slave trade) western colonization, imperialism and accompanying christian missionary influences.11 the new encyclopedia britannica sees dress as covering or clothing and accessories for the human body. it believes that the term “dress” encompasses not only such familiar garments as skirts, trousers, jackets and coats but also foot wears, caps, hats, sleep wears, sport clothes, corsets and gloves. 12 c.l. adeoye, wrote that the yorubas adorn themselves with a unique dress. the men according to him wear buba (blouse or shirt) and sokoto (trousers) with 8 igoli nasidi, culture and democracy (zaria: ahmadu bello university press limited, 2002), 289. 9 ibid., 95. 10 ibid., 289. 11 ibid., 275. 12 encyclopedia britannica, inc, “the new encyclopedia britannica” (encyclopedia britannica, inc, 2007), 222. 200 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 many variants like latan or abidan, soro, atu, kamu, abantara and mangudu. apart from kembe that is slightly baggy to allow for breathing. on top of buba and sokoto is agbada, (the flowing robe with wide sleeves). the more important the event, the more decorative the embroidery becomes. agbada is generally reserved for special occasions.13 adeoye stressed further that the women also adorn themselves with buba and iro. buba is the blouse, which may have embroidery or not and this largely depends upon the purpose in which the outfit is been worn while iro is the wrapper, it is a large piece of square cloth that may or may not be the same colour. gele is the head scarf or gear.14 the term ‘awrah refers to the part of the body that are necessary to cover for both men and women in islam. jamal a. badawi maintained that the part of men that must be covered is from the navel to the kneel 15 while that of women according to some scholars is the entire body. though he believed that majority of scholars however agree that the face and the hands may be left uncovered.16 muhammad nasir–albāni permit the exposure of the face and feet17 while albahla is of the view that these areas should be covered. 18 result of fin din gs the agitation for the use of hijāb could be traced to awo community comprehensive high school, awo-ekiti in 2011, when the daughter of the imam of the town was forcefully asked to remove his hijāb by a teacher in the school. the intervention of the imam led to a misunderstanding between him and the school management. the uncompromised muslim students took the advantage to express their displeasure for not allowing the use of hijāb in the school. this eventually led to a riot and the school was closed down for a week. on 29th october, 2013, the nigeria supreme council for islamic affairs, ekiti state chapter wrote the executive governor of the state, in a letter titled “cases of recurring persecution and threat to life and career based on the usage of hijāb: urgent appeal from ekiti muslim community”. the letter 13 c.l. adeoye, asaatiise yoruba (london: university press limited, 1980), 216– 17. 14 “fashion in nigeria,” wikipedia, n.d., https://en.wikipedia.org/wiki/fashion_in_nigeria. 15 jamal a. badawi, woman under the shade of islam (riyadh: organization of islamic conference, 1998), 55. 16 ibid., 50. 17 muhammad nasir al-din albani, hijab al-mar’ah al-muslimah fi al-kitab waal-sunnah (beirut: al-maktab al-islami, 1997), 26. 18 farihu ibn salih al bahla, al-istihabbu fi mā qila fi’l hijāb (beirut: dar al kutub, 1426), 3. mufutau olusola bello: the islamic injunction on hijab… | 201 recalled how mr. lawal, a principal of saliu adeoti memorial comprehensive high school, otun-ekiti and aladejobi abdul azeez also a principal at ikosu comprehensive high school moba local government were persecuted by the christian principals, the area education officers and the permanent secretary, ministry of education and technology in the state.19 mr. lawal had after a persistent request and consultations allowed the muslim females students in his school to wear hijāb. pastor adetola, a member of the school based management board, was said not to be favorably disposed to its usage. when the muslims were battling to bring all those that harass the duo of mr. lawal and mr. aladejobi to justice, a letter emanating from ministry of education, science and technology, ekiti state on the 21st of november, 2013 banned the usage of hijāb in any of the public schools in the state.20 the implication of this is that the muslim faith based schools and few community schools where hijāb is been used would be stopped. in a swift reaction to the letter from the ministry of education, science and technology, the supreme council for islamic affairs, ekiti state and the muslim students’ society of nigeria, ekiti state wrote differently to the governor expressing their fair on the faith of the muslims in the state on the prevention of their female’s pupils/students from wearing hijāb. the national council of muslim youth organization of nigeria, ekiti state equally wrote a letter to the permanent secretary, ministry of education, science and technology, ekiti state to express their displeasure on the letter banning the use of hijāb in all public schools in the state.21 the state government in his reaction to all cries and the hues of the muslims through writings, public sermons and representations to the government released a letter dated 12th december, 2013 that allowed the use of hijāb in public schools. the circular letter among others state that: 1. the mode of dressing in any faith based school may reflect the religion inclination of that school; 19 the nigeria supreme council for islamic affairs, ekiti state council ref no: ek/scia/05/2013 dated 29th october, 2013 20 circular letter from the ministry of education science and technology, ekiti state of nigeria ref no: ek/ed/schls/sec/1506/82 dated 21st november, 2013 21 the nigeria supreme council for islamic affairs, ekiti state council letter was titled “re cases of recurring persecution and threat to life and career based on the usage of hijab: appeal from ekiti muslim community dated 2nd december 2013, while the national council of muslim youth organizations of nigeria, ekiti state chapter was titled “re-issue of hijab in ekiti state schools” dated 2nd december, 2013 202 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 2. in other public and community schools, desired student muslim faithful could dress in acceptable hijāb.22 this step taken by the state government has lain to rest the agitation for the use of hijāb in the state. however, the clause that limit the use of hijāb to muslim faith based schools and the community schools is still been debated by the concern muslims in nigeria. the national amir of the muslim students’ society of nigeria has in different fora condemned the limitation. the persecution of the muslims is not limited to students. adesola muniat adenike recalled how she was persecutions by the ministry officials of ekiti state government in 2004 when she was looking for job. according to her, the persecution was based on the usage of hijāb. she said she was advised on many occasions to put off the hijāb so that she could be employed.23 in 2011, two female muslims were deprived of promotion interview. it was when the cases degenerated and protest was made to the government that a circular letter was issued to douse the tension and allowed female muslims in public service to dress modestly in accordance with the dictate of their religion. 24 discussi on the muslim women dress code is called jilbāb (literally meaning a screen, barrier, cover or veil, etc) while the apparel that they use in covering themselves up is referred to as hijab the regulation concerning islamic dresses for both men and women are evident in the qur’ān 24: 30-31 as follows. say to the believing men that they should lower their gaze and guard their modesty; that will make for greater purity for them: and god is well acquainted withal that they do. and say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their sons, their husbands’ sons, their brothers or their brothers’ sons, or their sisters’ sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments… 22 circular letter from office of ekiti state government, ref. no. ek/ssg/01/375 dated 12th december, 2013 23 interview with adesola muinat adenike. a teacher with the teaching service commission, ekiti state on 1st of october, 2011 24 circular letter from office of ekiti state government, ref. no. ek/ssg/01 dated 3rd june, 2011 mufutau olusola bello: the islamic injunction on hijab… | 203 from these verses, eight conditions that the dressing of muslim women must satisfy were itemized. 1. the jilbāb must not be an adornment in itself 2. the jilbāb (a big and a flowing garment) must be worn by women in addition to the khimar (head-scarves) when going out. 3. it must be thick and not transparent, 4. it must not be a tight-fitting dress, 5. there must not be scent on the cloth, (especially when wearing it outside the home). 6. the dress must not resemble that of men. 7. it must not resemble that of non-muslims. 8. the dress must not be worn for show. 25 from the verses, it is also said that the requirements for female dress are four. the first is the extent of covering. this must cover the whole body except the areas specifically exempted by the qur’ān. such areas are the face and the hands. the second requirement is that, the dress must be loose enough so as not to reveal the shape of a woman’s body. and the third is that the dress should be thick enough so as not to show the colour of the skin it covers or the shape of the body which it is supposed to hide. while the last requirement is the overall appearance; that is, the dress should not be such that would unnecessarily attract men’s attention. 26 also, the additional requirements for female dress are that their applications may vary with time and location. these are: 1. the dress should not be similar to what is known as a male costume. 2. it should not be similar to what is known as the costume of unbelievers. 3. it should not be a dress of fame, pride and vanity. 27 the requirements of the muslim women’s dress apply as well to the muslim men dress, according to badawi, except for the differences in the ‘awrah for both of them. the ‘awrah for women is their whole body according to some 25 badawi, woman under the shade of islam, 48–53. 26 al bahla, al-istihabbu fi mā qila fi’l hijāb, 3. 27 albani, hijab al-mar’ah al-muslimah fi al-kitab wa-al-sunnah, 26. 204 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 scholars,28 while some scholars exempt their faces and hands. 29 for the men, their ‘awrah is defined as the area between the navel and the knees.30 from the foregoing, it could be concluded that, the hadith had presented the two sides of the issue, which one is the best remains a matter of opinion. however, there is no such dispute over what constitutes a woman’s ‘awrah that must be covered, except her hands and face as said by allah in the qur’ān 33:59 “o prophet! tell thy wives and your daughters, and the believing women, that they should cast their outer garments over their persons (when abroad): that is most convenient, (as such) and not molested….” scholars differ on where to cover when outside their homes. for instance some concludes that a woman is allowed to uncover her face and hands31 while others hold tenaciously to the belief that the face veil is compulsory for muslim women32. in his own part it is also opined that the ruling of the face-veil is applicable only to the wives of the prophet.33 essentially, the manner of dressing is important in islam. in fact, members of the opposite sexes are forbidden to appear in similar dresses. it was narrated by ibn ‘abbas that the prophet (saw) cursed effeminate men, those men who are in the similitude of women and those women who assume the manners of men and he said, “send them out of your houses”. the prophet (saw) sent out such and such man and ‘umar sent out such and such women.34 the basic truth is that anything, be it a name, a dress or food, etc., that does not violate the provisions of qur’ān and the sunnah may be called islamic. in the same vein, any dress style that meets the islamic requirements is acceptable. a new muslim does not have to adopt a foreign style of dress, but may find a way to adapt his or her customary dress in any way that pleases him 28 badawi, woman under the shade of islam, 48–53. 29 as-sayyid sabiq, fiqh us-sunnah (usa: american trust publications, 1991), 111. 30 ibid. 31 albani, hijab al-mar’ah al-muslimah fi al-kitab wa-al-sunnah, 26. 32 muhammad muhsin khan, sahih al-bukhāri arabic-english (riyadh: darussalam, 1994), 949. 33 train the trainers course (ttc) beginners module 101, mina: iet) 34 circular letter from office of ekiti state government, ref. no. ek/ssg/01 dated 3rd june, 2011 mufutau olusola bello: the islamic injunction on hijab… | 205 or her and covers his or her body in conformity with the islamic standard of modesty.35 consciously or unconsciously, many female muslims are using hijab in ekiti state. the usage is more by the female youths than the aged ones. out of about one hundred and sixteen public secondary schools in the state, only six were faith based muslim schools. muslim students in these schools have been using hijāb for more than a decade while few other community schools also have hijāb as part of their dressing by the muslim students.36 it has been observed that the denial of hijāb to muslims is a clear violation of the fundamental human rights of muslims. 37 the constitution of the federal republic of nigeria, 1999 provides as a fundamental human right, the right of every person to freedom to manifest ones religion in practice and observance. 38 the constitution also provides safeguards against discrimination on ground of religion.39 both sections are part of the fundamental rights provisions of the constitution which constitutes the bill of rights, embodied in the constitution. it has also been noted that the use of hijāb is practically a matter of freedom of choice of a muslim woman as a matter of freedom of religious expressions.40 the freedom of worship and observance of one’s religion either in public or private alone or in the community with others is a fundamental right which forms part of the core of international human rights standard. 41 c on clusion dressing in ekiti state generally is not different from those of other yorubas. the different types of clothes worn by the males are buba and sokoto while the females mostly wear buba and iro with gele. these types of wears by the yorubas have not in any way been seen as infringements on the islamic mode 35 interview with shaikh ahmad yusuf, a teacher with the teaching service commission, ekiti state on the 3rd of november 2013 36 interview with abdusalam ayoola agbaje, the chief imam of awo-ekiti on the 3rd of november, 2013 37 nimatallah modupe abduraheem, “the hijāb, barristers’ dress code and religious freedom in the legal profession in nigeria,” 2014, www.unilorin.edu.ng. 38 “constitution of nigeria,” accessed january 10, 2021, http://www.concourt.am/armenian/legal_resources/world_constitutions/constit/nig eria/nigeri-e.htm. 39 ibid., sec. 42 (1). 40 abduraheem, “the hijāb, barristers’ dress code and religious freedom in the legal profession in nigeria,” 12. 41 “universal declaration of human rights,” october 6, 2015, https://www.un.org/en/universal-declaration-human-rights/. 206 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 of dressing. for instance, some requirements of the islamic female dresses are that, the dresses must not be tight fitting and should not resemble that of men. they must not be worn for show, pride and vanity while the males are required to cover the front and back of their private parts. it is pertinent to note that whenever islam reaches any environment, its culture will only moderate the people’s ways of life and culture that is alien to the islamic culture that it brought and at the same time imbibing those that are in tandem with it. this is what actually played out in ekiti state. the presence of muslims in the state has influenced the dressing pattern of the people of the state. a muslim woman would always put on a loose cloth round her neck up to her bosom whenever she is going out of the house. by and large, this was adopted by almost every woman in the community. the gele, worn by the yoruba women show that they neither uncover their heads nor expose their bosoms when outside their homes. the muslim men’s dressing has not departed so much from the traditional way of dressing of the ekitis. they continue to appear with no clear distinction from other non-muslims in the state. the exception to this is only during the time of their festival and the jumu’at days when many of them put on arabian wears. the gele worn by the yoruba women shows that they neither uncover their heads nor expose their bosoms when outside their homes as allah commands the believing muslim women too to cast their outer garments over their persons when outside their homes. it was revealed in this paper that, an average yoruba woman do not go out of her house without putting on gele. the paper also revealed that the use of hijāb is compulsory in islam by the female muslim as stipulated by allah and his prophet. it equally observed that the muslim way of dressing is in-tandem to the dressing in yoruba land and ekiti state inclusive. it is noteworthy to say that the intervention of ekiti state government to come out with an agreed dress code for muslim students in public schools is novel in the south western part of nigeria. also documented letter to all government agencies allowing the muslim female workers the use of hijab in their various offices should be commended. i wish to recommend that other states in the geo-political zone of the country where the use of hijab is still causing one problem or the other should borrow a leave from ekiti state government. it should also be noted that various individuals who take laws into their own hands by unnecessary discrimination of the hijab usage should desist for the peaceful co-existence of the citizenry. mufutau olusola bello: the islamic injunction on hijab… | 207 the state government has seen to have viewed the agitations by the muslims to wear hijāb as a means to make them modest and practice their religion as dictated by allah as well as fulfillment of their fundamental human right. this has led to the government modest means of solving the problem by coming out clearly to issue circulars for its usage by the pupils/students and the workers in government offices. it is hoped that if this approach by the government of ekiti state is adopted in other parts of the country and the world as a whole, many problems like terrorism, the boko haram problem in nigeria and a host of other problems will be solved without degenerating into war. referen ces abduraheem, nimatallah modupe. “the hijāb, barristers’ dress code and religious freedom in the legal profession in nigeria,” 2014. www.unilorin.edu.ng. al bahla, farihu ibn salih. al-istihabbu fi mā qila fi’l hijāb. beirut: dar al kutub, 1426. albani, muhammad nasir al-din. hijab al-mar’ah al-muslimah fi al-kitab wa-alsunnah. beirut: al-maktab al-islami, 1997. badawi, jamal a. woman under the shade of islam. riyadh: organization of islamic conference, 1998. bello, mufutau olusola. “dress code in tertiary institution in ekiti state: an islamic perspective.” m.a. thesis, department of religious studies, ekiti state university, 2011. c.l. adeoye. asaatiise yoruba. london: university press limited, 1980. “constitution of nigeria.” accessed january 10, 2021. http://www.concourt.am/armenian/legal_resources/world_constitutio ns/constit/nigeria/nigeri-e.htm. ekiti state government. ekiti state annual and who’s who. lagos: medujet publications, 1999. ———. ekiti state city guide. ado-ekiti: kunbi publishers, 2004. ———. ekiti yellow pages. ado-ekiti: kalda investment ltd., 2005. encyclopedia britannica, inc. “the new encyclopedia britannica.” encyclopedia britannica, inc, 2007. “fashion in nigeria.” wikipedia, n.d. https://en.wikipedia.org/wiki/fashion_in_nigeria. 208 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 islam by country. “world muslim population by percentage 2014 estimate.” wikipedia, n.d. https://en.m.wikipedia.org/wiki/islam_by_country. khan, muhammad muhsin. sahih al-bukhāri arabic-english. riyadh: darussalam, 1994. nasidi, igoli. culture and democracy. zaria: ahmadu bello university press limited, 2002. “religion in nigeria.” wikipedia, n.d. https://en.m.wikipedia.org/wiki/religion_in_nigeria. sabiq, as-sayyid. fiqh us-sunnah. usa: american trust publications, 1991. “universal declaration of human rights,” october 6, 2015. https://www.un.org/en/universal-declaration-human-rights/. prinsip kepemimpinan ajis : academic journal of islamic studies vol. 2, no. 1, 2017 postgraduate of stain curup – bengkulu | p-issn 2580-3174, e-issn 2580-3190 available online: http://journal.staincurup.ac.id/index.php/ajis islamic education in the obstruction of religious radicalism (reflection on epistemology-methodology) muhajir postgraduate of uin sunan kalijaga yogyakarta, indonesia e-mail: muhajir@gmail.com abstract: islamic education in the obstruction of religious radicalism: reflection on epistemology-methodology. the change of living pattern into permissive, open, highly-mobile life style, as well as the high risk of anarchistic actions, requires the establishment of steady education system which is capable ofresponding the demanding challenge. islamic education in particular, is forced to constantly adapt to the existing phenomena arising in society. based on this consideration, islamic education curriculum has found its moment to be carefully redesigned as an inclusive, down to earth curriculum promoted as a picture of peaceful tolerant islam. keywords: islamic education, radicalism. introduction anarchistic demonstration triggered by racial and religious issues, such as the assault to jemaah ahmadiyya in cikeusik pandeglang banten, church destruction in temanggung, and the invasion toward pesantren yapi in pasuruan east java were all clear evidence that conflict potential still prevails over culturecapital. no one can guarantee that all of those riots would end the horizontal conflicts which have frequently existed in our society recently. otherwise, we may think that there is still greater potential of conflict buried in other areas throughout indonesia. ironically, that violence mentioned above were committed and masterminded by individuals or groups who name themselves as the representation of moslem. in fact, islam normatively never teaches its adherents to commit violence. in 1990s, there were more than five riots sparked by racial, religious pettiness, i.e., 1995 in pekalongan, 1996 in 92 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 tasikmalaya, 1997 in rengasdengklok, 1997 in west kalimantan, and 1999 in ambon which generated the most victims. the anarchistic actions, such as written before, indeed reflect moslems perspective of “conflicted” characters, attitudes, and viewpoint instead of dialogue standpoint. unconsciously, this conflict paradigm has also been grounded on religious education which is also full of conflict nuance, such as the dichotomy between the world-the hereafter, goodbad, angel-devil, reward-punishment (read: sin), etc. hence, the dichotomy has resulted in perception that one certain side is better and right compared to the other side.because the earlier is better and thus it is right then subsequently the later should be defeated and demolished by whatsoever method. besides, the problem emerges in the islamic education system is the absence of clarity in regard to epistemological frame which as a matter of fact underlies the development of the existing scientific element. therefore, it is unquestionable that islamic education study objects are still complicatedly debatable.1 the term epistemology on its own offers broad and sophisticated definition. on one hand, it can be understood as specific science studying the sources, the structure, the methods, and the validity of knowledge. on the other hand, it can also be comprehended as science investigating the origin, the meaning, the structure, the method, and the legitimacy of science.2 new direction of islamic education the success of education reform, especially in regard to islamic education, will convey enhanced direction if it is built upon firm basic philosophical frame as well as well-founded education theories. meanwhile, the philosophy of islamic education will only be improved upon clear and established basic assumptions about human being either as individual or as part of society, their relation with the environment, the universe, the hereafter and god the creator. furthermore, education 1 abdurrahman mas'ud, menggagas format pendidikan non-dikotomik, (yogyakarta: gama media, 2002), p. 25. 2 azyumardi azra, pendidikan islam: tradisi dan modernisasi menuju milineum baru, (jakarta: logos wacana ilmu, 1999), p. 114. muhajir: islamic education in the obstruction | 93 theory can be developed upon the engagement of philosophical approach and empirical approach. seeing the exigency of educational philosophy, formulating the philosophical-epistemological framework of islamic education relevant to islamic teachings is considered as a significant stepping stone. subsequently, the framework will then be developed through empirical elements placed in social-cultural context. without this strong foundation, islamic education reform will not have powerful grounds, nor will it move toward better direction. unfortunately, the study on islamic education philosophy is still dominated by inert thoughts. this means that the existing studies tend to hold conservative-reproductive perspective instead of progressivecreative perspective. therefore, it is fair enough if islamic education practices cannot bear changes and developments regarded as culturalintellectual achievement excellence due to efforts for preserving, inheriting, and glorifying past accomplishments. moreover, the studies sourced upon figures are often trapped into thoughts deification,3 as maintained by m arqon, taqdis al-afkar al-dini. as a consequence, the rotation of the culture and islamic thought tradition rolls statically since the motion of the history do not produce novice thoughts, instead it reproduces old thinking framed within culture/tradition understanding.4 the implementation of religious education is still fixated on the conventional model emphasizing on lecturing method which tend to be monologue and doctrinaire in nature, focusing on memorization rather than analysis and dialogue, and paying more attention on materials instead of methods.5this is indeed as a result of traditional perception that knowledge delivered to the students is not in the form of process which appreciate comprehension, reasoning, and exercise, instead it is taught in the form of product which prioritize memorization and perceives knowledge as the final product. 3 mahmud arif dalam involusi pendidikan islam; mengurai problematika dalam perspektif historis-filosofis, (yogyakarta: idea press, 2006), p. 3. 4 muhammad abid al-jabiri, al-turats wa al-hadatsah; dirasah wa munaqashat (bairut: al-markaz al-tsaqofi al-islamy, 1991), p. 15. 5 mastuhu, memberdayakan sistem pendidikan islam, (jakarta: logos, 1999), p. 59. 94 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 the approach on teaching methodology and learning practice as stated above can be categorized as doctrinaire-literal-formal-approach,6 since it emphasizes strongly on religious formality, normativity, textual aspect which typically detached from the existing context. besides, religious education is considered further as the sole indoctrination activity on truth which seems to be indisputable.7 one obvious indicator of this teaching-learning model is the absence of discussion material provided at the end of the session which actually offers opportunities for review and analysis. this occurs due to defensive-apologetic pattern developed in attempt to secure one’s religiosity by means of the religious sacredness doctrines.8 islamic education which has been ignoring reasoning potentials and its improvement must be redirected to create creative generation. one essential strategy is by establishing reasoning development. besides the problem of educational methodology, the symptom of scientific dichotomy is portrayed as critical issues related to islamic education in indonesia. islamic education dualism, according to muhaimin,9 relies on two aspects, i.e., first, formal perspective in which the entire aspect of life is seen through two opposing sides namely the world vs. the hereafter, physical versus spiritual. hence, islamic education tends to privilege the hereafter life and the spiritual aspect. as a consequence, the discourse that islamic education cares only ritual, spiritual ilahiyah (pertaining to allah) comes out. meanwhile, the other aspects such as economy, politic, law, art-culture, science, technology, etc. are regarded as profane elements far from islamic education areas. second, the dichotomy of islamic education system in indonesia rooted from the legacy of dutch colonialism. this means that the practice of segregating education between general education and religious education had been started since the dutch colonialism. 6 m. amin abdullah, dalam muslih usa dan ade wijdan sz (penyunting), pendidikan islam dalam peradaban industrial, (yogyakarta: aditya media, 1997), p. 201. 7 abdul munir mulkhan, humanisasi pendidikan islam; tashwirul afkar, (edisi no. 11 tahun 2001), p. 18. 8 mahmud arif, involusipendidikan islam, p. 99. 9muhaimin, paradigmapendidikan islam; upaya mengefektifkan pendidikan agama islam di sekolah, (bandung: remaja rosdakarya, 2001), p. 39. muhajir: islamic education in the obstruction | 95 the division of general education and the religious education resulted in educational gap, hence the subsequent consequences. some of the negative effects were the emergence of exclusive religious schools and the reduction of the definition of ulama (moslem scholars) into fuqaha(islamic jurisprudence expert). consequently, normative-absolute approach has been constantly implemented in islamic education. thus, students are directed to possess strong commitment and complete dedication to the religion which is being learnt. furthermore, if the two aspects mentioned above are connected to philosophical perspectives, then they relate tightly to moslems’ understanding toward the sources of islamic sciences. islamic education institutions have been remarkably leaning to delivering religious sciences (tafaquh fi al-dini), yet ignoring modern sciences. this is certainly influenced by the understanding of the sources of sciences. a number of moslem still holds strong belief that religious sciences outweigh other type of science. islamic education in the perspective of historical spectrum clearly shows the domination of bipolar trend, i.e., physical-spiritual, faithinfidelity, naqli-aqli, religion-world, righteous-sinner, etc. which plunge deeply into moslems’ unconscious state of mind. therefore, according to m arkoun, this mainstream assumption is called “religious-reasoning” as opposed to “scientific-reasoning”.10we may sincerely apprehend this type of education which is highly likely dominated by bayani resoning as the underlying basis of religious comprehension. once education is related to epistemology, then it appears as curriculum, especially in regard to the epistemology of curriculum 11, including teaching-learning methods, and all aspects reside within the educational institutions. “jsit”: islamic radical movement? as a solution upon the epistemological problem noted above, tarbiyahmovement subsequently emerged in forms of sekolah islam 10 muhammed arkoun, tarikhiyatu al-fikr al-arabi al-islami, terj: hasyim sholeh, (bairut: markaz al-inma’ al-qaumi, 1986), p.65. 11 imam barnadib, filsafat pendidikan : sistem dan metode, (yogyakarta: andi offset, 1994), p. 21. 96 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 terpadu (integrated islamic schools). in indonesia, the integrated islamic education institutions acquired their momentum at the beginning of reformation era.initially, there had been a number of islamic education institutions of the same type established beforehand such as those initiated by nahdlatul ulama and muhammadiyah. generally, the integrated islamic education institutions are formulated in modern way, adopting meritocratic elements combined with traditional and conventional education values. moreover, these institutions attempt to offer new synthesis of collaborating balanced general education goals and islamic education objectives. this synthesis is supported with qualified academicians, human resources, facilities, and funds, as well as favorable educational milieu. the awakening of the integrated islamic education practically began to develop in 1980s or 1990s. either madrasah or integrated islamic schools has adopted general education system which was inherited from the dutch colonialism education system through developing and improving the agent of education as well as moslem educational practitioners. in addition, these schools also increase the portion of islamic materials taught at the schools. the existence of the integrated islamic education is expected to be capable of answering the challenge of modernization, globalization, and information development. the presence of the integrated islamic education institutions within national constellation has once provoked discussion among education experts to reveal the hidden meaning behind the phenomenon. however, this is reasonable since the national education system has not been able to provide significant educational quality. the growing number of moral recession, juvenile delinquencies, anarchistic actions etc. shall be thoughtful consideration for education practitioners to establish integrated islamic schools. the new face of islamic education institutions propose to provide graduates equipped with academic, moral and spiritual excellences. to realize the goals, a brand new space, that is islamic schools leading in all aspects, is highly required. muhajir: islamic education in the obstruction | 97 the name of integrated islamic schools suggests its commitment in offering students with qualified, well-balanced future life with thorough provision of religious and general sciences. the integrated islamic schools aim at producing output equipped with science mastery as well as virtuous morality. to achieve this excellence, the input, educational process, teachers, educational administrators, management teams, educational services, as well as the facilities should be organized professionally. integrated islamic schools generally provide complete facilities to support the teaching and learning process. therefore, these schools tend to offer expensive school fee compared to the common model of schooling. the costly payment is applied to cover facilities required for schools’ development. in addition, the schools also emphasizes on the creation of positive learning climate as well as favorable learning milieu. the integrated islamic school is an islamic education institution supported with skilled human resources (teachers, educational staff, students) and developed facilities aimed at producing graduates capable of applying science and technology proficiently, possessing strong spirituality (iman-islam), and holding virtuous moral. historically, the integrated islamic schools undeniably cannot be alienated and have been long rooted from earlier accomplishments achieved by the prophet, his companions, and former moslem scholars.12 theseschools were established due to people’s desire on the reforms of epistemology, methodology, institution, and personality of islamic education. the four aspects of reforms then characterize the integrated islamic schools. the term ‘integrated’ on its own advocates the incorporation of curriculum, iman(faith), science and its implementation, management, and education programs.13 meanwhile, the uniqueness of the schools’ curriculum resides in its integration with the supplementary teaching-learning process called muwasaffatwhich consists of 10 key teachings, i.e., salim al-aqidah, shalih al-ibadah, matin al-khuluq, qadiru al-kasbi, musaqof al-fikri, qowiyu al 12 maksudin, pendidikan islam alternatif-membangun karakter melalui sistem boarding school, (yogyakarta: uny press, 2010), p. 42 13 ibid……, p, 55. 98 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 jism, mujahidu li al-nafsi, munaddhom li al-syuunihi, harisun ‘alawaktihi, nafi’un ‘alaghoirihi.14 the curriculum of the integrated islamic schools refers to national curriculum set by the ministry of education instead of that arranged by the ministry of religious affairs. the curriculum is then improved through integrated islamic curriculum. the integration of the curriculum is actualized through intra-curricular, co-curricular, and extra-curricular. the execution of the integrated islamic schools education is commonly performed through two systems namely, full day school and boarding school. the earlier is typically applied at elementary school level with longer study hours (07.00-16.00). in the meantime, the common study hour at general elementary school is shorter (07.0012.00). this system emerged due to several factors. first, it is done for the sake of education quality development. second, parents who have long working hour urgently require education institutions which have longer study hour so that they can entrust their children to the schools while the parent are away for working. third, it is established to minimalize juvenile delinquencies. fourth, it is inspired by the model of education namely suffah held by the prophet muhammad saw.15 boarding school, on the other hand, is dormitory based education system. this suggests that students are required to attend national system of education as well as stay in dormitory provided by the school management team. this education system has in fact been familiar among indonesian since the similar set of education has long been around, namely pondok pesantren. furthermore, nurcholis madjid maintained that pesantren is indigenous-culture type of educational institution.16 the boarding school is commonly applied at secondary education (junior high and senior high schools). the implementation of boarding school has several underlying assumptions, i.e., first, to provide alternative education. second, to bridge 14 ibid…….p. 73-75. 15 ibid………, p. 79. 16 norcholis madjid, bilik-bilik pesantren; sebuah potret perjalanan, (jakarta: paramadina, 1997), p. 3. lihat juga, sulton masyhuddan moh. khusnurdilo, manajemen pondok pesantren, (jakarta: diva, 2003), p. 1 muhajir: islamic education in the obstruction | 99 the existing gap between children and parents as they graduate from elementary school. third, to provide children with psychological supports as they get into puberty. fourth, to integrate qauliyah-kauniyah science.17 in reality, boarding school system has been successful in exercising students’ independence, building their strong character and personality as moslem, and developing their survival spirit.18 considering islamophobia, either in indonesia or abroad, particularly in western countries, it is actually triggered by two factors, namely external and internal factors. the external factor appears as the result of ‘global scenario’ aimed at debilitating islam. meanwhile, the internal factor relates to actions performed by small number of moslems which contradict universal values. this phenomenon occurs both nationally and globally. the anarchistic actions on behalf of religious interest, such as public facility bombardment, terrorism attacks by minority fundamentalist islam constitute the reasons for islam hatred which continuously receives resilient justification. terrorism19, both globally and locally, has produced new constellation. moreover, it emerges as a result of radical way of understanding islam.20 this islamic radicalism movement is organized in structured massive network, yet materializes into various appearances, started from ‘soft-rather moderate’ up to the most extreme group. some of these organization have been systematized worldwide such as hizbuttahrir indonesia (hti), jamaah ikhwanul muslimin (jim), and jamaah islamiyah (ji). some other governs solely in indonesia such as majelis mujahidin indonesia (mmi), front pembela islam (fpi), and forum laskar jihad (flj).21 one major character of these radical groups is the justification of anarchistic actions to defense the truth. in the case of indonesia’s jamaah 17 maksudin, pendidikan islam alternatif…p. 79-80. 18 ibid…, p. 82. 19 ismail hasani ed, wajah pembela islam, radikalisme agama dan implikasinya terhadap jaminan kebebasan beragama/berkeyakinan di jabadetabek dan jawa barat, (jakarta: pustaka masyarakat setara, 2011) p. 88. baca juga dalam abdurrahman wahid (ed), ilusi negara islam ekspansi gerakan islam transnasional di indonesia, (jakarta: pt. dasentara utama media, 2009), p. 8-9. 20 ridwal al-makassary, benih-benih islam radikal di masjid, studi kasus jakarta dan solo, (jakarta: csrc, 2010), p. 3. 21 ismail hasani, wajah pera pembeluta islam..., p. 137-183 100 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 ikhwanul muslimin22 (jim), as part of its cadre recruitment, since the era of new order, it has applied tarbiyah movement by underground organization operated around university campuses namely gerakan dakwah kampus (campus islamic preaching movement). through this movement, partai keadilah (pk) was politically initiated, which further transformed into partai keadilan sejahtera (pks),23and subsequently launched the integrated islamic education. the integrated islamic schools have been mushrooming rapidly and are becoming the growing trendsetter. the education institutions labeled with integrated islamic schools present in almost every cities in indonesia. these schools are officially governed under jaringan sekolah islam terpadu (jsit) with its central office in jakarta. it is named as integrated school due to its mixing between modern science and religious science. general sciences are typically taught at public schools (read: schools which are not based on religious foundation), begin from elementary schools up to university level. while, religious (islamic) sciences are commonly controlled under islamic education institutions, namely madrasah. the combination of the two terms, school and islam, indicates the teaching of both general sciences and religious sciences. the emergence of the integrated islamic schools network originated from tarbiyah movement (pks) which was initially inspired from egypt ikhwanul muslimin thoughts indicates the potentials of radical islam internalization among students learning in the schools. conclusion the change of living pattern into permissive, open, highly-mobile life style, as well as the high risk of anarchistic actions, requires the establishment of steady education system which is capable of responding the demanding challenge. islamic education in particular, is forced to constantly adapt to the existing phenomena arising in society. based on this consideration, islamic education curriculum has found its moment to 22 abu mush’ab al-suri, dakwatu al-muqawwamah al-islamiyah al-alamiyyah: bab alshahwah al-islamiyah wa al-tayyar al-jihadi, trj. agus suwandi, perjalanan gerakan jihad 1930-2002 sejarah, eksperimen, dan evaluasi, (solo: jazera, 2009), p. 15-16. 23 ali said damanik dalam fenomena partai keadilan: transformasi 20 tahun gerakan tarbiyah di indonesia, (jakarta: teraju, 2002), p. 215-222. muhajir: islamic education in the obstruction | 101 be carefully redesigned as an inclusive, down to earth curriculum promoted as a picture of peaceful tolerant islam, endlessly sholih li kullizamanwamakan. bibliography al-ghazaly, ‘ali mushthafa. 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(2003). sejarah peradaban islam, dirasah islamiyah. jakarta: pt. raja grafindo persada 104 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 this page is empty ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 iain curup – indonesia | issn 2580-3174, (p); 2580-3190 (e) doi: 10.29240/ajis.v5i1.1373, page: 53-68 the concept of buraq in the events of isra’ mi'raj: literature and physics perspective himatul istiqomah1, muhammad ihsan sholeh2 1universitas negeri malang, 2universitas negeri jember himastiq@gmail.com abstract. isra’ mi'raj is one of the greatest phenomena that happened to the prophet muhammad pbuh after his beloved wife, khadijah al-kubra, passed away. it was told that when this event occurred, the prophet muhammad pbuh used buraq during his journey from the masjidil haram, makkah to the masjidil aqsha, palestine, and when he ascended to sidratul muntaha. this research applied a descriptive qualitative method with a literature study. the results of this study indicate that there are two versions of the explanation about buraq. from the literature’s perspective, the buraq is visualized as a riding animal in the form of a fourlegged animal that has high speed. this perspective is aimed at audiences from the non-academic community. whereas,according to the physicist's perspective, buraq is explained as a light which indeed has very high speed. this perspective is aimed at audiences from the academic community. keywords: buraq; literature; physics in t roduc t ion isra'and mi’raj is one of the remarkable events that happened to the prophet muhammad pbuh when he was 50 years old. in his 10th prophetic year, this event is still considered impossible for those people who held stable rationality. thus, it was easy to find people who believed that this event was just a false story or a hoax. conversely, for those people who were free from the rationality, this event strengthened their belief in the prophet-hood and apostles of the prophet muhammad pbuh1. in the discussion forum building the basic concepts of thinking guided by dr. christyaji2 during november 2019 that was held in the al-manhal library, landungsari malang, the researchers obtained a description that there were three kinds of knowledge that the universe bestowed upon humans. the first is historical knowledge. it is all knowledge that comes from the past, 1himatul istiqomah, metamorfosa kerasulan muhammad saw (tinjauan psikologi sastra pada mawlidul barzanji) (uin maliki press, 2018), 100. 2fkik, “dosen,” fakultas kedokteran dan ilmu kesehatan-uin maulana malik ibrahim malang, 2020, http://fkik.uin-malang.ac.id/index.php/dosen/. 54 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 which is no longer empirical. knowledge in this category is better known as history. it prevails even for the knowledge that comes from the previous day, the previous hour, or just a previous moment. thus, the way to respond to such knowledge is by thinking. the second is theological knowledge. it is all knowledge that contains information about the future, which is not empirical at all. this knowledge is extremely related to human creed and belief. it depicts that every single thing that will happen in the next moment remains a mystery. therefore, the way to deal with knowledge is to believe. however, the universe has provided a repetition of signs or symptoms regularly, which can be recognized through the titen method, a method for being meticulous and painstaking. the third is scientific knowledge. that is all empirical knowledge that is happening today, right now, and can be sensed. thus, this knowledge is very limited in scope. however, scientific knowledge plays an important role in bridging between historical and theological knowledge. through this scientific method, humans can recognize the repetition of natural phenomena that occurred in the past as a provision to predict what will happen in the future. through the above three knowledge categories, humans can determine their attitude towards much information that is found. moreover, that knowledge help to determine the best way to convey the gotten information to the surrounding people. the event of isra’ mi'raj itself is included in the historical knowledge category since it happened centuries ago. hence, the basic way to respond to it is by thinking. furthermore, the next way is to process the gotten knowledge to be scientific knowledge until it can be ideas that are accepted by many people. the previous study related to this present study mentioned that regarding semiotic studies, isra' mi'raj of the prophet muhammad pbuh and gabrielare three signs that are related to each other. furthermore, they form the integrity of meaning, as written in the story of the mi'raj of the prophet (kmn)3.the event of isra'mi'raj was divided into eight sequences in the book bainama qishshah al-mi'raj (bqm), where there were complete narrative and isotopic aspects4. structurally, this event has a complete storyline even though 3woko gandung anggoro and penelitian, “analisis semiotik naskah kitab mi’raj nabi,” jurnal unair, 2016, 89, http://journal.unair.ac.id. 4iwan marwan and wildan taufiq, “the study of narrative semiotics in the story of isra mi’raj,” humanus 18, no. 1 (2019): 58, https://doi.org/10.24036/humanus.v18i1.104066. h istiqomah, m i sholeh: the concept of buraq in the events of isra’ mi'raj | 55 it does not include irony5. this event was adapted in al-tawabi 'wa al-zawabi' by ibnushuhaid and risalat al-ghufran by al-ma'ari6and can be told through the development of special audio media7. the event of isra'mi'raj is recorded in three hadiths narrated by anas bin malik r.a. and continued by bukhari in his sahih. although there is a difference in the text of the hadith (matan), all of its essences guides people to take lessons from that event8. furthermore, this event was also recorded in some malay and javanese manuscripts,9 and also,the event of isra’ mi’raj is celebrated as an islamic holiday, as happened in the gorontalo community.10 through isra’ mi’raj events, allah swt commanded shalator pray as the main worship11. moreover, this event contains educational values in the form of political, social, and spiritual values12, and it also contains character education, which is suitable for the millennial generation13. by the event of isra' mi'raj, some previous studies scrutinized it not only from the social science aspect but also from using the scientific aspect. the result of this research showed that this event might be revealed by the 5roro fatikhin, “qisah al-mi’raj dalam naskah perpustakaan masjid agung surakarta dan perpustakaan nasional republik indonesia (kajian filologi arab),” allahjah, 2018, 54. 6rahmah ahmad h osman and mohd shahrizal nasir, “karya al-tawabi ‘ wa al-zawabi ‘ oleh ibn shuhayd ( 382-426h ) dan risalat al-ghufran oleh al-ma ‘ arri ( 363-449h ): satu adap tasi daripada peristiwa isra ’ mi ‘ raj,” dinika 8, no. 1 (2010): 1. 7siti umi khasanah and sulistiowati, “pengembangan media audio ‘kisah isra mi’raj nabi muhammad saw’ pada mata pelajaran sejarah kebudayaan islam untuk meningkatkan hasil belajar siswa kelas iv di mi ma’arif durung banjar candi sidoarjo,” jurnal mahasiswa teknologi pendidikan 5, no. 2 (2014): 1. 8mohd fariz bin abdul azziz, “analisa hadith isra’ mi’raj riwayat anas bin malik r.a di dalam shahih bukhari,” academia, 3, accessed on january 31st, 2020, https://www.academia.edu. 9dick can der meij, “pluralism and identity in the indonesian-malay world,” studia islamika: indonesian journal for islamic studies 11, no. 3 (2004): 430. 10ridwan tohopi, “tradisi peraraan isra’ mi’raj dalam budaya islam lokal masyarakat gorontalo,” el-harakah 14, no. 1 (2012): 135, https://doi.org/10.18860/el.v0i0.2192. 11abdul haris, “tafsir tentang peristiwa isra’ mi’raj,” tajdid: jurnal ilmu ushuluddin 14, no. 1 (2015): 167, https://doi.org/10.30631/tjd.v14i1.22. 12muhammad hidayat and kalam setia, “nilai – nilai pendidikan pada peristiwa isra mi’raj,” fikiran masyarakat 3, no. 2 (2015): 113. 13rifqi muntaqo and alfin musfiah, “tradisi isra’ mi’raj sebagai upaya pembentukan karakter generasi millenial,” jurnal paramurobi 1, no. 2 (2018): 65. 56 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 presence of super fluidal and warm holes theories.14in respect of this finding, this event can be rationalized by using einstein's theory of relativity (e = mc2)15, heisenberg's uncertainty theory16, or the zero kelvin's theory17. concerning the historical story of isra’ mi'raj, there is an interesting part to be revealed. it is about the buraq figure,which is known as a mount ofthe prophet muhammad pbuh. in some paintings painted by the artists in cairo, the buraq is visualized as an animal that is similar to a horse, fourlegged, human-headed and has a pair of wings18. in another way, pratama and sudrajat, in their research,stated that buraq, which refers to a gleam,was also used as the theme design of a heart hospital in surabaya. the speed of light existing inburaq is described as the form of service and movement systems in that hospital. moreover,the architecture is designed by zoning and creating proper circulation to facilitatemobility. also, the nature of the buraq that provides security and comfort became the main attention to be realized in this hospital19. in another place, the visualization of the buraq as a winged horse, human-headed, and beautifully dressed by haryadisuadi became the most 14trise nurul ain and faris ashari, “isra’ mi’raj dalam kajian al-qur’an dan sains,” jurnal inovasi pendidikan fisika dan integrasinya 01, no. 02 (2018): 34, http://e-journal.hikmahuniversity.ac.id/index.php/jipfi/article/view/81. 15fatoni achmad and ivonia, “studi analitis peristiwa isra’ mi’raj nabi muhammad saw dalam pendekatan sains,” momentum: jurnal sosial dan keagamaan 7, no. 1 (2018): 159, https://doi.org/10.29062/mmt.v7i2.22. 16sri jumini, “teori ketidakpastian heisenberg dalam peristiwa isro’mi’roj,” in prosiding snps (seminar nasional pendidikan sains), vol. 3 (surakarta: uns, 2016), 467. 17misbakhudin misbakhudin, “isra’ mi’raj sebagai mukjizat akal (upaya memahami qs. al-isra’ ayat 1),” religia 15, no. 1 (2017): 120, https://doi.org/10.28918/religia.v15i1.120; rahmati, “the journey of isra’ and mi’raj in quran and science perspective,” ar raniry, international journal of islamic studies 4, no. 2 (2017): 323. 18christiane jacqueline gruber, “the prophet muhammad’s ascension (mi’raj) in islamic painting and literature: evidence from cairo collections,” bulletin of the american research center in egypt 185 (2004): 27–29. 19dimas adi pratama and sudradjat, “penerapan tema buraq dalam rancangan rumah sakit jantung ( surabaya cardiac center ),” jurnal sains dan seni its 1, no. 1 (2012): 25 & 27. h istiqomah, m i sholeh: the concept of buraq in the events of isra’ mi'raj | 57 popular glass painting as the symbolic icon of cirebon20. this imagination was even adapted in javanese dance art, especially in brebes, central java21. grounded to the explanation above, in this study, the researchers present two perspectives (from literature and physics) that are used to explain buraq to society. the objective of this study is to achieve an alignment between those two perspectives and to prevent misunderstanding between the use of one method and another. r es earc h m et hod o log y the qualitative approach was used in this study to excavate the understanding of the studied object22. furthermore, this is descriptive researchthat aims to describe what is contained in the studied text critically. the primary source of data in this study is a story about the buraqwritten in the book of nurudhdhalam by sheikh muhammad nawawi alsyafi'iy, which was compiled as a shari'a from nadhamaqidatul awamby ahmad marzuqi's and published by darulilm, surabaya,23fann alqishshahby zainildahlanisma'il which was published in darulsayrqiljadid, beirut, and the studied of buraq in the book metamorfosakerasulan muhammad saw by himatulistiqomah24. moreover, the secondary data sources were gotten from many books and research about buraq, isra'-mi'raj, light theory, and other supporting data. the data collection is done by using library research methods. buraq text story the following is the text of the story about buraq in the book of nurudh dhalam. وأما سبب املعراج فهو أن األرض : "﴿حكمة﴾ قال عثمان بن حسن اجلوبري يف درة الواعظٌن أنا خًن منك ألّن اهلل تعاىل زينين بالبالد والبحار واألهنار : افتخرت على السماء فقالت األرض 20rizal sapari, “interaksi simbolik dalam tiga lukisan kaca karya haryadi suadi,” jurnal itenas rekarupa 5, no. 2 (2019): 110. 21triyanto triyanto et al., “brebes buroq: the art expression of coastal javanese moslem society,” komunitas: international journal of indonesian society and culture 8, no. 1 (2016): 94, https://doi.org/10.15294/komunitas.v8i1.5266. 22mahsun, metode penelitian bahasa (jakarta: rajawali press, 2014). 23syekh muhammad nawawi al-syafi’iy, nurudh dhalam syarh nadham aqidatul awam li ahmad marzuqi (surabaya: darul ilm, 1936). 24istiqomah, metamorfosa kerasulan muhammad saw (tinjauan psikologi sastra pada mawlidul barzanji). 58 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 أنا خًن منك ألّن الشمس والقمر والكواكب واألفالك : فقالت السماء. واألشجار واجلبال وغًنىا يف بيت يزوره ويطوف بو األنبياء واملرسلون : وقالت األرض. والربوج والعرش والكرمي واجلّنة يف يف البيت املعمور يطوف بو مالئكة السموات ويف اجلّنة : وقالت السماء. واألولياء واملؤمنون عاّمة إّن سّيد املرسلٌن : وقالت األرض. اليت ىي مأوى أرواح األنبياء واملرسلٌن وأرواحأولياء والصاحلٌن وخامت النبّيٌن وحبيب رّب العاملٌن وأفضل املوجودات عليو أكمل التحّيات وطن يف وأجرى شريعتو إهلي : فلّما مسعت السماء ىذا عجزت وسكنت على اجلواب وتوّجهت إىل اهلل تعاىل فقالت. عليّ أنت جتيب املضطّر إذا دعاك وأنا عجزت عن جواب األرض فأسألك أن يصعد حمّمد إيّل فأتشّرف .25بو كما تشرّفت األرض جبمالو وافتخرت "(hikmah) uthman ibn hasan al-juwairi in his book, stated," durrah alwa'idhin, "mi’raj is caused by the earth’s pride over the sky. earth : "i'm better than you. because allah swt decorates me with lands, oceans, rivers, trees, mountains, etc." sky : "i am better than you. because i have sun, moon, planets, star clusters, and sura." earth : "i have a house where apostles, prophets, saints, and believers visit and perform tawaf." sky : "i have a baitulmakmurwhere the angels perform tawaf. there is also a paradise in me where the spirits dwell for the prophets, apostles, saints, and pious people. " earth : "verily the master of the apostles, the covering of the prophets, the beloved of the lord of hosts, and the most important and perfect creation are in me. his teaching applies in my lap. " after listening to the earth, the sky felt defeated and then be silent. then he complained to god. sky : "o my lord, you grant when someone asks you. i was defeated by the answers of the earth. therefore, i ask you if muhammad is raised to me. thus, i will become as noble as it is, as the glory and pride of the earth because of its elegance. " فذىب . واذىب إىل حمّمدالرباقاذىب إىل اجلّنة وخذ : فأجاب دعوهتا وأوحى اهلل تعاىل إىل جربيل فقال جربيل ورأى أربعٌن ألف براق يرتعون يف رياض اجلّنة وعلى جبهتهم اسم حمّمد ورأى فيهم براقا منكا رأسو يا جربيل إّّن مسعت منذ أربعٌن ألف : ما لك يا براق؟ قال: يبكي وتسيل من عينيو الدموع، فقال جربيل 25al-syafi’iy, nurudh dhalam syarh nadham aqidatul awam li ahmad marzuqi, 42. h istiqomah, m i sholeh: the concept of buraq in the events of isra’ mi'raj | 59 سنة اسم حمّمد فوقع يف قليب حمّبة صاحب ىذا السم وعشقتو وبعد ذلك مل أحتجإىل طعام وال شراب . 26ملسو هيلع هللا ىلصمثّ أخرجو وجاء بو إىل النيّب . أنا أوصلك مبعشوقتك: فقال جربيل. واحرتقت بنار العشق "allah granted the wish of the sky while revealing to gabriel," go to heaven. take the buraq, then go to muhammad!" gabriel then left. gabriel saw 40,000 buraq on his forehead with the name muhammad written in the gardens of paradise. among them, gabriel saw a buraq whose head was sparkling bright, and tears were flowing. gabriel : "what's wrong with you, buraq?" buraq : "o, gabriel. indeed, i have heard the name of muhammad since 40,000 years ago. i fell in love with the owner of the name and always missed him. it made me don't need to eat or drink. i am burning in the fire of longing. " gabriel : "i will take you with to lover." gabriel then took the buraq from heaven and brought it to the prophet muhammad pbuh. " resting upon the explanation above, buraq is told as a resident ofheaven. among 40.000 buraq in the gardens of paradise, there was only one buraq that was taken by gabriel to meet the prophet muhammad pbuh. it is a buraq who loves and misses him with only hearing his name without knowing him before. the great sincerity of love to the prophet muhammad pbuh then become a reality when buraq was finally reunited with him. the vis ua liza t i on of b ura q i n th e l it e ra t u re the following is a visualization of the buraq in the book of nurudhdhalam. أنّالرباقدابّةمنذواتاألربعوىوالذكروالأنثىدونالبغلوفوقاحلمارإذاساريضعرجليهعندمنتهىبصرمهناألر﴿واعلم﴾ وثّميضعكّلواحدةمنرجليهاملؤّخرتينمووعهماوأسبقمنهماوىذاأبلغمنالطًنااداوماعلىتحريكاألذنينلشدّ (. 38: 1936، الشافعي)فإذاصعدعلىجبلطالرتجالىوإذاىبطإلىوىدةطالتيداىشيئافشيئا . هتوقّوتو "(know) that the buraq is a four-legged animal. he is not male or female. he is not a donkey and is bigger than a horse. when walking, he set his two front legs at the edge of his view of the earth, while each of his rear legs became the foundation. he looks more like a bird that moves both ears to strengthen its speed. when he crossed the mountain, his hind legs stretched out. whereas, when going down the cliff, the two front legs are stretching out slowly. " 26al-syafi’iy, 42. 60 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 وىذه خصوصّية لنبّينا فلم تقع لنيّب مّمن ركبو قبلو، ومسي براقا من الربق لشّدة سرعة سًنه أومن ملسو هيلع هللا ىلصالربيق مبعىن البياض الذي ىو أفضل األلوان ملّا يف خالل بياوها بعض سواد أرسلو اهلل لو من اجلّنة إجالال وتعظيما على أّن عادة امللوك إذا استدعى واحدمنهم إنسانا من خواصو بعث إليو .27مبركوب شيء أي رفيع مع أعّز خواصو ليحضره إليو،،،، اخل "this is special for our prophet, which did not happen to previous prophets. he is called buraq from the term barq (lightning), due to the strength of speed its steps. or from the term bariq (sparkle),which means white, known as the best color that allah swtsend fromheaven to light up the darkness as a form of exaltation and respect. it had been customary for the kings to call one of their own, he sent the best mounts to be used to attend his invitation. " يضع حافره عند منتهى طرفو . وأتاه الرباق األرفع، وىو دابة أبيض طويل فوق احلمار ودون البغال . األملع، مسرجا مهيئا ملجما in the book fann al-qishshah, buraq is also visualized as the animals that are similar to horses or white mules that have a high speed. according to the data mentioned above, buraq is visualized as a fourlegged animal, with very high speed. it was calledburaq because of the pace of its steps that resembles lightning. bura q in ph ysic s in the origin of the word, buraq lexically means lightning. in physics, lightning is light that has such a high speed that it is difficult to perceive. buraq in the isra'event was later explained using the theory of annihilation, a theory in quantum physics that explains the reaction of the formation of enormous energy due to collisions between matter and antimatter29.the annihilation reaction occurred when the mass of matter in the body of the prophet muhammad pbuh was erased by an antimatter mass inspired by allah swt through the angel gabriel, both of which collide and then disappear to form a new, greater energy known as buraq, or in physics terms paired with gamma rays. 27 al-syafi’iy, 38. 28zaini dahlan ismail, فىالقصة (beirut: dar el-syarq el-jadid, 1959), 108. 29koesminarto, fisika: penerapannya dalam bidang medis (yogyakarta: ugm press, 2007). h istiqomah, m i sholeh: the concept of buraq in the events of isra’ mi'raj | 61 as the concept of mass equality was formulated by einstein, that matter under certain conditions can be turned into energy, and vice versa. every tangible object in the universe is composed of submicroscopic materials known as atoms, which are composed of protons, neutrons, and electrons, and every material has antimatter in it30. this perspective shows that buraq is not another subject that delivers the prophet muhammad pbuh in his isra’, but is part of himself. in other words, he runs isra 'and mi'raj with all his body, spirit, and soul31. this idea is as what is told in al-barzanjiy: َوُعرَِج ِبِو ۞﴿ مثّ أسري بروحو وجسده يقظة من املسجد احلرام إىل املسجد األقصىورحابو القدسية َمَواِت 32﴾... مُثَّ رُِفَع ِإىَل ِسْدَرِة اْلُمْنتَ َهى۞... ِإىَل السَّ "then he (muhammad) was carried out with his spirit and body from the masjidilharam to the masjidil aqsa, which was accompanied by gabriel. he was also raised (with his spirit and body) to the layers of the sky. then, he was appointed to sidratul muntaha”. because of the enormous speed of the buraq, people around the prophet muhammad pbuh were unaware of the isra-mi’raj event. therefore, this event is considered asa suprarational event33 which many infidels deny because it cannot be sensed34. however, believers canhave faith, believe, and justify the event as what abu bakr did until he obtained the title of al-shiddiq35. نَ َأْسَرىٰى ِبَعْبِدهِ الَِّذيْ ُسْبَحانَ آيَاتَِنا ِمنْ ِلُنرَِيوُ بَارَْكَناَحْوَلوُ الَِّذيْ اْلَمْسِجِداأْلَْقَصىِإىَل اْلَمْسِجِداحلَْرَامِ َلْياًلمِّم ِمْيعُ ِإنَّوُ ُر ﴿اإلسراء ُىَوالسَّ .﴾1: اْلَبِصي ْ 30koesminarto. 31aceng zakaria, “isra mi’raj sebagai perjalanan religi: studi analisis peristiwa isra mi’raj nabi muhammad menurut al-qur’an dan hadits,” al tadabbur: jurnal ilmu al-qur’an dan tafsir 4, no. 01 (2019): 100, https://doi.org/10.30868/at.v4i01.428. 32ja’far bin hasan al-barzanji, “ )وثرا(مولد البرزوجي ,” in مولد البرزوجي, ed. bassam muhammad barud (abu dhabi: ishdarat al-sahah al-huzrajiyah, 2008), 118–19. 33takdir alisyahbana, “paradigma ilmu pengetahuan dan iman dalam peristiwa isro’ mi’raj nabi muhammad saw,” el-ghiroh xiv, no. 1 (2018): 136, https://doi.org/10.1017/cbo9781107415324.004. 34khotimah suryani, “isra’ mi’raj nabi muhammad saw telaah surat al-isra‟ ayat 1),” in international conference on islamic civilization ans society (icics), vol. 1 (lamongan: unisda, 2017), 354, https://doi.org/10.1017/cbo9781107415324.004. 35himatul istiqomah and halimi, “ اتجاهات كون الىبي والرسول في شخصية محمد في وثر مولد .arabi: journal of arabic studies, 1, 2 (2017): 127–40 ”,البرزوجي 62 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 “glory to ((allah)) who did take his servant for a journey by night from the sacred mosque to the farthest mosque, whose precincts we did bless,so that we might show him some of our signs: for he is the one who heareth and seeth (all things).” (qs. al-isra’ verse 1) as explained above, the prophet muhammad pbuh and gabriel used the buraq to take isra’mi’raj.buraq lexically has the same meaning asword barqun(برق), which means lightning. thus, isra'or a journey from the masjidilharam to the masjidilaqsa which has a distance of 1500 km or 15 x 105m can be reached within 0.005s by the prophet muhammad pbuhtogether with the angel gabriel by using buraq (light) with a speed of 3 x 105km/s or 3 x 108 m / s36. meanwhile, it is mentioned in verse abovethat the mileage of oil which should be achieved in 5 x 104 years can be reached only in some time overnight. if it is calculated mathematically using the speed formula in physics, the following calculation will be obtained. known: s = mileage of mi'raj in meters, but in the qur'an it is stated in time; 5 x 104 years. if it is made into seconds, 15,768 x 108s (if 1 year = 365 days) or 158,112 x 107 s (if 1 year = 366 days) v = speed of light (buraq); 3 x 105 km / s or 3 x 108 m/s asked: t = time of mi'raj; overnight ??? answer: to calculate the actual mi'raj time, we can use a formula, thus, the amount of time needed for the prophet muhammad pbuh to do isra'i miraj is 5256,005 s or 5270,405 s, about 1.5 hours less 37, 36sadiman sadiman and asri karolina, “pendekatan saintific quantum dalam memahami perjalanan isra’ nabi muhammad saw (teori saintifik modulasi quantum isra’),” fokus: jurnal kajian keislaman dan kemasyarakatan 2, no. 2 (2017): 219, https://doi.org/10.29240/jf.v2i2.326. 37the results of this calculation are to revise the researchers’ previous writing in the book metamorfosa kerasulan muhammad saw (2018. malang: uin maliki press). there is a mistake in the final result because of missing one zero (0). t = s / v t = 15,768 x 108: 3 x 108 t = 5256 s or 1.46 hours t = s / v t = s/v t = 158,112 x 107: 3 x 108 t = 5270.4 s or 1,464 hours h istiqomah, m i sholeh: the concept of buraq in the events of isra’ mi'raj | 63 tt = ti + tm tt = 0.005 s + 5256 s tt = 5256,005 s or 1.46 hours tt = ti + tm tt = 0.005 s + 5270.4 s tt = 5270,405 s or 1,464 hours information: ti = time needed by the prophet muhammad pbuh for isra '. tm = time taken by prophet muhammad pbuh for mi’raj. tt = total time needed by prophet muhammad pbuh for isra ’and mi’raj. in a paper presented by researchers in the scientific halaqah agenda at luhur malang high boarding school, yuda wrote that the annihilation reaction was classified as a reversible reaction. through the reaction of materialization, the enormous energy can be broken down again to form matter and antimatter that originally collided38. based on this information, after the event ofisra'mi'rajprophet muhammad pbuh can return to normal, a real figure that can be sensed. thus, after the events of isra'mi'raj, he could be gathered with his people as usual. the writer, in his discussion with dr. christyaji, assumes that the prophet muhammad pbuh probably did isra'mi’raj more than once. he can do it repeatedly after knowing the route to go and go home that can be taken only with superfast time. the e xpla n a t ion o f b ura qin writ er p ers pe c t ive the explanation of buraq is as what was written in the text of the buraq story by sheikh muhammad nawawi al-shafi'iy and zainidahlan ismail. through this visualization, it was illustrated as if the buraq could be seen clearly in people’s imagination who listen to the story. this method is very appropriate to be applied inpublic, especially for non-academic people. it is becauseit will be easier for them to receive information that hassimilarities to the empirical things they encounter in everyday life. however, the conveyance is imbued with some different and noble values. thus, the story of isra'mi'raj becomes so meaningful and valuable. such an explanation is usually found in elementary and secondary schools as well as in some traditional boarding schools. as witnesses and actors of history, researchers acknowledge that this method is more easily 38himatul istiqomah, “teori anihilasi,” halaqah ilmiah, 2015. 64 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 accepted by the laities, especially by the children due to theirsimple and limited mindset. the e xpla n a t ion o f b ura qin ph ysic i st pe rs pec t iv e as what is exemplified in annihilation theory, through the embodiment of buraq as a light, the event of isra’ mi'raj can be more rationally accepted. the calculations with mathematical formulas in physics above are also very helpful in draining the imagination. such explanations are usually found at the higher level of education. therefore, there were only a few people who were able to accept an ideaand knowledge from this perspective. thus,the knowledge in thisperspective cannot be applied or generalized to the public but rather to certain academic people. con c lusi on in the event of isra’ mi'raj, there is an interesting object for researchers, namely buraq. as regards this object, researchers found two areas of study about the buraq. they are fromthe literature perspective and physics perspective (the perspective of writer and physicists).in the writer's view, based on the literature, the buraqis illustrated in a story with its special uniqueness. this explanation is appropriate for the general public, especially non-academic people.whereas, inthe physicists' view, the buraq is illustrated in annihilation theory, which is then formulated mathematically. this explanation is more appropriate to the academic people. grounded in above findings, it can be concluded that both the first and second perspectives are the ways to process historical 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4, no. 01 (2019): 99–112. https://doi.org/10.30868/at.v4i01.428. 68 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 this page is empty 181 religious fundamentalism: threats on religious life in west sumatera-indonesia novi hendri, ridha ahida, hardi putra wirman insitut agama islam negeri (iain) bukittinggi, indoneisa novihendri.1971@gmail.com abstract. this study aims to describe religious fundamentalism problems. radicalism movement is caused by textual religious understanding and social as well political condition that are not conducive to the religious fundamentalism group. the finding of this research indicated that religious fundamentalism has transformed into radical and terrorism movement. the transformation of religious understanding from fundamentalism, radicalism, to terrorism is triggered by the dissatisfaction of radical group on the government, in terms of economic and political condition as well law enforcement activities. this research also indicated that religious radicalism group spreads the ideology by using mosque as the basis of their movement as well as educational institution. mosque is also considered as power relation by religious radicalism group. this research was conducted through interviews and focus group discussions with organizations and religious leaders categorized as religious fundamentalism. keywords: religious fundamentalism, religious life, west sumatera-indonesia introduct io n in the history of religion, it is often described that wars are used in spreading religion as well as upholding religion, for example, the crusade war between moslem and christian in the middle-ages. a lot of intrigues were shown by religious group in conquering their enemies.1 the rotation of power in the modern era has its own place. when violence becomes a way of life for an individual, a community or a state, the political economic and cultural process of the community had changed. politic as the source of power is penetrated by negative 1heonik kwon and seong nae kim, “religions in cold war korea and peacemaking: guest editors’ introduction,” journal of korean religions 9, no. 1 (2018): 5–10. institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 6, number 2, 2021 | page: 181-206 doi: http://doi.org/10.29240/ajis.v6i2.3395 academic journal of islamic studies 182 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 influence and fear. there is a concern on the future, that violence can agitate political dialog and consumed its values.2 the phenomena of the growth of religious radicalism group by using recruiting system in order to form an islamic state also spread into indonesia especially to the sumatera island.3 islamic radicalism group in sumatera has been influenced by ideology of movement proposed by religious fundamentalism group like fpi, mmi, fui, hti, tarbiyah manhaj and others. it can be seen from a number of islamic society groups in sumatera that already joined that movement in the name of religion. as an illustration, when ahok’s religion blasphemy case emerged, thousands of people from sumatera visited jakarta in order to show that they were against ahok.4 in the name of religion, ideology and religious symbol, people are willing to do whatever it takes to show their support. fundamentalism, radicalism, and terrorism movement is a serious threat to the existence of the state and religious community in sumatera. fundamentalism, radicalism, and terrorism are no longer related to aqidah matters; it is already derailed to the area of politics of power. radicalism and terrorism action in the name of religion has become political authority to the radicalism group.5 religious fundamentalist matters in west sumatera have been put in the spotlight of indonesian government. fundamentalist changed into radicalism and then transformed into terrorism. violence cases on behalf of religion have attracted peoples’ attention in sumatera. the attacking of police head-quarters in solok, the restriction of siloam hospital development in padang, the arrest of terrorist who planned to do bombing attack in payakumbuh, the attack of regional police chief of riau, and the arrest of terrorist connected to solo terrorism network in medan 2beverley milton-edwards, islam and violence in the modern era, (new york: palgrave macmillan, 2006), 19. 3marcus mietzner and burhanuddin muhtadi, “explaining the 2016 islamist mobilisation in indonesia: religious intolerance, militant groups and the politics of accommodation,” asian studies review 42, no. 3 (2018): 479–97. 4mulkan habibi, “framing kompas. com dan republika. co. id atas pernyataan ahok tentang dibohongi al-maidah 51,” kais kajian ilmu sosial 30, no. 1 (2021): 67–84. 5herdi sahrasad and al chaidar, “radicalism, fundamentalism and terrorism in indonesia: a political reflection,” journal of asia pacific studies 5, no. 2 (2019). novi hendri et.al: religious fundamentalism… | 183 north sumatera, are some of the example of violence cases related to the religion matters in sumatera.6 violence cases that happened in sumatera is mostly caused by religion matters. it seems that religion is used for the advantages of certain groups. the spirit of religiosity is intentionally sparkled. passion for fighting in the name of religion, discrimination against ulama until the spirit of jihad emerged in sumatera as a form of resistance on the authority. in addition, the special detachment 88 in west sumatra arrested several religious figures, such as in bukittinggi, 50 kota, payakumbuh, and padang panjang. this also happenned in several cities and regencies in north sumatera and riau province. they were arrested on charges of having links with fundamentalist groups and planning various actions to threaten public peace and security. based on the problems mention above, the writer assumed that there is a problem on the appearance of religious fundamentalism in sumatera as well as threads to the religious lives in indonesia. the root of r eligio us fundame ntalis m groups textual understanding of religion al-quran, as a sacred text, describes roles on all dimensions of human lives. it describes how to govern a country which is supposed to be used as the theological foundation of politics.7 concepts as well as religious fundamentalism characteristics in islam are reflected in several verses of al-quran and it is used as the basic foundation of the emergence of islamic fundamentalism.8 “this day have i perfected your religion for your and completed my favor unto you, and have chosen for you as religion al-islam”, “we have 6c. mahfud et al., “religious radicalism, global terrorism and islamic challenges in contemporary indonesia,” jurnal sosial humaniora 11, no. 1 (2018): 8–18. 7peter mandaville, islam and politics (routledge, 2020). 8deni irawan and zarul arifin, “the relationship between islamic fundamentalism and radicalism with social conflict,” al-tahrir 21, no. 1 (2021): 35–53. 184 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 neglected nothing in the book (of our decrees)”,9 “and we reveal the scripture unto thee as an exposition of all things”,10 “and it becomes not a believing man or a believing woman, when allah and his messenger have decided an affair (for them), that they should (after that) claim any say in their affair; and whose i rebellious to allah and his messenger, he verily goeth astray in error manifest”..11 the four verses mentioned above are understood as the verses that shows al-quran as a complete guidance (all problem related to human lives are discussed), and for moslem, it is compulsory to take action to follow whatever stated in the verses. the concept in the verses of the alquran is later developed as the concepts of human lives. in the ideological concepts it is compulsory for moslem to entirely believe in whatever stated in the al-quran. it refers to the verses: “o ye who believe! come, all of you, into submission (unto him); and follow not the footsteps of the devil. lo! he is an open enemy for you”.12 the verses above declared that it is obligatory for moslem to totally follow rabbany manhaj, to use it as the guidance for privet life, social life as well as guidance to life in a state.13 fundamentalists believe that all the activities to achieve their goals are based on the verses in the al-quran. “when the sacred months have passed, slay the idolaters wherever ye find them, and take them (captive), and besiege them, and prepare for them each ambush. but if they repent and establish worship and pay the poor-due, then leave their way free. lo! allah is forgiving, merciful.” 14 there are many other verses in the al-quran which are used as the guideline in making decision which is related to law and politics: the sovereign of law is on the hand of god, social concepts: puritanism and social justice as well as religion theology concept : exclusivism. all those verses are literary understood by the fundamentalist without much regard of the historical and hermeutical aspects of the verses. 9qs. al-an’am [6]: 38. 10qs. al-nahl [16]: 89. 11qs. al-ahzab [33]: 36. 12qs. al-baqarah [2]: 208. 13sayyid quthb, fi zhilal al-qur’an, 130. 14qs. al-taubah [9]: 5. novi hendri et.al: religious fundamentalism… | 185 the basic ideas framed in methodological framework which contains the principal of: oppositionalism, resistance on hermeneutics, resistance on pluralism and relativism, as well as the resistance on the development of religion historically and sociologically are formed on the basis of literal understanding of the verses in the al-quran. in the concept and characteristics of islamic religion fundamentalist, islamic fundamentalist attitude is derived from the verses of al-quran. unfortunately, it only captures the literal meaning of each verses without relating it to other verses which discuss the same topics holistically and comprehensively. it also does not consider the historical point of view of those verses and then uses them as references. anti-western modernism the second emergence of religious fundamentalism is antimodernity. in the point of view of fundamentalist groups, modernity is western civilization that is destructive to the muslims. the western modernism is a culture that tries to ruin islam in terms of culture and civilization. it also tries to rationalize the religion. meanwhile, in the point view of religious fundamentalists, the rationality of modernity contrast to islam culture since the religion and the religious understanding cannot be rationalized. furthermore, in the point view of fundamentalist groups, western modernity must be avoided by muslims because it is one of the reasons of declining the islam civilization.15 it is undeniable that religious radicalism will be directed to the islam radicalism movement. muslims are among the most vulnerable to the temptations of radicalism because their civilization still left behind. moreover, it can encourage people to take shortcuts in achieving goals, but in the long-term, it is also leading to suffer, regret and failure. the islam revival, especially in asian countries, is manifested by the 15ahmad norma permata, agama dan terorisme (surakarta: muhamadiyah university press, 2006), 187. 186 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 acceptance of globalization and technology modernization, resulting in a ‘clash of civilization’ between islam and western.16 the west, which has lost its ‘enemy’ since the end of the cold war, has started to consider islam power as threat. the effects of globalization that are experienced by almost all people in the world allow this collision occurs. the islam position as one of civilizations has the most possible potential for resistance to western globalization. islam fundamentalism is generally identified as islam political movements, even though it is only one component of a wider islam revival which includes ideas, practices, rhetoric, and the return of islam understanding (to its sources, al-qur’an and al-sunnah) that carried out by muslims. based on these ideas for the sake of returning of the islam understanding or commonly called as the refinement of islam understanding in the midst of a wave of globalization and technology modernization that raises the thoughts of radicalism.17 through western arrogance and global intolerance of islam are always in conflict, the radical movements will develop in islam countries. supporters of the religious radicalism are unable to offer peace and prosperity in order to overcome the challenges of the democracy wave in the globalization. shortness of breath due to various historical problems makes some muslims in a tragic but helpless position. therefore, they take a shortcut such as ‘self-defeanting’, in the name of religion which is considered as an atmosphere of a very vulnerable and depressed soul. the radicalism claims that muslims are not benefited by global civilization which causes resistance to the dominating forces. the religious radicalism movement, carried out by adherents of islam fundamentalism, is a defensive reaction against to the fear of traditional lifestyles decreasing in a violent way. in a psychological, it is seen as strength from spiritual sources that move a potential force that can support it. psychologically, the religion provides the most convincing 16samuel p. huntington, benturan antar peradaban dan masa depan politik dunia (yogyakarta: penerbit qalam, 1996), 76. 17samuel p. huntington, benturan antar peradaban dan masa depan politik dunia. novi hendri et.al: religious fundamentalism… | 187 justification that can be used to against forces that are considered as a threat. also, huntington states that religious communities are communities that have the largest domain where local groups involved in the conflict will provide their support. if a conflict occurs between two groups, then the group rapidly identifies itself as islam or as christianity such as the war between serbian and croatian in yugoslav former region and the war between armenia and azerbaijan in caucasus.18 this is because the groups who identify themselves as islam will receive financial and weaponry support from islam countries in the world, and the groups who identify themselves as christians will receive financial support from the west. it also proved that the existing the radicalism movement utilizes religion as a justification shield in achieving its goals. by bringing language and religious symbols and slogans of the radicalism, they attempt to engage religious emotions and gather strength in order to achieve ‘noble’ goals of their politics. indeed, it cannot be called as religion manipulating because their behavior partially is based on religious interpretation which used in perceiving historical phenomena. adherents of the radicalism want islam community in islam countries to maintain pure values of islam. they consider western values as a dangerous threat that clashes traditional values of islam. logically, violence or the radicalism movement is a method to protect islam values. then, in america fighting terrorists, not islam book, we can see the clash between western arrogance and islam intolerance. hilaly basya and david alka claim that the religious violence in a radicalism movement is influenced simultaneously by the social structures pressure that press them in their daily lives due to unfair, dishonest treatment, also motivation and interests the person concerned. 19in the midst of daily life, the adherents of the religious radicalism are frustrated due to their 18ibid. 19hilaly basya dan david alka, amerika perangi teroris bukan islam (jakarta: center for moderate moslem (cmm), 2004), 76. 188 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 inability to express emotions intelligently, so they turn it into violence against the main target in order to achieve their desired goal. politically unfavorable power islam politics contestation in indonesian political will never subside. on the other hands, the religion seems only regulate the human life spirituality with the lord without regulating social, political and state life in indonesia. in the future, the dynamics of relationship between religion and state will always exist in indonesian politics. many things can explain this problem, start from sociological, historical, ideological, and political factors. in indonesia, islam political discourse always attracts the attention of many circles. this is because islam is a religion that is embraced by the majority of the indonesian. also, islam is one of the decisive political forces in the national politics. therefore, the relationship between islam and politics always shows an important record, especially in the history of indonesian politics. the debate about national principle of state before and after the independence is an important record of the history of islam politics. when a number of articles of uud 1945 were amended in following new era of indonesian politics, the old historical issue that underlined the political ideals of islam also emerged. in fact, the political parties that were born after the end of the new era are still bound strongly. islam is one of the political forces in indonesia politics. pancasila as raison d'etré is a state basic in indonesian constitution. on the other hand, diversity, religion, customs, ethnicity, and language are riches and gifts that can be united under pancasila which were founded by previous ‘founding father’. however, there is a tendency that islam politics contestation still conceals an intention to change it into an islam ideology.20 the fall of soeharto was a momentum in establishing associations for islam politics groups. in the first six months of the politics transition, 20bahtiar effendy, islam dan negara, transformasi gagasan dan praktik politik islam di indonesia (jakarta: yayasan abad democrasi, n.d.), 402. novi hendri et.al: religious fundamentalism… | 189 no less than 200 mass organizations and political parties were established. they represent various groups such as conservative and puritan, moderate, liberal and secular. also, the mass organizations based on religious activism are established.21 the islam politics can be defined as a movement that makes religion as their basis struggle. according to some experts, the term of islam politics can be defined as islamism; the movement that makes islam as their basic struggle and it regulates entire their social life including the state. this term also refers to activities or organizations that move the signs and symbols of islam tradition because initially islam has been considered a political religion. basically, some people believe that the islam cannot separate religion and politics. it is also used to refer to politics activism involving informal groups that recreate ‘repertoires’ and frames of islam traditions reference.22 politics openness and the shifting of authoritarian regimes into democratic regimes seemed to be an essential thing in strengthening the aggregation of islam politics contestation in the public domain. "public space" is a space where anyone regardless of religion, ethnicity, race or class can contest freely and fairly. it is similarity and equality of the relation pattern of each party involved in the contestation. thus, in a politics context, public space can be defined as a space for citizens; individuals not as members of race, religion or ethnicity, but as politics members (demos). according to habermas, the public space is not an institution or organization, but it as a very complex network for communicating ideas, opinions and aspirations. each community, in which public norms are discussed, automatically will produce public space. therefore, in a democratic country, there is a lot of public space. in this context, the meaning of public space can be blurred, full of competition and anarchic, even though it is meaningless without rules. 21luthfi assyaukanie, ideologi islam dan utopia (jakarta: freedom institute, 2011), 230. 22quintan wiktorowicz (ed), aktivisme islam dan teori gerakan sosial, edisi digital (jakarta: yayasan abad demokrasi), p. 37. 190 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 thus, the term "public" itself requires the disaggregation of rational themes and reasons in society. since the abolition of the single principle of pancasila, the contestation of islam politics has increasingly emphasized their existence both through formal mechanisms by establishing islam-based political parties and non-formal movement groups by establishing islam mass organizations.23 by establishing islam political parties, the post-reform politics islam contestation moves in the form of a formal-legal mechanism. meanwhile, their movement is out of the mainstream framework of the political process, as well as the discourse within the dominant islam movement. the groups that have interests as contestants, in the contestation of politics public spaces such as hizbut tahrir indonesia, majelis mujahidin indonesia, front pembela islam, lasykar jihad and salafi are representations of a new generation of islam movements in indonesia. these new organizations have an ideology basis, thought and strategy that is different from the islam movement organizations that existed before. they are suspected of puritanism, militant, scripturalist, conservative and exclusive.24 the islam politics contestation has the most extensive (international) network among new movements that are keen to fight for the establishment of islam law and islam caliphate. the contestation of the islam politics movement has a mass base on each group, but 23badrus syamsa fata (ed), agama dan kontestasi ruang publik, (jakarta: the wahid institute, 2011), p. 5. 24 among the islamic movements that deserve to be grouped are militant islam such as al-ikhwan al-muslimun in egypt, gia and fis in al-geria, jema'at al-islam in pakistan, the palestine liberation front, hizb at-tahrir and others. meanwhile in indonesia there are also religious movements that fall into the militant category, namely the islamic defenders front (fpi), the indonesian mujahidin council (mmi), the ahlus sunnah waljamaah communication forum (fkawj), then the fkwaj was dissolved by its commander, ustadz ja'far umar thalib. during the orla era, there was di/tii led by kartosuwiryo who wanted to establish an islamic state of indonesia. likewise darul arqam, abim, the islamic republic group, pas in malaysia which has the style of an islamic political party that struggles to enforce islam into the lives of malaysian people who are supported by conservative ulama'. see khamami zada dan arif r. arafah, diskursus politik islam (jakarta : lsip, 2004), h. 123. novi hendri et.al: religious fundamentalism… | 191 nowadays in spreading its ideas, they use islam da'wah movement amar ma'ruf nahi munkar, as what muhammadiyah and nu did.25 rel igious rad ical is m and powe r pol itics controlling mosque in sumatera, the group of radical islam movements uses mosque as an arena of struggle, spread propaganda and the ideology of the islam movements of each group. in the point view of islamic movement groups, mosque mastery is a symbol of strengthening the existence of a movement. the controlling mosque by each group of islam movements has become common in attracting mass mobilization and sympathizers. based on researcher observations in padang, medan and riau, almost all mosques in the three research locations have been controlled by islam movement groups that exist today, such as fpi, mmi, jt, fui, even in medan (north sumatra) there are several mosques that are used as the basis of the shiite movement, such as the annur mosque, the nurul ikhlas mosque and the nurul yaqin. the strategies that are used by fundamentalist groups are; first, controlling congregation; excessive imaging in order to convince the congregation that they are muslims who are taught by the prophet and his companions and not affected by various changes and progress. second, seizing mosque management and changing it into mosque activities. third, preaching related to various problems that are happening, for example palestine, syria, rohingya and so on. islam oppression in various parts of the world can increase muslims enthusiasm. the process of controlling mosque can be seen in the scheme below: 25m. imdadun rakhmat, arus baru islam radikal: transmisi revivalisme islam timur tengah ke indonesia, (jakarta: erlangga, 2007), p. 17. 192 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 educational institution the second form of political power of religious fundamentalism is to dominate educational institution. it is a place to gain knowledge for students, and it has been infiltrated by religious fundamentalism movement groups, starting from junior high school to university level. furthermore, it can be seen from many students who are involved in terrorism. for example, in a case in riau, detachment 88 arrested a student of the university of riau (unri) because he allegedly involved in terrorism, and a homemade bomb as an evident was found in his boarding house. as reported by bin, there are many educational institutions in indonesia that have been influenced by radical ideas. by infiltrating the educational institutions, religious fundamentalism groups recruit members, and they reinforce their existence in the politics power. politics power of radical islam groups in educational institutions is in the form of controlling educational institutions and using their radical ideology. educational institutions in sumatera have been dominated controlling the congregatio n involved in the mosque management controllin g mosque using dakwah material that can motivates jihad cleaning the mosque, mu’azin, imam seizing the mosque management wholly novi hendri et.al: religious fundamentalism… | 193 unconsciously by radical groups, started from early childhood education to university level. the controlling of educational institutions is a new strategy of radical group movements in order to spread their radical ideology. they offer tahfiz program which is infiltrated by jihad understanding, the khilafah and so on. in fact, the actions of radical groups in controlling educational institutions are largely unknown to the general public, these actions are only known when the society has involved to the educational institutions and follows the activities of radical groups.26 then, by teaching and developing their radical ideology to students, they develop a network of radical groups in sumatera, and used it as a powerful strategy. after educational institutions were controlled by radical groups in sumatera, they began to develop organizations by forming organizations in educational institutions. this act also shows that the existence of radical groups in educational institutions seems to be a political power for radical group existence in sumatera. religious issues the last form of power politics of religious fundamentalism is by manipulating religious issues. for example, a case of religion defamation, khilafah state, amar ma'ruf nahyi mungkar, and so on. manipulating religious issue is quite effective as one of the strategies of religious fundamentalist groups in order to maintain their existence in the society. a clear example of manipulation of religious issue was to subvert ahok (the governor of dki) who want to be elected again as the governor of dki jakarta at that time. it was powerful enough to lead anis baswedan to become governor and defeated ahok. these religious issues are still used by religious fundamentalists as their politics power. these also can be used to unite people when regional election in sumatera. 26interview with muhammad gazali, ex-terrorist in medan on august 14, 2018. 194 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 in indonesian, islam fundamentalism groups are represented by islam movements such as fpi, pui, laskar jihad, and etc. the islam movement offers islam law as problem solving of nationalism. they agree that the disappearance of islam faith and islam law in society makes indonesian nation collapsed, especially indonesian muslims as the majority groups in this country.27 for fundamentalist islam, al-qu’an and as-sunnah are the way of life that cannot be separated. they understand religious texts (nash) very textually and rigidly. in this case, islam observers define them as scripturalist. their understanding about islam cannot be separated from the understanding of the previous ulama (salaf) such as ibn taymiyah, ibn qayim al-jauziyah, muhammad bin abdul wahab, ahmad bin hanbal and all the figures of the salaf ulama who are grouped as ahlul hadith. each value of religion is considered sacred by adherents and they are always actualized it in daily life. then, they internally use religion as a normative reference in daily behavior, both individuals and groups. while externally, the diversity of educational backgrounds and sociocultural conditions, bringing the placement of religion as a normative reference that cause diversity, both at the level of perception, interpretation and at the level of expression of diversity itself. human behavior changing is influenced by many factors, both internal and external factors. relating to internal factors, human behavior is influenced, among others, by the norms and values that are embraced or believed by someone.28 even the formation of human groups is influenced by the similarity of norms and values and it distinguishes their characteristics from the other groups.29 rel igious rad ical is m as a thr eat the dangers and threats to the country the terrorism threat to the country is a real threat. as stated by francis fukuyama in his book "the end of history", a new era after the 27budi winarno, isu-isu global kontemporer, (jakarta: caps, 2011), p. 90. 28mehdi muzaffari, kekuasaan dalam islam, terj. abdurrahman ahmed (jakarta: pustaka panjimas, 1994), 34. 29mehdi muzaffari, kekuasaan dalam islam, terj. abdurrahman ahmed. novi hendri et.al: religious fundamentalism… | 195 cold war. in a new era of world, democracy and economic liberalization will be the basic values. a new era that will make the world more peaceful and more prosperous due to the capitalism, when the united states as the only superpower country, both in the politic and economic, there is no a barrier in spreading democracy and liberalization. united state obsesses to turn all countries in the world into democracies, because ‘fellow democracies don't fight each other’.30 francis fukuyama also describes that the post-cold war situation as the final era of history, the final point of the human ideology evolution and the increasingly universal liberal democracy as the final form of human government. here, fukuyama also speculates that the end of history will make war useless because democracy can prevent countries from fighting each other. however, it is not yet possible or at least still requires time and process to make it happen, when the polarization of ideological poles in the world ended in victory on the united state side, when the hegemony of american power began to spread to other parts of the world, and then there will also be conflicts and new scenarios. the track record of radical group violence in indonesia need more attention, especially desire to develop mass murderer weapons technology, including the use of mass media to convey and spread the idea of fundamentalism in fostering radicalism in the society, it is also a necessity to consider terrorism as a transnational crime.31 in sumatera, it is found that fundamentalism brought several dangers and threats to the country. first, it always influences government policy and religion relationship. second, there has been discrimination between minority and majority religion. third, it threats security, always sweeps and expulses of groups deemed to violate the provisions of islam law. fourth, it provoked the society, especially in dakwah. fifth, the country uses discrimination policies toward fundamentalism. the danger and threat of fundamentalism to the country can be seen in the scheme below: 30francis fukuyama, the end of history (terj) (yogyakarta: qalam, 2005), 53. 31muhammad mustofa, krimininologi, kajian sosiologi terhadap kriminalitas, perilaku menyimpang dan pelanggaran hukum (jakarta: fisip ui press, 2007), 40. 196 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 the dangers and threats to the religion religion should not cause violence. however, it can cause violence if it is related to other factors, such as group interests or political oppression. it also can be misused and misdirected from both external and internal sides. externally, prophetic religions, such as islam and christianity, tend to do violence when their identity is threatened. meanwhile, internally prophetic religions tend to do violence because they believe their actions are based on god's will. therefore, understanding religion or how religion is interpreted is one of the reasons underlying religion-politic violence. religion-politics that occur in many new independent countries, which struggle to determine their national identity and the existence of minority groups that emphasize their rights make religion plays important role, such as in lithuania, armenia and azerbaijan. the authorities consider violence, terror and authority as prerogative right that cannot be separated from power. religion has been manipulated for politic purposes to liberate itself from moral obligations if its existence is influencing the government policies threatening security the dangers and threats of fundamentalis m to the country stating discrimination against religious groups discriminating between minority and majority religion provoking the society novi hendri et.al: religious fundamentalism… | 197 threatened. violence has been framed by "religion" as an expression of the desire to neutralize sin. the country uses violence to maintain power. the outbreak of violence during the new era with the emergence of radical islam groups, the tanjung priok massacre, and the destruction of worship place are the ways of government to marginalize islam groups and to maintain power. thus, the emergence of radical islam groups is caused more by the interests of certain groups by using religion as a tool of legitimacy.32 moreover, violence is often identified as terrorism. it is used generally in political terms as an attack on the civil during the terror regime in the french revolution of the late xviii century. in this case, the public claims that the violence is caused by terrorism. in sumatra, it is found that fundamentalism brought several dangers and threats to the religion; first, religion is used as a justification tool for acts of violence. by using religious symbols and verses of alqur’an, they legalize their attitudes and behavior in dakwah. second, religion does not bring peace, tranquility and so on. the radical behavior of fundamental group gives a signal to the general public that islam does not bring peace and tranquility. third, religion truth does not apply universally. islam as a religion that rahmatan lil`alamin is only a concept. fourth, often internal conflict of religious communities because their behavior is different, often gets resistance from other islam communities. the dangers and threats of fundamentalism to the religion can be seen in the following scheme: 32muhammad mustofa, krimininologi, kajian sosiologi terhadap kriminalitas, perilaku menyimpang dan pelanggaran hukum. 198 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 metamorphos is of f undame ntalism int o radical ism and terro r the radicalism is the cause of terrorism emergence. it is an attitude that wants total change, and it is revolutionary by overturning existing values drastically through violence and extreme actions. there are several characteristics that can be categorized as a radical attitude; 1) intolerant (disrespect the opinions and beliefs of others), 2) fanatic (always feel right), 3) exclusive (distinguish themselves from muslims generally) and 4) revolutionary (tend to use methods violence in achieving goals.33 having radical attitudes does not make a person be a terrorist. there are other factors that motivate someone to join the terrorism network. the motivation is caused by several factors. first, domestic factors, such as poverty, injustice or feeling disappointed with the 33interview with muhammad gazali, ex-terrorist in medan on november 16 2018, at 16.00 wib. the dangers and threats of fundamentalism to the religion religion truth does not apply universal religion is used as a justification tool of violence religion does not bring peace internal conflict of religious communitie s novi hendri et.al: religious fundamentalism… | 199 government. second, international factors, the influence of the foreign environment that provides the driving force for the growth of religious sentiment such as global injustice, arrogant foreign policy, and modern imperialism of the superpower countries. 34third, cultural factors, which are closely related to narrow religious understanding. radical attitudes are motivated by various factors above often make a person choose to join terrorism networks.35 furthermore, it is found that many radical groups turn into terrorists due to cultural, educational and environmental factors where these radical groups live. for example, radical groups in sumatera commit acts of terror because of injustice of the country towards muslims. besides, this is because of invitations from other radical groups. radical actions that turn into jihad actions are mostly caused by doctrine factors (brainwashing). then, they use the bride and groom (suicide bombing) as a new understanding of jihad. for example, they emphasized that jihad is fardhu `ain or the individual obligations of every muslim which must be carried out whenever and wherever.36 moreover, they were also taught that jihad is the highest deed of worship in islam. they also gained an understanding that the meaning of jihad was qital fisabilillah. it means that jihad was considered as the highest deed of worship in islam. this new understanding slowly changed the orientation from radical groups to jihad groups. they also changed the orientation of their actions from the anti-immoral movement to the jihad movement. they were against people or groups that they considered as infidels. in may 2018, laskar hisbah declared jihad or war against the police. the declaration was made at a meeting in the nurul iman mosque which was the headquarters of this group. in the midnight meeting, rusdiayanto gathered around 50 members of hisbah. then, he gave 34interview with prof. dr. syahrin harahap, chairman of the north sumatra bnpt, on november 16, 2018 in medan. 35harvey w. kushner, ‘encyclopedia of terrorism’, sage publication, (london, 2003), p. xxiii. 36adapted from the results of fgds in three research locations, (west sumatra, north sumatra and riau). 200 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 tausiah about the importance of fighting against the police who were considered as ansharut thogut or indonesian government soldiers who were considered as infidels. after the tausiah program, participants were divided into three groups and each group performed dead pledges. since 2010, jihadi groups have considered the police as their main enemy. it started from aceh terrorism case in early 2010 which led to the arrest of more than one hundred jihadist activists and the killing of jihadist leaders such as dulmatin, maulana and others that angered many jihadists. the climax was in august 2010 when abu bakar basyir was arrested by the police because he was accused in involving terrorism in aceh. among jihadis, ba'asyir was a highly respected figure, and as a result it angered many people.37 this anger was also legitimized by various writings circulating among jihadis, it ordered to attack the police. for example the article untitled "o angel of heaven ... tell you with the head of detachment." in this article, it is clearly stated that if a muslim is killed, then it is obligatory for other muslims to commit bai'at because it was done by the companions of the prophet who carried out the oath of allegiance when he heard rumors that usman bin afan was killed by islam enemy. counte racting rel igious fu ndamental ism the efforts to de-radicalize the country as the findings of this study show, that intolerance is the starting point of terrorism, so de-radicalization work is not enough to only be directed towards those who become terrorists but also against radical organizations, intolerant groups, including the community do not to follow radical ideology and transformation become a terrorist. therefore, the de-radicalization program must be focused on three groups. first is the general public, especially muslims. de-radicalization in this context aims to protect the public from following exclusive and puritan religious ideology and from engaging in radical and intolerant 37interview with muhammad gazali, ex-terrorist in medan on november 15 2018. novi hendri et.al: religious fundamentalism… | 201 actions. based on bnpt, this kind of activity is categorized as counterradicalization. de-radicalization in the form of prevention can be done by strengthening a number of national discourses in the general public, especially islam perspective. the public should understand that the existing national discourse does not contrast to the religion. islam is an inclusive religion, open to values, cultures and civilizations, but it should not contrast to islam ideology. in the point of view of islam, maintaining the existence of islam does not mean restrict interaction to other civilizations because islam civilization is a dynamic and active civilization, not exclusive and not introvert to other cultures and civilizations. second is the radical group. in this context, de-radicalization is intended to eliminate a number of radical ideologies by using a counter narrative approach, so they are free from the radical ideology. at least, they do not join a terrorist group. one of the radical ideologies that must be avoided is jihad doctrine which is misunderstood by terrorists. jihad is defined as the highest gift from god to all of his servants who died in spreading noble teaching of the religion. furthermore, the jihad doctrine is often used as a justification by radical group actions. jihad is a mental and ethical coaching for a person to fight in any conditions. in linguistic terms, it means to seriously use all energy and material, such as assets, or non-material things such as enthusiasm, soul, and etc. in an arabic dictionary, lisanul arabic, it is mentioned that the word jihad comes from the word of al-jahdu or al-juhdu which means ability. jihad means using all abilities. relating to the meaning above, jihad becomes the most basic islam teaching, because it encourage muslims to always carry out the religion teachings totally, wholeheartedly, and sincerely because of god. in a book titled tasliythul adhwa ‘ala ma waqa'a fi al-jihad min akhta` (revealing mistakes in understanding jihad), sheikh hamdi abdurrahman abdul azim, najih ibrahim abdullah and ali muhammad ali syarif convey that jihad is not a purpose because the main purpose of the islam is to uphold the teachings of god and bring human to his path. 202 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 next is the ideology of islam country that is believed by radical groups. the islam country is the highest and final purposes of terrorists. actually, the ideology problem of the islam country and pancasila has surfaced in the early days of independence, but the problem has never been completely resolved until this day. the ideology of the islam country continually exist behind the tendency of salafism among religious adherents, a tendency to imagine the past fully sacred, ideal, and perfect. role of religious leaders jihad as qital can be defined as a war against the islam enemies. it can provide a strong encouragement for violence in the name of religion. in other words, if muslims are attacked, wronged, and treated unfairly, they defend the muslim community by jihad. they regard that nonmuslims are always hostile to islam in non-muslim majority areas. the perception provides great potential for them to accuse non-muslims as enemies who threaten the existence of muslims, so muslims must be prepared to do jihad against them. in social, political and religious relations, islam has provided rules, especially in relation to non-muslims. relating to the issue of radicalism and terrorism, religious leaders must work together. all aspects must be involved in eliminating religious radicalism and terrorism. returning the real meaning of islam is a big responsibility of the religious leaders. however, the issue of religious radicalism and terrorism will never disappear as long as the religious leaders do not take part in this issue. the religious leaders have to increase society awareness related to the religion understanding, rahmatan lil'alamin, islam is humanist and anti-violence religion. in addition, they can create friendship forum between religions in order to spread understanding to the radical groups that we are god’s creature. de-radicalization of educational institutions curriculum development in educational institutions must be preceded by socialization so that the developer (teacher) can develop the curriculum in the form of learning plans / unit lessons, and manage the learning process in class and evaluation in accordance with the multicultural principles of the curriculum. important thing that should be novi hendri et.al: religious fundamentalism… | 203 consider in developing a multicultural curriculum is the lack of uniformity. the curriculum must clearly state that students are not learning for the subjects, but the subjects are a medium for developing student personalities. in developing this personality, the curriculum approach requires a curriculum that is able to be a medium for national cultural development. the curriculum development related to the development of various curriculum components such as objectives, content, learning experience, and evaluation. the objectives are that the students are able to learn based on the curriculum. the quality sources are not only limited to the quality determined by the discipline of science but the human qualities expected is creativity, discipline, hard work, ability to work together, tolerance, critical thinking and so on. they must be highlighted as the curriculum goals. the multicultural curriculum must be able to emphasize the education purposes which are equal or more important than the teaching purposes. the society as a source of learning must be utilized as a source of curriculum content. therefore, values, morals, habits, customs/traditions, and cultural traits must be accommodated as curriculum content. curriculum content is society and culturally based and opens to problems of the society. it has to make the students feel that the school is a social institution that can develop the human quality of the students, including curriculum content that can support the development of the student’s humanity is religion, literature, language, sports and art. curriculum development as a document places students as subjects in learning, so students who learn and interact with learning sources (including the society) and teachers act as facilitators. in multicultural education, the approach of students as subjects in learning means that the method is a teacher's tool in helping students learn, it is determined how the way students learn. curriculum development as a process is determined by the teacher both in the context of centralization and the context of autonomy. the teacher's role is a curriculum developer that is directly related to students, therefore if the curriculum development is not appropriate to 204 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 the curriculum as an idea and as a document, the curriculum as a process is not advanced. knowledge, understanding attitudes, and teacher's willingness to the multicultural curriculum are crucial aspects in the curriculum as a process. there are four things that should be considered by teachers in developing curriculum as a process; (a) the position of students as subjects in learning; (b) the way students learn is determined by their cultural background; (c) the cultural environment of the majority of students' societies and the cultural behavior entry; (d) students' cultural environment as a learning source.38 conclusion understanding the activities of radicalism can be categorized as terrorism where there is a threat and violence. therefore, indonesian must fight together to minimize the impact of radicalism and to encourage the government to find out why the radicalism emergence by trying to limit the potential development of the radical ideology from the outside, such as fortifying indonesia from unjustified ideas by religion. one strategy is by reinforcing the ideology and values of pancasila and religious understanding in accordance to islam teachings through dakwah, family education, discussions, etc. promoting anti-radical propaganda should be one of the main agendas to combat radical movements in the campus area. it becomes increasingly important because the organization has many networks and followers so that it will facilitate propaganda to its cadres. if it is done consistently, then slowly but surely the radicalism movement can be prevented without having to use repressive act that will take a lot of victims and costs. strategic, innovative, integrated, systematic, serious and comprehensive steps are needed. also, we should pay attention to the network, modus operation, and raison d'etre of this movement. it is necessary to combine ideological steps, de-radicalization programs through civil society, and economic and social approaches. it is to prevent former activists from radical and terrorist movements returning to their 38s. hamid hasan, "pendekatan multikultural untuk penyempurnaan kurikulum nasional”, kompas, 2003. novi hendri et.al: religious fundamentalism… | 205 old communities. the "humanizing" program is also one of the prerequisites in preventing the spread of radicalism and terrorism. therefore, the government must take responsible for the security of its society. the firmness and seriousness of the government in protecting its citizens in creating a sense of security and preventing violence become an urgent constitutional mandate. in order to avoid radicalism in the name of religious organizations, there are essential things that can be done such as not easily believing in any religious organization, asking about the identity of the religious organization, understanding that religious organizations must be open, and avoiding organizations that do strange thing by offering money, changing our name, or cutting off ties with family. bib lio graphy ahmad norma permata. agama dan terorisme. surakarta: muhamadiyah university press, 2006. badrus syamsa fata (ed). agama dan kontestasi ruang publik. jakarta: the wahid institute, 2011. bahtiar effendy. islam dan negara, transformasi gagasan dan praktik politik islam di indonesia. jakarta: yayasan abad democrasi, n.d. beverley milton-edwards. islam and violence in the modern era,. new york: palgrave macmillan, 2006. francis fukuyama. the end of history (terj). yogyakarta: qalam, 2005. habibi, mulkan. “framing kompas. com dan republika. co. id atas pernyataan ahok tentang dibohongi al-maidah 51.” kais kajian ilmu sosial 30, no. 1 (2021): 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yogyakarta: penerbit qalam, 1996. ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 iain curup – indonesia | issn 2580-3174, (p); 2580-3190 (e) doi: 10.29240/ajis.v5i2.1947 | page: 179-196 securitization of islam: a case of muslims in cyprus riskiansyah ramadhan universitas indonesia riskiansyah.ramadhan@ui.ac.id abstract. this paper analyzes how muslims, as a religious community in the republic of cyprus, became an object of discrimination. furthermore, the paper tries to understand and describe how muslims’ daily lives are as a minority in the country through a case study approach. the study found that islamophobic incidents often occur in the form of hate speech and discrimination in the workplace, schools, and even government institutions. these islamophobic behaviors are an attempt to securitize islam on the island. moreover, prominent figures like political and religious leaders actively contribute to the phenomena of this securitization. although religious freedom is protected by law, the christian greek cypriot is not ready to accept multiculturalism. thus, both government and society, and the community must support each other in bringing about peace in the country. keywords: cyprus, discrimination, islamophobia, securitization introduct io n the middle east region is known as a region with a majority population that adheres to islam. however, this is not the case with the republic of cyprus (roc),1 a country in the eastern mediterranean, which is a country in the middle east with a muslim population as a minority. while other muslims in the region 1 cyprus was a part of the ottoman empire from 1571 until 1878, where the two communities, the greek and turkish cypriots lived together in relative harmony during that period. in 1878, the ottoman empire handed the administration of the island to the united kingdom. then, in 1960, cyprus became independent with london-zurich accords that created the republic of cyprus. the division into two different administrations happened in 1974 when the greek junta regime staged a coup and claimed the annexation. in response, turkey staged an intervention. since then, the island has been divided into two different administrations, the internationally recognized greek cypriot administration and the turkish republic of northern cyprus, which is not recognized by any country in the world except turkey. see further meltem muftuler-bac and aylin guney, "the european union and the cyprus problem 19612003", middle eastern studies, volume 41, number 2, (march 2005), p. 281-293 180 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 enjoy freedom in practicing religious practices, in terms of worship, education, and expressions that show religious symbols in dress, muslims in the roc might not feel such things. the phenomenon then raises the question of how to live as a minority in a country where the majority of the population embraces christianity? does the government of the roc guarantee religious freedom and evenly accommodate the spiritual needs there? so, how about the facts that occur in social life in the roc? these questions are indeed closely related to the crucial issue of guaranteeing religious freedom, especially concerning rights equality among religions and other sects in the country. several studies focus on the development of islam in both northern cyprus or the roc. altay nevzat & mete hatay (2009) researched how islam was declined in cyprus during the ottoman era to the twenty-first century. they found that besides the british government, the ottoman policy in cyprus has also contributed to the rise of secularization. some other scholars, like ateşin (2006), focus on the phenomena of secularism in northern cyprus. ateşin (2006) argued that the first step of cyprus's secularization began in the 1892s when every muslim teacher was absorbed into the public service. i̇çim özenli özmatyatli & ali efdal özkul (2013), however, have argued that the british government intervention in the religious institutions and educational process that has contributed significantly to the secularization of cyprus begun in 1878, the time that british administrated cyprus for the first time. furthermore, ramadhan (2020) has conducted a study on the roots of secularism in northern cyprus and how ambitious turkey is to implement its islamization policy. the author found that the mentioned scholars above have only discussed the phenomena of islam in northern cyprus without mentioning any phenomena of securitization on islam in the roc. this article, furthermore, might give a contribution and complete the gap of the literature on muslim society. discrimination in the roc is closely related to the history of politics in the country. in addition, the problem of identity also contributes to the phenomenon of discrimination and islamophobia on the island. during their period, the ottoman applied millet system to organize the empire's population, including in cyprus. this system was a form of indirect rule based on the religious difference with three basic millets: the greek, the jewish, and the armenian communities. this system was successfully applied and highly functioning, which enabled the ottoman to categorize its religious groups into riskiansyah ramadhan: securitization of islam… | 181 autonomous and self-regulating communities.2 accordingly, the island's two communities were institutionalized as a distinct community, both political and religious, and were able to choose their own judicial and administrative officials. the separation of the two regions, indeed, cannot be separated from the influence of the system that was once applied to the people of cyprus. considering that governance in cyprus is divided into two administrative regions, this article will focus on the internationally recognized administrative areas in the roc. the turkish cypriot, the well-known turkish republic of northern cyprus (trnc) or northern cyprus, is not recognized by any country in the world except turkey. in addition, the roc in the south is a region with the majority of its population being christians, while islam is a minority religion there. while the trnc is a country with approximately 94 percent of the population is muslim. this is the reason why the study will only focus on the phenomenon of islam in the roc. however, the discussion in this article will also review some of the aspects of the trnc region. this research is an analytical descriptive study in which the author describes islam's securitization in the form of hate speech and discrimination in the roc. data analysis is done through three techniques. first is data collection that correlates with the research topic, and then selecting and reducing those data. the selected data are then presented systematically in words. the final step is to conclude by interpreting the data collected, reduced, and presented in descriptions and explanations. muslims in t h e repu blic of c yprus as a min orit y many said that the presence of muslims in cyprus could be traced to the seventh century,3 but islam took root, grew, and institutionalized on the island in 1571 under the ottoman empire administration when they conquer the island. following the conquest of cyprus, the sultan ordered settlement of the island by migrants consisting of 1,689 families from twelve different regions of anatolia as well as 4000 soldiers who participated in the war and remained on cyprus.4 others also insisted that the substantial portion of the island's muslims were christian converts. those who converted to islam were from latin 2 karen barkey and george gavrilis, "the ottoman millet system: nonterritorial autonomy and its contemporary legacy," ethnopolitics, volume 15, number 1 (december 2015), p. 24-26 3 ali dayioglu and mete hatay, "cyprus" in jorgen s. nielsen (ed) yearbook of muslims in europe, volume 2, leiden: koninklijke brill (2010), p. 125 4 birol yesilada, "islam and the turkish cypriots," social compass, volume 56, number 1 (2009), p. 50 182 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 catholic, armenian, or orthodox christian, whose motivations are various. some of those who converted hoped to avoid taxes imposed by the ottoman rulers, while others were due to intermarriages or fear-inspired conversion.5 both opinions are probably correct, as several documents were found stating that some christian residents converted to islam in the early ottoman empire.6 other than muslims, jews also represent a small number of population. with a history mirroring their experiences elsewhere on the european continent, jews, therefore, represent the longest lasting minority in cyprus who sent there in 722 bc after the assyrian conquest of judea. at some times during the fourteenth century, appears that roma first arrived on the island. they represent a tiny minority and remain characterized by poverty and discrimination. they also live with lower living standards and educational achievements. turks were the third diasporic population to find themselves on the island and were the most significant minority there. however, since the provision of north and south in 1974, new minorities emerged on both sides of the island with ethnic cleansing attempts. apart from three dispersed minorities of jews, romanies, and turks, cyprus also counts three other tiny communities recognized by the 1960 constitution, including latin, maronites, and armenians.7 according to the worldmeters, the current population of the roc (as of june 2020) is 1,206,919, which is equivalent to 0.02 percent of the total world population.8 demographically, christian orthodox made up to 95 percent out of the total population. in comparison, other religious communities are minorities consist of armenian or maronite 0.9 percent, roman catholic 1.0 percent, the church of england 1.0 percent, muslim 0.6 percent, and with 1.3 percent not stating or choosing another denomination.9 these percentages put muslims as 5 areti demosthenous, "cyprus: national identity and images of self and others in history of textbooks," in elie podeh and samira alayan (ed) multiple alterities: views of others in textbooks of the middle east, jerusalem: palgrave macmillan (2018), p. 256 6 altay nevzat and mete hatay, "politics, society and the decline of islam in cyprus: from the ottoman era to the twenty-first century," middle eastern studies, volume 45, number 6 (november 2009), 912 7 panikos panayi, "introduction: ethnic minority creation in modern europe: cyprus in context," in andrekos varvana, nicholas coureas, and marina elia (ed) the minorities of cyprus: development patterns and the identity of the internal-exclusion, newcastle: cambridge scholars publishing (2009), p. 16-19 8 see worldometer, "population of cyprus." accessed on june 18, 2020. https://www.worldometers.info/world-population/cyprus-population/ 9 since 1974, the number of the christian population in the south part of roc increased from year to year. on the contrary, the muslim community on the island is riskiansyah ramadhan: securitization of islam… | 183 minority religious group, making them the tiniest and smallest in the south part of the roc. moreover, the muslim population in roc, north and south, occupies the last position (not including israel) of 22 countries in the middle east and north africa region, with approximately 18 percent of the population. t he realit y of re ligio us freed om a further question, then, does the government of the roc has a commitment to bringing about multiculturalism in the country and protect everyone’s rights? article 18 of the 1960 constitution of the roc with amendments through 2013 guarantees freedom of thought, conscience, and religion. moreover, the constitution also provides in principle that the administration of the roc will not discriminate against any religion or religious institution. furthermore, it also states that all religions are equal before the law, and every person is free to manifest his belief in worship, teaching, practice, either individually or collectively, in private or in public. also, everyone is free to change his religion or belief.10 the situation of freedom of religion in the roc is very complicated. while greek orthodox christians constitute the largest religious community in the south, their members in the north represent a small minority with only a few hundred people. the roc has tried its best to protect the freedom of the citizens on the island by considering the diversity of religious groups on the island. the paragraphs of article 18 in the constitution show the roc's commitment to religious freedom. moreover, article 110 of the constitution also provides the autocephalous greek orthodox church of cyprus along with the vakf,11 an islamic institution, exclusive rights of regulating and administering its internal shrinking over the year. for further information on complete data, see the worldmeter, "population of cyprus." accessed on june 18, 2020. https://worldpopulationreview.com/countries/cyprus-population/. see also the statistical service provided by the government of the republic of cyprus. see even further data from the government. accessed on june 18, 2020. https://www.mof.gov.cy/mof/cystat/statistics.nsf/populationcondition_22main_en/p opulationcondition_22main_en?openform&sub=1&sel=2 10 see constitute, cyprus' constitution of 1960 with amendments through 2013. accessed on june 12, 2020. https://www.constituteproject.org/constitution/cyprus_2013.pdf?lang=en 11 vakf is religious institutions in cyprus launched on september 15, 15700, by converting the cathedral of the city into a mosque and laying it as the first religious foundation there. see further netice yildiz, "the vakf institution in ottoman cyprus" in michalis n michael, matthias kappler, and eftihios gavriel (ed) ottoman cyprus: a collection of studies on history and culture, wiesbaden: otto harrassowitz gmbh & co. kg (2009), p. 117 184 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 affairs and properties.12 a privilege for muslims that other religious groups could not afford. the privilege of both institutions is due to the bi-communal nature of cyprus. this privilege then made in the constitution for the greek orthodox church of cyprus and the institution of waqf and the law of principal waqf. article 23 of the constitution also secures property belonging to mosques and other muslim religious institutions, exempt from taxes, and is eligible for government subsidies. however, after 1974, the waqf institution lost its control in the south and operated only in the north. despite this, the greek cypriot government established the turkish cypriot properties management to maintain all other turkish cypriot properties in the south.13 once more, this fact constitutionally shows the commitment of the roc to the freedom of religion. these institutions, alongside three other religious groups recognized by the constitution, maronite catholics, armenian orthodox, and roman catholics, are exempt from tax. all groups also receive significant subsidies and financial assistance from the state, which generally allocated for construction work, repairs, monasteries, mosques, cemeteries, etc. other religious groups in the country can also register as non-profit organizations and are granted taxexempt status but are unfortunately not eligible for the allocation of any financial support from the government securit izat i on of is la m the roc government's efforts to guarantee religious freedom are contained in the nation's constitution. however, the facts that occur do not represent the application and practice of the constitution. there have been many incidents of discrimination against religious diversity in the roc, particularly to muslims. this is a form and effort of securitization of islam, which is seen as a threat. securitization refers to exceptional moves, measures, and procedures taken beyond the established rule. the existence of muslims in the roc is believed to be a spectrum that should be securitized because it is presented as 12 see constitute, cyprus' constitution of 1960 with amendments through 2013. accessed on june 12, 2020. https://www.constituteproject.org/constitution/cyprus_2013.pdf?lang=en 13 ali dayioglu and mete hatay, ali dayioglu and mete hatay, "cyprus" in jorgen s. nielsen (ed) yearbook of muslims in europe, volume 5, leiden: koninklijke brill (2013), p. 176 riskiansyah ramadhan: securitization of islam… | 185 an existential threat, requiring emergency measures, and justifying outlawed procedures.14 the actors who "speak security" play an essential role in achieving a successful securitization. these actors are key in constructing and identifying these threats and then declare them as an existential threat that requires extraordinary measures and outlawed procedures.15 since the 1990s, the roc became the country that receives migrants from the third world and eastern europe. the influx of migration, which most muslims, is increasing over the year. to tackle this phenomenon, the roc has begun expelling foreign nationalism citing concerns over security threats and changing demographics due to a migration crisis. in order to adopt a broader conception of securitization, the author would not only focus on speech acts but also institutions and policymaking attitude towards the discriminatory phenomena against muslims. islam opho bic in cide n t s islamophobia is a form of hatred for everything related to islam. the emergence of islamophobia in cyprus is caused by feelings of superiority and concerns about the flow of migration that muslims dominate. they see themselves better than others, specifically migrants who are mostly muslims, whom they see as stupid who do not know greek cypriot culture and identity. moreover, they also depict those migrants as barbarians who do not have any culture. they also strongly affirmed a sense of greek cypriot national pride and perceived migrants as a threat to the reproduction of their national identity.16 a feeling of superiority and excessive fanaticism of the greek cypriot then manifested into violence and attack. a feeling of superiority and excessive fanaticism of the greek cypriot then manifested into violence and attack. in april 2012, several young greek cypriot set fire on a historical mosque in limassol that had been renovated at the turkish cypriot muslim community's request.17 we should also not forget the arson attack on a historic mosque located in the 14 barry buzan, ole waever and jaap de wilde, security: a new framework for analysis, london: lynne publisher (1997), p. 23-24 15 jocelyne cesari, "securitization of islam in europe," die welt des islams, volume 52, number ¾ (2012), 433 16 ian law, mediterranean racism: connections and complexities in the racialization of the mediterranean region, new york: palgrave macmillan (2014), p. 8586 17 marianna tsatsou, "fire in cypriot mosque fuels political issue." greek reporter. accessed on june 19, 2020. https://eu.greekreporter.com/2012/04/17/firein-cypriot-mosque-fuels-political-issue/ 186 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 denya area inside the territories of the greek cypriot administration on february 22, 2016.18 the most recent attack on the köprülü mosque in the cypriot city of limassol happened in early june this year. the mosque was petrol bombed and had graffiti written on its outer walls saying "immigrants, islam not welcomed."19 these kinds of attacks show that despite the government's effort to guarantee equal rights to every citizen, some people are not ready to accept multiculturalism as a social fact that must be lived. following the departures of the turkish cypriot from the south, there were 102 mosques as well as four tekkes and 148 cemeteries. a report prepared the turkish cypriot leadership in 2006, published that 16 of these mosques have been destroyed. of the cemeteries, 43 have also been destroyed. notwithstanding, the roc has spent its budget for reconstruction and reparation, and the amount had significantly increased in 2004.20 some mosques also have been declared by the roc as ancient monuments. these mosques have undertaken expenses for restoration and maintenance, in which four are funded by the state and used by muslims for religious purposes.21 however, the government's efforts in carrying out the constitutional mandate were not supported by the people of the roc. incidents of attack and arson of mosques, as well as vandalism, are some examples of these negative phenomena. islamophobia also threatens school students in the roc. in september 2019, the headmaster of a public secondary school sent away a muslim student for wearing a headscarf. unless she removes it, she will not return.22 this incident violated the constitution of the roc, which protects the freedom to worship, teach, and practice religion. in addition to being manifested in the form of action, islamophobic attitudes can also occur in the form of hate speech. the 18 anadolu agency, "arson attack staged on mosque in greek cyprus, leaders condemn assault," hurriyet daily news. accessed on june 19, 2020. https://www.hurriyetdailynews.com/arson-attack-staged-on-mosque-in-greekcyprus-leaders-condemn-assault-95551 19 paul antonopoulos, "mosque in limassol attacked," greek city times. accessed on june 19, 2020. https://greekcitytimes.com/2020/06/04/mosque-inlimassol-attacked/ 20 ali dayioglu and mete hatay, "cyprus" in jorgen s. nielsen (ed) yearbook of muslims in europe, volume 6, leiden: koninklijke brill (2014), p. 160 21 achilles emilianides et al., "allocation of religious space in cyprus," the cyprus review, volume 23, number 1 (spring 2011), p. 105 22 see further "religious freedom report refers to headscarf incident in high school," cyprus mail. accessed on june 15, 2020. https://cyprusmail.com/2020/06/10/religious-freedom-report-refers-to-headscarf-incident-in-highschool/ riskiansyah ramadhan: securitization of islam… | 187 council of europe, in 1997, adopted a recommendation on hate speech which defined as: "covering all forms of expression which spread, incite, promote or justify racial hatred, xenophobia, anti-semitism or other forms of hatred based on intolerance, including intolerance expressed by aggressive nationalism and ethnocentrism, discrimination and hostility against the minority, migrants and people of immigrant origin." not only a lexical-semantic level and visual aspect, but also hate speech could be manifested into body language and paraverbal communication.23 in the roc, church and its leaders played an essential role as they also represent the most conservative ideology and views towards some issues. these religious leaders often say hate speech toward muslims. at the end of 2017, the archbishop of cyprus once spread intolerance expression describing muslims as a threat to the nation. he urged people to fight against muslims that, according to him, intended to alter cypriot people's national and cultural identity.24 the archbishop also often expresses his agreement with elam's, far-right party, statement towards muslims. again, it is inseparable from the political dimension that perceived turks as an enemy. moreover, locals failed to differentiate national origins between arab and non-arab. furthermore, all muslims than in their eyes are turks and, therefore, their enemy. l ack of acces s t o edu cat ion in the field of education, the school enrolment criteria discriminatory application happened to the turkish cypriot parents. greek cypriot parents seem to have no trouble enrolling their children in schools that are not the closest to where they live and which have higher proportions of greek cypriot pupils.25 more surprisingly, there are no state-supported islamic schools in the south, while instruction in the greek orthodox religion is compulsory in primary and secondary schools. turkish cypriot pupils who attend schools in the south may receive religious education if there are reasonable numbers of them. we 23 see further gabriella b. klein, "applied linguistics to identify and contrast racist' hate speech': cases from the english and italian language," applied linguistics research journal, volume 2, number 3 (2018), p. 1-16. see also alexander brown, what is hate speech? the myth of hate", law and philosophy, volume 36 (2017), p. 419-468 24 see further kisa condemns the latest bout of hate speech by the archbishop of cyprus. accessed on june 15, 2020. https://kisa.org.cy/kisa-condemns-the-latestbout-of-hate-speech-by-the-archbishop-of-cyprus/ 25 see ecri report n cyprus (fourth monitoring cycle). adopted on march 23, 2011. accessed on june 26, 2020. https://rm.coe.int/09000016808b5638 188 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 will also find no turkish primary school opened for turkish cypriot despite the provisions of the constitution of the roc and repeated assurances by the roc administration to the united nations (un) secretary-general.26 relating to education, the government has not shown its seriousness in providing equal access to the communities in the country. on the one hand, this shows that the un lacks commitment to turkish cypriot's fate, particularly the muslim community on the island. on the other hand, this would be an islamophobic attitude carried out by the government or the roc, and it might also be an attempt to securitize islam in the southern part of the island. to a broader extent of discrimination, there is also segregation among students evidenced by a visible "grouping" of students based on their ethnicity, cypriot and non-cypriot. this phenomenon is because of the rise of ethnic nationalism, which had its roots in enosis, aspiration to unify with greek.27 this idea of enosis is produced/reproduced in schools, in which education and curricula play a crucial role in indoctrination. the greek cypriot educational authorities have continued to make hellenocenism prevail in the domain of education and curricula. furthermore, education has also remained a pivotal mechanism to educate the younger generation into the greek cypriot historical narrative, including the desire for reunification of the island with greece.28 in st it ut ion al disc rim in at ion meanwhile, the council of ministers seems directly continued to practice institutional discrimination in relation to the acquisition of roc nationality. the constitution of the roc introduces three modes of citizenship acquisition: acquisition by descent, acquisition via registration, and acquisition via naturalization. turkish children, however, face difficulty in obtaining citizenship status of the roc. according to the law of citizenship of the roc, article 198 (1) provided that: "a person born in cyprus on or after the 16th day of august 1960 shall be a citizen of the republic if at the time of this person's birth any one of his parents was a citizen of the republic or, in the case at the time of birth 26 ali dayioglu and mete hatay, "cyprus" in jorgen s. nielsen (ed) yearbook of muslims in europe, volume 6, leiden: koninklijke brill (2014), p. 165 27 robert holland, british and the revolt in cyprus 1954-1959, oxford: carlendon press (1998), p. 8 28 stavroula philippou, "what makes cyprus european? curricular responses of greek-cypriot civic education to 'europe'", journal of curriculum studies, volume 41, number 2 (march 2009), p. 206 riskiansyah ramadhan: securitization of islam… | 189 his parents were not alive, any one of them would, but for his or her death, have been entitled to become a citizen of the republic." according to the law above, any turkish cypriot children born after that day could be a citizen of the roc if one of their parents was a citizen of the republic. however, this provision is not applicable for a permanent resident abroad unless the child's birth is registered in the prescribed manner. furthermore, there are two exceptions to this general rule, one of which is directed against turkish national settling in the north. the exemptions provided that children born to parents, one of whom unlawfully entered or resided in the republic, do not automatically become the citizens of the republic even if their other parent holds or would have been entitled to cypriot citizenship.29 this is an attempt to prevent turkish cypriot, who are mostly muslims from acquiring citizenship of the republic. and again, it is obviously a way taken by the roc to securitize islam because of fear about demographic changes on the island. not only to turkish but also greek cypriot shows dislike to other people they see different from them, moreover if their religious affiliation is islam. it happened to a man, e.t., born in the roc from naturalized palestinian origin father. when this man married a lebanese citizen and had a son of his own, however, he was informed that the civil registry and migration department could not register the child as a greek cypriot because the religious affiliation of the father was muslim. therefore, the child should be registered as a turkish cypriot. moreover, the department also suggested to the man that his original ancestors' assignment into the greek cypriot community three generations back had been flown and should be re-assigned into the turkish cypriot community.30 this case mainly shows that the civil registry and migration department officials had discriminatively treated people because of their religious affiliation. this also indicates that the implementation of the law still being violated, event at the institutional level. p art ies -suppo rt ed i sl amophob ia the unfair policy is inseparable from the political problems in the country. the turkish cypriot's negative stigma has long been occurring after the 29 nikos trimikliniotis, "nationality and citizenship in cyprus since 1945: communal citizenship, gendered nationality and the adventures of a post-colonial subject in a divided country", in rainer baubock, benhard perching and wiebke sievers (ed) citizenship policies in the new europe: expanded and updated edition, amsterdam: amsterdam university press (2009), p. 397-399 30 olga demetriou, migration into the cyprus conflict and the cypriot citizenship regime, oslo: peace research institute oslo (2019), p. 23 190 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 greek and turkish nationalism politicized the island. during the conquest of the ottoman empire over the island, with some provisions, religious freedom was guaranteed, and the people could live peacefully. even during the administration of the british on the island, the two communities lived in relative harmony.31 however, the idea of unification with greece has long become the goal that the greek cypriot want to achieve. this idea of enosis is still indoctrinated to the young generation of the greek cypriot until today, as discussed earlier. political problems also trigger discrimination against the population of turkish cypriot. an event of the self-declaration of the independence of trnc on november 15, 1983, might be one of those triggers. the declaration was outlawed and incompatible with the 1960 treaties of establishment and guaranteed binding on cyprus, turkey, greece, and the united kingdom. the un security council, hence, passed resolution 541 that not only called the declaration of independence legally invalid, it also called on all states not to recognize any cypriot state other than the roc.32 this resolution was followed six months later in may 1984 by another resolution. prompted by the turkish cypriots' failure to rescind their declaration of independence and by the decision of turkey and trnc to exchange ambassadors, the security council then passed resolution 550. this not only reiterated calls for states not to recognize the trnc but also went further and called on them not to facilitate or assist the aforesaid secessionist entity.33 the negative attitude of the greek cypriot also can be seen through the rejection of the annan plan proposed by the un to both greek and turkish cypriot to reunify the two sides. the majority, 65 percent, of the turkish cypriot voted to accept the annan plan. meanwhile, a substantial majority of greek cypriot, 76 percent, reject the plan.34 there were many reasons behind this rejection, ranging from economic, social, and security factors. however, the biggest concern to the greek cypriot was the issue of citizenship definition.35 31 panikos panayi, introduction: ethnic minority creation in modern europe…, 18 32 see resolution 541 of november 18, 1983, united nations security council resolution. accessed on june 15, 2020. http://unscr.com/en/resolutions/541 33 see resolution 550 of november 18, 1984, united nations security council resolution. accessed on june 15, 2020. http://unscr.com/en/resolutions/550 34 graig webster, "division or unification in cyprus? the role of demographics, attitudes and party inclination on greek cypriot preferences for a solution to the cyprus problem", ethnopolitics, volume 4, number 3 (september 2009), p. 300 35 van coufoudakis, "cyprus-the referendum and its aftermath," cyprus review, volume 6, number 2 (2004), p. 73-75 riskiansyah ramadhan: securitization of islam… | 191 many leaders of political parties on the island also reject the plan as it would give many disadvantages to the entity of the roc. the emergence of political parties, particularly far-right, is always related to the situation and conditions in cyprus at the time. these parties have been linked with nationalistic, anti-turkish (muslim), anti-communist, and to a lesser extent, anti-british feelings. in southern cyprus, the far-right ethniko laiko metopo (elam), which is a sister party to greece's golden dawn, has significantly contributed to the spreading of islamophobia in the southern part of cyprus.36 elam was not the only far right-wing party in the roc. there appeared several radical right-wing parties on the island before 1974, including the national radicalise union of cyprus (erek) in 1931, greek extreme-right organization x in the 1940s, and national organisation of cypriot fighters (eoka) in 1955-1959. after 1974, there emerged incredibly right and the unionist line, such as the disy party, and many other movements. these parties have been linked with nationalistic, anti-turkish (muslim), anti-communist, and anti-british feelings.37 elam declares that immigrants and asylum-seekers caused the deprivation of greek cypriots of scarce resources and jobs while weakening the island's greek orthodox demographic, religious, and cultural identity. furthermore, elam also argues that demographic changes might happen because the majority of immigrants coming to the country are from muslim countries.38 the discourses of anti-muslim, anti-immigration, and rejection of multiculturalism often constitute common points of reference among those farright parties. one example is a decision to block the allowances provided for asylum-seekers by the majority of political parties in 2011. in equivalen t acce ss t o empl oymen t in employment sectors, however, reports still indicate that asylum seekers, migrant workers, non-white and muslim cypriots continue to face widespread discrimination in employment. an iraqi man who has been in the roc for seven years was terminated because he was determined to seek compensation for the damage he suffered after an accident at work. he also had 36 enes bayrakli and farid hafez, european islamophobia report 2017, istanbul: seta i foundation for political, economic and social research (2017), p. 15 37 yiannos katsourides, "determinants of extreme right reappearance in cyprus: the national popular front (elam), golden dawn's sister party," south european society and politics, volume 18, number 4 (june 2013), p. 570-576 38 yiannos katsourides, "determinants of extreme right reappearance in cyprus…, p. 576 192 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 no chance to get any assistance from the welfare office.39 the only way to secure his right is by obtaining citizenship, which is almost impossible to achieve. besides, article 28 (1) of the constitution of the roc provides everyone's equality before the law, both in administration and justice. furthermore, everyone is also entitled to equal protection and treatment. furthermore, article 28 (2) emphasizes that every person shall enjoy the rights provided in the constitution without any form of discrimination based on their community, race, religion, language, sex, social class, or any ground whatsoever. unfortunately, the law is not applied in everyday life in the roc. trimikliniotis's qualitative research (2003) found that discriminatory, xenophobic, and racist behaviors and attitudes are widespread at the grassroots level discourse of everyday life in the roc, particularly in the workplace. furthermore, discrimination continued to the top level to the state authorities, including immigration authorities, local state bureaucracies, and civil servants, as has also been discussed above.40 therefore, not only face pressure from the bottom level of the social community but also migrants have difficulty when dealing with authorities at the top level. this situation has made migrants' life on the island more difficult. c on clusion this research found that migrants' issue has actively contributed to the discrimination and islamophobic behaviors and attitudes toward muslims. even though the phenomenon of discrimination against migration, particularly muslims, has its root in the history of the roc, the discourse of demographic changes caused by migration influx would be the primary concern of the entity in the country. immigrants, particularly muslims, are always portrayed as a threat to the value of nationalism, culture, and identity of the country. especially when it comes to religious discourse. the existence of muslims on the island perceived as the cause of the decline of the greek cypriot population. the issue of the mass migration to the island affected the emergence of concern, which manifested into the appearance of far-right political parties. the ideology of 39 david officer and yiouli taki, the needs of refugees and the integration process in cyprus, the refugee and subsidiary protection community in cyprus (2013), p. 69 40 nicos trimikliniotis and mihaela souroulla, "new female migration and integration related policies in cyprus," in kontos, maria, and krystyna slany (ed) the new female migrants in european societies a state of the art, krakow: jagiellonian univesity press (2010), p. 179 riskiansyah ramadhan: securitization of islam… | 193 these parties has linkages to the idea of nationalistic, anti-immigrant, particularly muslims. nevertheless, this social issue might be tackled on the multicultural policy and integration into society into systems and institutions. the government had passed several laws providing the equality of rights and liberties of every people. unfortunately, the provisions of the constitution were not applied in the reality of the country's everyday life. furthermore, not only on the bottom level of society, but also discrimination toward migrants happens at the top level of state authorities. thus, such a phenomenon of discrimination would never disappear from life, unless the government of the roc and every entity of the people of cyprus have a sincere will and intention to live in peace and accept multiculturalism referen ces agency, a. 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(2009). the vakf institution in ottoman cyprus. in m. n. michael, m. kappler, & e. gavrie, ottoman cyprus: a collective of studies on history and culture. wiesbaden: otto harrassowitz gmbh & co. kg. ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 iain curup – indonesia | issn 2580-3174, (p); 2580-3190 (e) doi: 10.29240/ajis.v5i1.1379, page: 69-80 the concept of dzikir by abdul rauf singkel in the tanbih al-masyi book shodiqul amin, susi ambarwati universitas islam negeri (uin) sunan kalijaga yogyakarta, indonesia shodiqula16@gmail.com abstract. this research portrays the concept of dzikir. in this case, the basis of the researchers' understanding ishow dzikir performed by abdul rauf singkel, a scholar as the founder of tarekat syatariyyah (the order of islamic mysticism of syattariyah). the teaching of dzikir by abdul rauf singkel is closely related to the teaching of dzikir in sufism. it can be seen especially in what whe wrote in one of his works, the tanbih al-masyih book. the results of this study revealed that the concept of dzikir given by abdul rauf is an attempt to prevent our selves from negligence and forgetfulness. dzikir also strengthens the faithfulness and sense of divinity. abdul rauf singkel emphasizes doing dzikir to always remember allah swt. in his teaching, he taught dzikir by explaining five kinds of it, namely illa allah, allah allah, huwahuwa, hu allah hu allah, allah hu allah hu. furthermore, he also taught two ways of dzikir namely with sir and jahr. also, he taught dzikir after fardu prayer, and he encourages to do lots of dzikir to allah even after doing prayer. abdul rauf singkel also stated that the purpose of dzikir is to acknowledge god, and it can be useful for both physical and mental healers. keywords: dzikir’s concept, abdul rauf singkel, book of tanbih almasyih in t roduc t ion dzikir is one of the basic teachingsof islam. it is a way to remember allah, and it shows one's submission to him. moreover. dzikir is also a way to achieve a life balance. thus, it is not enough for people to only pay attention to the nature of their birth (body) but also need to fulfill their spiritual needs. regarding this, dzikir is one of the stages to meet spiritual needs. the term dzikir is very well known in the world of sufism. it even becomes one of the stages to achieve sufi degrees. thus, one cannot be a sufi if the anxiety still covers his soul. the anxious hearts and souls are not only monopolized by poor people but also by wealthy people with an empty soul. however, dzikir should not only be practiced by sufi people but all humans but also should be practiced by all muslims to appease the soul. 70 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 in the view of sufis, the real intention of dzikir is to forget everything that bears in mind. it means to forget all worldly affairs and only remember allah that is worshiped as if drowning in his dzikir. dzikir is the activity of sitting and waiting for the moment to be accepted by god after separating from humans. in other words, it illustrates as a lover that will always remember their beloved.1 these are some of the meanings and intentions of dzikir according to the views of the sufis. in the tarekat's book, there are explanations about the privilege of doing dzikir to allah that were taken from allah's words, hadith, the words of the companions, salaf scholars, as well as the personal experiences of sufisor tarekat.the majority of people who preservedzikir are those who are close to tarekatbecause they are always reminded and made aware of mulazamah fi al-dhikr, which refers to be constantly in dzikir, preserve it and remember allah.2 one of the well-known figures of sufism in indonesia is abdul rauf singkel. he is an excellent sufi from aceh who firstly brought and developed the tarekat syatariyyah in indonesia. in his view, as regards dzikir, abdul rauf singkel explained that dzikir is very important for someone who wants to achieve sufi as the effort to reach mortal (melting down and acknowledge that there is only god). nevertheless, the teaching of dzikir by abdul rauf in the tanbih al-masyi book has not been realized. for this reason, the researchers then interested to describe how abdul rauf explained the dzikir in tanbih al-masyi book. the bi ogra ph y of abd ul ra uf s in gk el abdul rauf singkel's full name is abdul al-rauf bin 'ali al-jawi alfansuri. he is an excellent sufi from aceh who brought and developed the tarekatsyatariyyah in indonesia for the first time.3 abdul rauf singkel was born in 1024 h / 1615 ad, and he passed away around 1150 h / 1693 ad. he was buried next to teungku anjong whose tomb was believed as the most sacred thing in aceh. it is located near kuala sungai aceh.4 hence, his grave is visited by various groups of people, both from aceh and other areas. besides, 1javad nurbakhs, tenteram bersama sufi: zikir, tafakur, muraqabah, muhasabah dan wirid, (jakarta: serambi, 2004), page. 46 2syamsun ni’am, wasiat tarekat hadratus syaikh hasyim asy’ari, (yogyakarta: ar-ruzz media, 2011), page.84 3akbarizan, tasawuf integratif pemikiran dan ajaran tasawuf di indonesia, (pekanbaru: suska press, 2008), page. 78 4azyumardi azra, jaringan ulama timur tengah dan kepulauan nusantara abad xvii & xviii, (jakarta: kencana, 2007), page. 259 shodiqul amin, susi ambarwati: the concept of dzikir by abdul rauf singkel | 71 due to his fame, abdul rauf singkel's name was enshrined as the name of aceh's university, namely syaih kuala university.5 the fame of abdul rauf singkelboth in the field of sufism and jurisprudence was making him a famous jurist in aceh. he is broadly known as a sufi who seeks a balance between the views of his predecessor scholars. he also taught dzikir and syatariyyah recitation. related to the spread of islam, abdul rauf singkel's student, burhanuddinulakanspread islam to west sumatra, and abulmuhyi from pamijahanspread it to java in which his teachings are still practiced in some rural areas.6 abdul rauf singkel is a scholar from aceh who pursues "reconcile" the teachings of the seven natural dignity known in aceh as wahdatul wujud or wujudiyah (pantheism) belief with sunnah belief. however, syeik abdul rauf singkel refused wujudiyyah which explained that there was a union between god and the servant. this kind of teaching was then brought by his student, abdul muhyipamijahan, to java.7 abdul rauf singkel is a well-known philosopher and scholar. he has written manyvaluable literary works thathave been the intellectual property of indonesian muslims. his works are in the form of suluk (taking the path to god) from the present and previous islamic scholars' works. the original scriptures in the form of manuscripts or original handwriting still exist in the libraries ofthe netherlands'. in these libraries, people will be able to find and study various thoughts that are stored in the collection of works of islamic thinkers and scholars in indonesia. those writings were written in jawi (arabic malay) and arabic.8 abdul rauf singkel has around 36 written works that consist of one book of interpretation, two books of hadith, ten books of jurisprudence, and 23 books of sufism.9 among them is the book of tanbih al-masyi almansubila tariq al-qusyasyi (the guidelines for people who follow the tarekat al-qusyasyi) in the field of sufism and many more. 5sri mulyati, tasawuf nusantara rangkaian mutiara sufi terkemuka, (jakarta: serambi), page. 100 6musyrifah susanto, sejarah peradaban islam indonesia, (jakarta: pt raja grafindo persada, 2007), page. 250 7m. solihin, melacak pemikiran tasawuf di nusantara, (jakarta: raja grafindo, 2005), page. 60 8salahuddin hamid, seratus tokoh islam yang paling berpengaruh di indonesia, (jakarta: pt intimedia cipta nusantara, 2003), page. 61. 9 sri mulyati, tasawuf nusantara rangkaian mutiara sufi terkemuka..., page. 103. 72 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 the c on c ept of dz i k i r b y ab du l ra uf s in gk el dzikir for a sufi is anextension of sufism that he adheres. for him, sufism trains thesense, while dzikir is one way to get closer to allah swt. dzikir'swords also containasense of worship. thus, dzikir is an activity to continuously remembrance. according to abdul rauf singkel, dzikir is an attempt to break away from neglect and forgetfulness. it makes our heart always remembers allah. dzikiraims to attain mortal (there is no form other than the form of allah) . one’s heart that does dzikir will feel close to allah.10 abdul rauf tanbih almasyi book said that dzikir is a virtue that is seen by angels. it implies that dzikir is a very holy thing and should be done every time.11 as regards this book that discusses the creation of man, it is said that the one who does dzikir is different from other humans due to his glory that always remembers allah swt. grounded in the foregoing condition as regards dzikir, abdul rauf strongly recommends doing dzikir continuously since there is a glory for those who always remember allah. dzikir is also very meaningful for him as a way of life because dzikir contains many religious meanings. therefore, dzikir will strengthen the faithfulness and sense of divinity. in tanbih al-masyi book, abdul rauf recommends enhancing the worship that is done with honesty and sincerity for the intention to uphold god's right. by doing so, someone will be included as wise people (people who are experts in ma'rifat).12 abdul rauf singkelfeels that dzikir is a very sacred thing because dzikir can be illustrated as a bridge between god and his creatures. it also holds the rule asthe control engine from loving world that refers to the controller of the heart from negligence in remembering god and the pleasure of the world will not neglect him. in addition, dzikir should be applied in a complete, perfect, and comprehensive life to provide a better quality of a servant's spirituality and it can be used in real life. with allah's blessing, dzikir can connects every life matter internally and externally. so, it can be concluded that, according to abdul rauf dzikiris an attempt to break away from the neglect and forgetfulness. besides, dzikir also strengthens the faithfulness and sense of divinity. 10m. solihin, melacak pemikiran tasawuf di nusantara…., page. 59-63 11abdul rauf, tanbih al-masyi, (tp. tt), page. 21 12syamsul bahri khatib, tarekat abd al-rauf singkel dalam tanbih al-masyi (padang: hayfa press, 2012), page. 20-21 shodiqul amin, susi ambarwati: the concept of dzikir by abdul rauf singkel | 73 the tea c h in gs of dz i k i r by ab du l ra uf s in gkel abdul rauf stated that the most effective way to feel and capture the oneness of allah is through worship, especially dzikir, that can be done both silently (sirr) and with sound (jahr). according to him, the only goal of dzikiris explicitly to achieve "voluntary" death, or so-called "ideational" death, which is the opposite of natural death.13reciting dzikir with the sentence la illahailla allah is often called tahlil,where it has become a constant practice for the muslims. this tahlil is used by sufism and tarekatfigures due to its extraordinary function and meaning. for sufism figures, tarekat figures and their adherents, dzikir has been done as special worship, accustomed, both together, idolatrous and individually.in the following is a little explanation of dzikir taught by abdul rauf in tanbih al-masyibook. 1. kaifiyat dzikir it was written in tanbih al-masyi book that kaifi came from ali ibn abi talib karama allah wajhahu. it was when he told the prophet muhammad pbuh about his longing, love and, sincerity to get to the essence of allah, the almighty, the wisest. the teachings of the prophet muhammad pbuh to ali ibn abi talib is to get used to dzikir in a quiet place. the prophet muhammad pbuh taught dzikir by saying la illahailla allah three times by closing his eyes. tanbih al-masyi book written by abdul rauf singkel explains some essential points about dzikir. he encourages the reader to always do dzikir with no limitation of time and amount. it is also mentioned that dzikir la ilaha illa allah is the closest path to allah. this dzikir is used by prophet muhammad pbuh and the previous prophets. let you read la illaha illa allah as much as possible before you are walled from it.14 recitation of tahlil, la illaha illa allah by abdul rauf continuously and drowning the hearts in it (istigraq al-qalb) so that they can feel the unlimited advantages. in his book, it can be seen clearly that abdul raufreccomends to recite dzikirla illahailla allahin order to remove barriers between the servant and allah and feels united with him. in kafiyat dzikir, abdul rauf explains five types of dzikir: 1) dzikir illa allah, illa allah, 2) dzikir allah, allah, 3) dzikir huwa, huwa 4) dzikir hu allah, hu allah and 5) dzikir allah hu, allah hu. 13azyumardi azra, jaringan ulamatimur tengah dan kepulauan nusantara…., page. 253 14samsul bahri, tarekat abd al-rauf singkel dalam tanbih al-masyi,…page. 22. 74 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 it is mentioned in tanbih al-masyi book that the dzikir hu allah is called dzikir ghayb in syahadat, dzikir allah hu is dzikir syahadat in ghayb, dzikir allah allah is dzikir syahadat in syahadat, dzikir huwa huwa is dzikir ghayb in ghayb.15although it is not described in detail about the nature of dzikir, tanbih al-masyi book discuss much about sufism from abdul rauf singkel and relate dzikir with the unity of allah. the following explanation is about kaifiyat dzikir sirr and jahr. it is explained in tanbih al-masyi that there are two ways to recite dzikir. they are loudly (jahar) and slow (sirr). even though it is not explained in detail, but the researchers will give more review regarding to them. a. jahar dzikir is reciting the sentence la ilaha illa allah and other dikiir by filtering out sounds just a little or simply (not too loud and not with sir). b. sirr dzikir is reciting la ilaha illa allah and other dzikir that are not pronounced by voice but are read silently as the tongue reads them repeatedly. then moves to inner dzikir namely tawajjuh (present heart with god) and muraqabat (feel always peeked and peeked at him). sirr dzikir is divided into three, namely dzikir hifzh al-anfas, dzikir alqalb and dzikir istila'. first, dzikir hifzh al-anfas is dzikir by regulating respiratory and imagining the first sentence that is la illaha when exhale, and the second sentence is illa allah when inhale. it is done continuously and repeatedly in which it will be better doing dzikir by the guidance of a teacher. second, dzikir al-qalb is dzikir of heart. actually, the notion and way of this dzikiris not described in detail. however, it can be understood from the previous statements that it is essential to place dzikir in the heart or soul. the soul will also do dzikiras the tongue and lips do. third, dzikir istila16 is mentioned in detail in tanbih al-masyi book and is also found in the book umdat. this dzikir works with holding your breath, tongue mounted to the palate, then recitela ilaha illah allah in mind.17 2. dzikir after fardu prayer abdul rauf singkel reccommends to recite dzikir after fardu prayes as follows: a. read astaghfirullah three times b. then read allahumma antassalam to the end c. then read the alfatihah followed by reading wa ilahukum ilahun wahid to the end 15abdul rauf, tanbih al-masyi,..page. 13-14. 16ibid 17syamsul bahri, tarekat abd al-rauf singkel dalam tanbih al-masyi,…page. 35 shodiqul amin, susi ambarwati: the concept of dzikir by abdul rauf singkel | 75 d. then read allahumma inni akdimu ilaika baina yadayya kullu nafsin wa lahzotin, walmahabbah watorfah yatrofu biha ahlussamawati waahlul ardi min kuli syaiin huwakain fi ilmik, or allahumma akdimu ilaik baina yadaiyya zalika kulluhu e. then continue by reading allahu lailahaillahu walhayyulqoyyum until the end of the verse then followed by syahidallah until the end f. then read innaddina indallahi islam wa an asyhadu bi masyahidallah bihi was taudaallahi hazihi syahadata wahiya li indallahi wadiah, qul lillahumma malikal mulki samapai bigoiri hisab then allahumma ya rohman addunya wal akhiroh rohimahumarohmani anta tarhamuni farhamni birohmatin min indika taghnini biha an rohmatin min siwak. g. then read subhanalllah for 33 times, alhamdulillah for 33 times, allahuakbar for 33 times then end it by reading lailahaillallahu wahdau lasyarikalah until it runs out and allahumma la mania lima aktoita till the end and walahaula wala kuwwata illa billahil aliyyilazim. h. then read innallaha wa malaikatahu until the end then continue to read shalawat to the prophet muhammad pbuh and say allahumma sholli ala sayyidina muhammad abduka wa rosuluka annabiyyilummi wa ala alihi wa sohbihi wasallim warodiyalllahu taala an saadatinaasha bisayyidina rasulullah ajmain wahasbunallah wanikmal wakil wala haula wala kuata illabillahilaliyyilazim astagfirullah yalatif yakafiya hafiz yasyafi yalatif yawafi yakarim anta llahu i. then read lailahailla allah for 10 times and you end it by readingmuhammad rasullah then followed by prayer and you wake up at night to do tahajjud prayer two rak'ah.18 anchored in the dzikirafter fardu prayer suggested by abdul rauf above, it can be concluded that it has been a must for us as the people of the prophet muhammad pbuh to send shalawatas much as possible always to remember him and to appreciate allah's blessing. allah is the one who creates anything. furthermore, it was said that shalawat will strengthen ones' sense of divinity.19 for this reason, abdul rauf reminded that in addition to always making remembrance of allah trough dzikir, it is also suggested to always pray(shalawat) to the prophet muhammad pbuh. at the end of the day,he will give syafaat (help) to his people who still remember and pray for him. regarding dzikir, it is highly recommended for us to achieve the level of dzikirkatsira (a lot of remembrances), dawam (always in remembrance), and gharq (sinking in remembrance). dhikrankatsiran or remembrance a lot means 18abdul rauf, tanbih al-masyi…. page. 31-33 19ibid., page. 18 76 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 that doing dzikir with a predetermined number, at down in subuh prayer orisha prayers, at least 1000 times after subuh and ishaprayer and 1000 times after the midnight prayer and are accompanied by istighfar (asking for forgiveness) 100 times at those three times.20if a servant does dhikrankatsiran, in a determined numbers, he will feel the pleasure ofdzikir. it is so precious if a servant can carry out the dhikrankatsiran. dawam al-dzikir (always in remembrance) is following the meaning written in ali imran verse 191: men who celebrate the praises of allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (with the thought): "our lord! not for naught hast thou created (all) this! glory to thee! give us salvation from the penalty of the fire (qs. ali imran: 191). the above verse refers to dzikir that is always done while standing, sitting and lying down or even more that includes the tongue, heart, soul and sirr. dzikir of the tongue is called dzikir jahr while dzikir of heart, soul andsirr are called dzikirsirr. being eternal in diikir is one purpose of abdul rauf sufism. besides, the above verse shows that remembering allah with the greatness of his creation reminds the servant to do not get bored to admit his power and ask for protection from god from the torments of hellfire. the last level, gharq means sinking in dzikir that becomes the peak of sufism. it is illustrated as a person drowned in the ocean, from the whole side so that no longer appears. someone who has achieved this level will be able to feel the presence of allah in his side. as regards gharq, abdul rauf stated that let be immersed in allah's fana'fi and feel happy with allah's remembrance, to be more comfortable than the feeling of other things. feelings of joy in dzikir will grow and enable to feel idhthirari die (actual death, until the end of time) not ikhtiyari die. it was said that the human will die according to his circumstances when he is alive. thus, whoever sinks and feels happy in allah's remembrance, then when the time comes (death) he will read, fall and feel the pleasure of allah's remembrance.21 if a person has felt the pleasure of dzikir and immersed in it until the end of his time, he will feel the truejoy or delicacy. he will be able to handle the sense of allah's existence and the happy feeling of being a lucky servant. 20ibid., page. 13 21samsul bahri, tarekat abd al-rauf singkel dalam tanbih al-masyi,… page. 25 shodiqul amin, susi ambarwati: the concept of dzikir by abdul rauf singkel | 77 the ben e fit s of abd ul ra uf s in gk el ’ dzi kir the specialty of abdul rauf singkel'sdzikir teachings is started by saying la illahailla allah. this sentence is significant, it refers to allah's unity, and it is said that those people who always remember allah and allah's unity will getsalvation both in the world and in hereafter. the sentence la illahailla allah contents a complex meaning, namely: 1) sentences of tawheed2) sentences ofsincere 3) sentences of taqwa4) sentences thayyibat5) da'wah al-haqq6) al-urwat al-wustqa and 7) tsaman al-jannat.22 anchored in some hadiths and opinions of scholars, abdul rauf mentioned the benefits that will be gotten by people who always do istighfar(asking for forgiveness) as follows: 1. given a graceful since istighfar can affect a person's mindset to his heart 2. get away out of the difficulties they experienced 3. provided unlimited sustenance 4. remove rust from the heart abdul rauf'sdzikir indicates that people who are always citing dzikir or many dzikir and fall on it will get the rewards.23it can be seen there are 13 rewards from dzikir where 6 rewards were quoted from al-gazali and six more rewards were quoted from al-qur'an, the hadith of the holy prophet muhammad pbuh and quoted from friends(sahabat). abdul rauf quoted the statement of imama al-ghazali from the book. abdul rauf cites the statement of imam al-gazali from his book tsamarat al-a'mal as follows. the prophet muhammad pbuh say, the key to heaven is la illahailla allah, whoever utters the sentence la illahailla allah and dzikir with it, then allah will make: 1. the tongue is always wet by citing dzikir 2. allah will open the light in his heart. 3. the sentence's secrets will be opened. it implies that if someone says la illahailla allah from the sincere heart, he will feel no barrier between himself and allah. 4. to drown with his light, meaning that here we will feel the attachment to allah and feel close to his light. 5. love his heart by mentioning him, means that if we love allah, then show it by saying his name always in the heart 22ibid., page. 22 23ibid., page. 24 78 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 6. like its reward, means that someone always enjoys the results of dzikir where he will not feel the emptiness in his heart. 7. see the miracle of malakut(this universe) by the soul. there is no comparison in both its limits and its nature. 8. born good morals 9. glory or sacred means that if someone always remembers allah, allah will glorify him both in this world and the hereafter. 10. zuhud means deflate the soul from the charm of the world that is misleading and filled his heart with allah 11. blessings on food and drinks 12. firm stance on tawhid 13. fall in it. it means that one can absorb and focus on the oneness of allah until he falls to the bottom of his heart.24 based on those 13 kinds of dzikir, the highest level for a sufi is the persistence of belief in the unity of allah and go deeper into it. such a view is the afterlife of an inner journey to allah as the sign that one has arrived at the substance unity that means the end of the unity's dignity. there is no such reverse, as mentioned in al-manazil earlier. appertaining to the information above, it is clear that the purpose of dzikir is in the form of sufism thinking such as substance unity (wahdat alsyuhud). wahdat al-syuhud quoted from the book of al-jawahir, depicts that you do not see in this form except for one substance with all the reality that is also called tajalli dzat. in other words, the teachings of abdul rauf's dzikir can bring many benefits as explained above. viewed from the process or way of dzikir, it can be therapy for the soul. whereas, as one of its benefits, dzikir will give light in the soul. accordingly, when someone feels a healthy soul, it will lead to happiness and peacefulness. not only useful as the therapy for the soul, dzikir is also used as physical therapy. if someone utters la illahailla allah by regulating the respiration then lifting or placing the tongue on the ceiling, it will affect the health of the respiratory. moreover, it will cure respiratory diseases such as asthma. this treatment can be practiced and proven carefully. zikir la illahailla allah also contains the value of four tawhid as cited by liaw yock fang namely tawhiduluhiyah, tawhid attribute and substance, and tawhidaf'al. all of this dignity is collected in the sentence la illahailla allah. therefore we should 24abdul rauf, tanbih al-masyi,…page. 11-12 shodiqul amin, susi ambarwati: the concept of dzikir by abdul rauf singkel | 79 impress ourselves with the sentence la illaha illa allah because there are many advantages to it.25 dzikir can also be used to connect the outward and inward of daily life. in case it does not give a value to the worship, it may bring a significant impact on the attitudes, behaviors, and life culture unless it is connected with the spiritual values contained in dzikir. furthermore, if dzikir is carried out between worship and world life, life will always be in the right path and not miss the good way. in other words, dzikir protects our life from unpleasant thingsalways gives a peacefulness. both of them are crucial to have since it is undeniable that life in this world is like a bridge to the afterlife. accordingly, there are so many benefits found in the dzikir. abdul rauf singkel shows the purpose and benefits of dzikir that increase selfpious and improve body health. in addition, it keeps the soul to be more patience and sincerity. con c lusi on grounded to the research’ findings regarding the concept of abdul rauf singkel'sdzikir written in tanbih al-masyi book, it is concluded that, dzikir is an attempt to break away from the negligent and forgetful. it also sharpenthe sense of divinity and oneness of allah. furthermore, abdul rauf teaches the dzikir completely by the explanation of dzikir’s method. in respect to kaifiyat (way of dzikir), abdul rauf explained five kinds of dzikir namely: dzikirilla allah, illa allah, dzikir allah, allah, dzikir huwa, huwa, dzikirhu allah, hu allah and dzikir allah hu, allah hu. then dzikir jahr and sirr: dzikir jahr means to say the sentence la illahailla allah and other dzikir by filtering the sound of just circumcision or simply (not too loud and not too sir). dzikir sirr means to say the sentence la ilahailla allah and other dzikir that is not pronounced by voice but only be read in the heart. abdul rauf also describes the dzikir to recite after the fardu prayer. furthermore, he suggests to always remember allah's power and his blessingas the beloved people of the prophet muhammad pbuh. abdul rauf's dzikir intends to manifest god or attain mortal (there is no being but the form of allah). besides, the process and way of dzikir can be therapy for the soul. it provides a feeling of happiness and peaceful. 25duski samad, sufi nusantara dan pemikirannya, (jakarta: the minangkabau foundation, 2000), page. 57 80 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 furthermore, dzikir can be also used as physical therapy. for einstance, if someone utters the sentence la ilaha illa allah, by regulating the respiration then lifting or placing the tongue on the ceiling, it will affect the health of the respiratory. it will cure respiratory diseases such as asthma. refe ren c es akbarizan, tasawuf integratif pemikiran dan ajaran tasawuf di indonesia. pekanbaru: suska press. 2008. azra, azyumardi. jaringan ulama timur tengah dan kepulauan nusantara abad xvii & xviii akar pembaharuan islam indonesia. jakarta: kecana. 2007. faizin, f. (2020). kisah al-qur’an dalam tinjauan sains (studi atas serial tafsir ilmi kementerian agama ri). al quds : jurnal studi alquran dan hadis, 4(1), 77-96. doi:http://dx.doi.org/10.29240/alquds.v4i1.1106 hamid, salahuddin. seratus tokoh islam yaang paling berpengaruh di indonesia. jakarta: pt intimedia cipta nusantara. 2003. hardivizon, tafsir ayat-ayat dakwah, curup: lp2 stain curup. 2014 khatib, syamsul bahri. tarekat abd al-rauf singkel dalam tanbih al-masyi. padang: hayfa press. 2012. mulyati, sri. tasawuf nusantara rangkaian mutiara sufi terkemuka. jakarta: serambi. m. solihin, melacak pemikiran tasawuf di nusantara. jakarta: raja grafindo. 2005. ni’am, syamsun. wasiat tarekat hadratus syaikh hasyim asy’ari. yogyakarta: ar-ruzz media. 2011. nurbakhs, javad. tenteram bersama sufi: zikir, tafakur, muraqabah, muhasabah dan wirid. jakarta: serambi. 2004. rauf, abdul. tanbih al-masyi. tp. tt. samad, duski. sufi nusantara dan pemikirannya. jakarta: the minangkabau foundation. 2000. susanto, musyrifah. sejarah peradaban islam indonesia. jakarta: pt raja grafindo persada, 2007. http://dx.doi.org/10.29240/alquds.v4i1.1106 103 al-ghazali's thoughts on education and its relevance to islamic education in the millennial era guntur gunawan, ayunia lestari institut agama islam negeri (iain) curup, indoneisa gunturgunawan@iaincurup.ac.id, ayunialestari@iaincurup.ac.id abstract. this article aims to describe and critically analyze the thoughts of islamic education according to al-ghazali, especially regarding the objectives, sources, methods, and curriculum and their relevance to the world of islamic education in the millennial era. this research uses library research method, with character thinking approach. this study found that; first, al-ghazali's thoughts on islamic education are (a) the qur'an and hadith are the main foundations of education; (b) getting closer to allah is the main intention of educators, then acting as an example for their students, and being competent in teaching; (c) the students must stay away from immorality, respect teachers and study diligently by exploring the lessons given by the teacher; (d) the curriculum as an educational tool must be adapted to the development of students; (e) students must be kept away from bad associations, because a bad environment will affect the development of the students, especially in the family, school or community environment. second, al-ghazali's thought has relevance to islamic education in this millennial era, when viewed from the compatibility between al-ghazali's educational theory and things that have been applied in the world of education.. keywords: al-ghazali, islamic education, millennial era introdu ct io n education is a conscious effort made by a certain individual/group through teaching or training activities, which take place throughout life in various learning environments in order to prepare humans to play their roles appropriately.1 the elements that must exist in education are: educators, students, educational goals, educative and interactive, educational materials, educational methods and educational environment. thus, in essence, education is an effort to humanize humans and shape human culture, so that they can create, 1umar tirtarahardja and la sulo, pengantar pendidikan (jakarta: pt rineka cipta, 2005), 1. institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 6, number 1, 2021 | page: 103-116 doi: http://doi.org/10.29240/ajis.v6i1.2091 academic journal of islamic studies 104 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 work, be virtuous for life and the environment. 2 therefore, from those various definitions of education, it can be concluded that education in general can be interpreted as a planned and conscious effort to gain knowledge by following various existing educational systems. according to al-ghazali, education is aimed at moral and religious goals, with a focus on virtue and taqorrub to allah and getting closer to allah. the islamic education expected by imam al-ghazali is to instill noble character in students. the requirement for educators according to al-ghazali is to have a pedigree of guidance or teaching up to the chiefs of the prophet muhammad saw, thus educators must have several personalities that are very much needed in terms of education, such as having responsibilities in the book "ihya' ulumuddin", having sincere intentions and stay away from immorality, possesing an ability to distance themselves from self-indulgence worldly pleasures, having a humble nature, not giving up in seeking knowledge, staying away from negative actions, prioritizing the knowledge of the hereafter, being able to perfect knowledge in totality, having good morals, having goals or motivation to learn and knowing the glory of science. 3 islam views that children are a mandate given by allah to their parents. they come without being asked, and have a world of their own. they are the future generation. so great is islam to place children as candidates for the caliphate of the earth's prosperity. the future of the earth is on their shoulders, so it is no wonder that children's education is an absolute in an effort to guide and direct as well as equip them. al-ghazali views that children are a mandate for their parents. they are clean like a pearl; the lines and patterns in them will color them. if it is good, the form of the painting will be good and if it is bad, the character and temperament will be bad. with all the educational concepts that are expected by imam alghazali for educational goals that are in accordance with the current era, it will be closely related to the basis of the islamic religion because, in essence, education must be based on the qur'an which is a guide from allah swt, which was revealed to his prophet to be conveyed to all muslims, so that all muslims have a personality according to the teachings of islam through his prophet. this is in line with what d. marimba said that islamic education is a spiritual and physical guidance 2nanang purwinto, pengantar pendidikan (yogyakarta: graha ilmu, 2014), 17. 3nu’tih kamalia, “konsep ilmu pendidikan menurut imam al-ghazali,” atta’dib 10, no. 1 (january 26, 2016), doi:10.21111/at-tadib.v10i1.335. guntur gunawan, ayunia lestari: al-ghazali's thoughts on education law | 105 based on islamic law in order to form a personality according to islamic law. 4 in this modern era or what is called the millennial era, there are many scientific developments which are very advanced along with the times.. there is no doubt that nowadays there are more and more things that can make people intelligent with the development of general science, technological knowledge, and scientific work, but the number of intelligent human resources with all the developments of science without being balanced by akhlaq al-karimah will also increase crimes. 5 the word millennial comes from english, namely millennium or millennia which means the period of a thousand years. millennia is a term for a period that occurs after the global era or the modern era. this era is interpreted by some experts as the era of back to moral and spiritual or back to religion; that is the time to return to spiritual, moral and religious based teachings. indonesia is a country that adheres to a system of religious understanding. religious education has received great attention. religious education is provided in schools ranging from elementary schools to universities. at home, in the community and at school, it is strongly recommended that religious education is carried out in an integrated and mutually supportive manner so that religion truly colors every aspect of life. religious education, in this case islam, especially for children, has shown significant progress with the growth and development of islamic kindergartens and tpa/tpq (paud) in various parts of the country. awareness to maintain and instill religious values in children seems to be very large so that the number of illiteracy of qur'an from year to year can be eroded and reduced. 6 however, the above phenomenon can be used as a benchmark to see whether education in children in this millennial era is developing or not, as we know that the purpose of education according to article 3 of law no. 20 of 2003 in the national education system states: “that national education functions to develop capabilities and shape the character and civilization of a dignified nation 4 h. m. asyari, konsep pendidikan islam implementasinya dalam tradisi klasik dan propogasi modern (jakarta: rabbani press, 2011), iv. 5 kamalia, “konsep ilmu pendidikan menurut imam al-ghazali.” 6m. miftahul ulum, “konsep pendidikan anak menurut al-ghazali dan relevansinya dengan arah dan tujuan pendikan nasional di indonesia,” at-ta’dib 4, no. 2 (september 1, 2009), doi:10.21111/at-tadib.v4i2.592. 106 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 in the context of educating the nation's life, aiming at developing the potential of students to become human beings who believe and are devoted to god almighty, have noble character, are creative, knowledgeable, healthy, capable, independent. , and become a democratic and responsible citizen” 7 observing the contents of the law above, it is stated in the law that the purpose of national education in indonesia is to make indonesian people become complete human beings as the key words are faith and piety. it seems that the condition of children's education in indonesia today is still very far from what is expected. especially with the various problems in the world of children's education today, which of course cannot be separated from the situation and condition of the indonesian nation which is still slumped in a political, economic, social and cultural crisis. 8 based on the above background, it is necessary to improve education by examining al-ghazali's thoughts on education and its relevance to islamic education for children in the millennial era by looking at the notion of education, educational goals, sources of islamic education, methods of islamic education for children, educational curriculum according to al-ghazali's concept of thought, and education in the current millennial era. research on al-ghazali's thoughts on islamic education has been carried out by several experts. most researchers explored the educational thoughts of al-ghazali's perspective, including imroh atul musfiroh 9 , mukronim 10 , alwizar 11 , syahraini tambak 12 , dan alwan 7flavianus darman, undang-undang republik indonesia nomor 20 tahun 2003 tentang sistem pendidikan nasional (jakarta: transmedia pustaka, 2007), 45. 8 ulum, “konsep pendidikan anak menurut al-ghazali dan relevansinya dengan arah dan tujuan pendikan nasional di indonesia.” 9imroh atul musfioh, “pemikiran pendidikan islam perspektif al-ghazali,” syamil: jurnal pendidikan agama islam (journal of islamic education) 2, no. 1 (june 1, 2014): 14, doi:10.21093/sy.v2i1.493. 10 mukromin, “pemikiran imam al-ghazali dalam pendidikan islam,” paramurobi: jurnal pendidikan agama islam 2, no. 1 (october 5, 2019): 33–42, doi:10.32699/paramurobi.v2i1.814. 11 alwizar, “pemikiran pendidikan al-ghazali,” potensia: jurnal kependidikan islam 1, no. 1 (june 2, 2015): 129–49, doi:10.24014/potensia.v1i1.1245. 12 syahraini tambak, “pemikiran pendidikan al-ghazali,” al-hikmah: jurnal agama dan ilmu pengetahuan 8, no. 1 (2011): 73–87. guntur gunawan, ayunia lestari: al-ghazali's thoughts on education law | 107 suban 13 . these studies describe al-ghazali's thoughts alone without looking deeper into their relevance to educational practice. the research conducted by enok rohayati 14 dan la adu 15 is slightly different. they discussed moral education in al-ghazali's perspective. in this study, it was stated that the main goal of islamic education according to al-ghazali is the moral development of students. meanwhile, jajang aisyul muzakki 16 researched about al-ghazali's thoughts on rewards and punishments in islamic education, and found that according to al-ghazali, the form of reward includes three things, namely: appreciation, compliments and prizes; while regarding punishment, al-ghazali did not agree with giving direct punishment to students, but with a gradual and careful process; rewards and punishments in education can be used as extrinsic motivational tools for children's learning. miya rahmawati 17 proposed research on the application of alghazali's thoughts on education in early childhood. according to her, alghazali recommends the use of varied methods that must be adapted to the stage of development of the child's mind, such as memorization, understanding, habituation, and practice. a rather specific study on the relevance of al-ghazali's educational thoughts to the education system is proposed by adi fadli 18 , especially in the education system in indonesia. according to him, the concept of education initiated by imam al-ghazali is very relevant to the education system in indonesia in terms of educational objectives, the 13 alwan suban, “konsep pendidikan islam perspektif al-ghazali,” idaarah: jurnal manajemen pendidikan 4, no. 1 (june 21, 2020): 87–99, doi:10.24252/idaarah.v4i1.13760. 14enok rohayati, “pemikiran al-ghazali tentang pendidikan akhlak,” ta’dib: jurnal pendidikan islam 16, no. 01 (2011): 93–112, doi:10.19109/td.v16i01.56. 15 la adu, “pandangan imam al-ghazali tentang pendidikan akhlak di lingkungan keluarga,” horizon pendidikan 10, no. 2 (january 9, 2019), https://www.jurnal.iainambon.ac.id/index.php/hp/article/view/707. 16 jajang aisyul muzakki, “pemikiran al-ghazali tentang ganjaran dan hukuman dalam pendidikan islam,” awlady : jurnal pendidikan anak 3, no. 1 (february 28, 2017), doi:10.24235/awlady.v3i1.1253. 17 miya rahmawati, “mendidik anak usia dini dengan berlandaskan pemikiran tokoh islam al-ghazali,” al fitrah: journal of early childhood islamic education 2, no. 2 (january 1, 2019): 274–86, doi:10.29300/alfitrah.v2i2.2271. 18 adi fadli, “konsep pendidikan imam al-ghazali dan relevansinya dalam sistem pendidikan di indonesia,” el-hikam 10, no. 2 (2017): 276–99. 108 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 concept of educators and students, learning methods, and the curriculum currently applied, especially character education. these studies leave room for research on the relevance of alghazali's educational thoughts on islamic education for millennial children. it is at this point that this research takes its novelty. it is hoped that from this research, the relevance of al-ghazali's educational thoughts on islamic education for children in this millennial era will be found. the type of research used in this research is literature or library research. therefore, in this research, the author used descriptive research with more emphasis on the strength of the analysis of data sources and existing data, by relying on existing concepts to be interpreted. 19 the data sources and types of data used are primary data sources, in which the data were collected, processed and presented as the first source. 20 the data sources are the book of al-ghazali's thoughts on education by abidin ibn rusn and the book of islamic education by bukhari umar. secondary data are data collected, processed and presented by other parties, usually in the form of publications or journals. 21 the data collection technique used was the documentation method. according to suharsimi arikunto, the definition of the documentation method is looking for data about variables or things in the form of transcripts of books, magazines, newspapers, notes, inscriptions, quick methods, and legends. 22 this technique is used by the author in order to collect data contained in al-ghazali's thoughts on education. the technique of data analysis is content analysis used in order to draw authentic conclusions from a book of al-ghazali's thoughts 23 . the procedures are by selecting the text you want to investigate, specifying the items, conducting research, and drawing conclusions. 24 19 soejono and abdurahman, metode penelitian suatu pemikiran dan penerapannya (jakarta: rineka cipta, 1999), 25. 20 neong muhadjir, metodologi penelitian kualitatif (yogyakarta: rake sarasin, 1992), 76–80. 21 moh. nazir, metode penelitian (jakarta: ghalia indonesia, 2003), 57. 22 suharsimi arikunto, prosedur penelitian suatu pendekatan praktek (jakarta: rineka cipta, 2002), 234. 23 muhammad zainudin, karomah syaikh abdul qodir al-jailani (yogyakarta: pustaka pesantren, 2004), 120. 24 sutrisno hadi, metode research i (yogyakarta: andi offset, 1997), 42.sutrisno hadi, metode research i, (yogyakarta: andi offset, 1997), h. 42 guntur gunawan, ayunia lestari: al-ghazali's thoughts on education law | 109 t he relevan ce of al ghaza li's t hought s o n islami c educ at ion f or c hildren in t he mil le n n ial er a 1. the purpose of islamic education the purpose of islamic education is inseparable from the purpose of human creation in this universe by allah swt. the purpose of islamic education is closely related to the purpose of human life in islam, to create personal servants of allah who always fear him, and can achieve a happy life in this world and the hereafter. in the context of personal sociology, piety becomes rahmatan lil 'alamin, both on a small and large scale. the purpose of human life in this term can also be referred to as the ultimate goal of islamic education. 25 education in the millennial era can be seen from the purpose of islamic education in the millennial era which puts more emphasis on the goal of making humans as human beings who obey allah's commands and stay away from all prohibitions because then humans will be safe in the world and the hereafter. so, the core of the goal of islamic education in the millennial era is to make people who are obedient to god's commands. meanwhile, according to al-ghazali, the purpose of education is to approach god by carrying out mandatory worship and sunnah worship, and the aim is also to realize the ability of humans to carry out worldly tasks well and to improve their quality through the knowledge they practice. the long-term educational goal is a self-approach to god. education in the process must lead humans towards the introduction and then self-approach to the god who created nature. humans draw closer to allah by performing obligatory worship and sunnah worship. therefore, the goal of islamic education is beneficial in this world and the hereafter. on the other hand, the purpose of short-term islamic education is to aim only at the world, such as being good in everything, as in work, profession, and others. in conclusion, the purpose of islamic education for children in the millennial era with the above objectives is still related. both emphasize the purpose of getting closer to allah and staying away from his prohibitions, so that the goals of islamic education for children in the millennial era are relevant to the goals of islamic education according to al-ghazali. 25 yusep solihudien, strategi melesatkan trio raksasa kecerdasan anak (jawa timur: qiara media, 2020), 18. 110 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 2. islamic education resources according to hasan langgulung, sources of islamic education in the millennial era are the al-qur'an and as-sunnah. 26 meanwhile, according to sa'id ismail ali, the sources of islamic education consist of 6 kinds: al-qur'an, as-sunnah, words of friends (shahabih madhhab), community/social benefit (mashalil almursalah), tradition or people's customs ('uruf), and the experts’ thoughts in islam (ijtihad). from the opinions of the experts above, the writer can conclude that the sources of islamic education are not only centered on one reference but also from other sources of islamic education which are still in the context of islamic education. so the sources of islamic education for children in the millennial era are the qur'an and as-sunnah. meanwhile, sources in islamic education according to al-ghazali also come from the qur'an and as-sunnah. here we can see that there is a relevance or link between islamic education for children in the millennial era and education according to al-ghazali's thoughts. 3. islamic education method the islamic education method used in the millennial era are: first, the hiwar qurani and nabawi method. this method is suitable because the millennial generation tends to have a high curiosity due to easily accessible technological factors resulting in this generation being able to have a dialogue in one direction to achieve learning goals. second, the method of parable education which equates something with something. the pedagogical goal in this method will bring the millennial generation to stimulate impressions and messages related to implied meanings and educate the mind to think logically and soundly, and this is in accordance with the nature of the millennial generation who usually think rationally. third, education with the example. the millennial generation needs a rule model for them so that education with this example will be able to bring a good and effective impression to them. fourth, education with training and practice. this method is very important because the nature of millennial does not only want to watch but also want to try so that this method will be very effective for them. fifth, ibrah and mauizoh methoe. this method is a very risky method actually, because it seems to scare and only gives advice, but the point taken from this method is how millennials tend to be empty 26abuddin nata, sejarah pendidikan islam (jakarta: pt. raja grafindo persada, 2004), 64–67. guntur gunawan, ayunia lestari: al-ghazali's thoughts on education law | 111 hearted and psychologically they are easily touched, therefore this method must be delivered properly and perfectly. 27 from various methods of islamic education above, the writer can conclude that in using various methods of islamic education, educators must pay attention to the functions of the method. from these functions, educators are able to provide direction and instructions in implementing these methods, so that educators are able to apply effective and efficient methods that are in accordance with their needs: being a good human with good morals who can also be useful for other humans, both in this worldly life and the hereafter. judging from the method of islamic education according to alghazali, the teaching method is more devoted to teaching religious education for children. for this, he has exemplified a method of exemplary mentality for children, fostering character, and inculcating virtues in students. teaching methods according to al-ghazali can be divided into two parts, namely religious education and moral education. the method of religious education according to al-ghazali in principle begins with memorization and understanding, then continues with belief and justification, after that the enforcement of the arguments and statements that strengthen the faith. from the explanation above, there are different ways of delivering islamic education methods, in which the islamic education method in the millennial era is delivered in a varied way and follows the times. meanwhile, the educational method according to al-ghazali is to follow al-ghazali's principles, namely the delivery by memorization, understanding, and others. although they differ in the way they are delivered, the objectives to be achieved between the two methods are the same. so the author can conclude that the educational method in the millennial era with the educational method according to al-ghazali is relevant. 4. education curriculum in terms of the educational curriculum, the educational curriculum in the millennial era is more divinity-oriented, humanoriented, and nature-oriented. thus, the contents of the curriculum will discuss the nature of god, humans, and the universe. the curriculum in the millennial era or today's learning system requires children to be able 27 zaini miftah, “warisan metode pendidikan islam untuk generasi millennial,” al ulya : jurnal pendidikan islam 4, no. 1 (april 15, 2019): 72–94, doi:10.36840/ulya.v4i1.212. 112 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 to do everything, and the religious learning is still in small portion when viewed in general schools. in addition, the curriculum in the millennial era is officially regulated by the state or the ministry of education and culture with a mutually agreed agreement. 28 meanwhile, according to al-ghazali regarding the educational curriculum, the educational curriculum must be delivered in stages in accordance with the child's development and should not view children as adults in small forms. thus, it brings up the formula of teaching methods that must be appropriate with the material conveyed to students. so actually islam is the one that discusses the different stages of children development and growth, and their rights and needs at each stage because humans are one person who cannot and or should not be equated with other persons. the level of understanding, grasping power, memory of science, ability to carry out life tasks, differ from one person to another. therefore, in relation to the curriculum, al-ghazali based his thought that the educational curriculum must be prepared and then delivered to students in accordance with their psychological growth and development. therefore, judging from the curriculum, there is no relevance or connection between the two. from the various explanations above, it can be concluded that there is no maximum relevance between the islamic education curriculum for children in the millennial era and the educational curriculum according to al-ghazali because islamic education for children in the millennial era follows education based on the curriculum that has been issued by the government. the purpose of the curriculum is to develop the potential of students to become human beings who believe and fear god almighty, to have noble character, healthy, knowledgeable, capable, creative, independent, and to become democratic and responsible citizens. while the educational curriculum according to al-ghazali is to follow the principles of the curriculum that he has created, where education is more concerned with the level of intelligence of children and their age according to the child's mental readiness. the results of this study show that the purpose of education in the millennial era is to get closer to god. it’s similar with al-ghazali’s thoughts that the purpose of education is to perfect morals by doing god's commands and staying away from his prohibitions. sources of education in the millennial era, namely the koran and hadith, are 28 bukhari umar, ilmu pendidikan islam (jakarta: amzah, 2011), 177–79. guntur gunawan, ayunia lestari: al-ghazali's thoughts on education law | 113 relevant to educational sources according to al-ghazali. between the methods of islamic education in the millennial era and the methods of islamic education according to al-ghazali, there are differences in the methods of delivering islamic education. the method of islamic education in the millennial era is delivered in a varied way and follows the times while the educational method according to al-ghazali is to follow al-ghazali's principles, namely the delivery by memorization, understanding, and others. although they differ in the way they are delivered, the objectives to be achieved between the two methods are the same. so the author can conclude that the educational method in the millennial era with the educational method according to al-ghazali is relevant. in term of curriculum, there is no maximum relevance between the educational curriculum in the millennial era and the educational curriculum according to al-ghazali because islamic education for children in this millennial era follows education based on the curriculum that has been issued by the government, while the educational curriculum according to al-ghazali follows the principles of the curriculum that he has made, in which his education pays more attention to the level of intelligence of the child and his age level according to the child's mental readiness. from the description above, it can be concluded that al-ghazali's thoughts on education have relevance to islamic education for children in the current millennial era, but the relevance is not maximal. this can be seen from the compatibility between al-ghazali's educational theory and education applied in the millennial era. however, there are theories that are still and have not been implemented, for example there are still differences in the educational curriculum so that the educational curriculum in the millennial era and the educational curriculum according to al-ghazali are irrelevant. c on clusion al-ghazali's concept of thoughts about education is the process of humanizing humans from the time of their occurrence until the end of their lives through various knowledge delivered in the form of teaching in stages, where the teaching process is the responsibility of parents and society towards self-approach to god so that they become perfect humans. the purpose of education according to al-ghazali is a long-term goal that is getting closer to allah, and the short-term goal that is the realization of human ability to carry out worldly tasks well. 114 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 islamic education for millennial children is education that uses rational knowledge that follows education based on the curriculum that has been issued by the government. the purpose of the curriculum is to develop the potential of students to become human beings who believe and fear god almighty, have noble character, are healthy, knowledgeable, capable, creative, independent, and become democratic and responsible citizens. al-ghazali's thoughts on education have relevance to islamic education for children in the current millennial era, but the relevance is not maximal. this can be seen from the compatibility between al ghazali's educational theory and education applied in the millennial era. however, there are theories that are still and have n ot been implemented, for example there are still differences in the educational curriculum so that the educational curriculum in the millennial era and the educational curriculum according to al-ghazali are irrelevant. bibli ography adu, la. “pandangan imam al-ghazali tentang pendidikan akhlak di lingkungan keluarga.” horizon pendidikan 10, no. 2 (january 9, 2019). https://www.jurnal.iainambon.ac.id/index.php/hp/article/view/707. alwizar. “pemikiran pendidikan al-ghazali.” potensia: jurnal kependidikan islam 1, no. 1 (june 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dengan arah dan tujuan pendikan nasional di indonesia.” at-ta’dib 4, no. 2 (september 1, 2009). doi:10.21111/at-tadib.v4i2.592. umar, bukhari. ilmu pendidikan islam. jakarta: amzah, 2011. zainudin, muhammad. karomah syaikh abdul qodir al-jailani. yogyakarta: pustaka pesantren, 2004. ajis : academic journal of islamic studies vol. 4, no. 2, 2019 iain curup – bengkulu | p-issn 2580-3174, e-issn 2580-3190 available online: http://journal.staincurup.ac.id/index.php/ajis building a civilization base on spiritual values: learning from the struggle of husain 1fadhlu rahman,2anas amarulloh, 3fitri siska supriatna stfi sadra, universitas negeri yogyakarta (uny) , stfi sadra 1anasamarulloh@gmail.com 23gt630111@gmail.com 3fitrisiskasupriatna21@gmail.com abstract: the modern paradigm gives a strong influence to the modern people especially in the west. the influence is from its coup to the reality of god by some western thinkers and intellectuals. than it has the impact to the meaning of advance civilization, futher it gives serious problems to the most social structure. the struggle of sayyidana husain as the everlasting history of humanity gives another view to the human concept and advance civilization. the oneness values (tauhid) which is contained by al-husain, look at the spiritual aspects as the measure of the advance civilization. therfore the definition of advance civilization has a new space, and opens the way of the inherent potentials as the basic of the advance civilization. this writing tries to open the values of sayyidina husain’s struggle in karbala and mixs it contextually with the concept of coomaranswammy’s spiritual civilization as the basic meaning of civilization by using the historical and analysis descriptive method. hence the paradigm of advance civilization has an alternative of the new paradigm, and the spirituality can be a measure of advance civilization. keywords: spiritual civilization, oneness, husain introduction everything in the world is inseparable from the particular paradigm that directs it. according to thomas khun, the term paradigm shift quoted by fritjof capra states that a scientific truth is nothing but based on a collection of concepts, values, and perceptions of a particular society from which a visible perspective or vision of world reality1. according to khun that the objectivity of truth depends on those collections of values. this means that the majority of the group becomes the determinant of the vision of a truth. the western vision constructed by the renaissance 1 fritjof capra, the web of life, (new york: an anchor book, 1996), p. 6 mailto:anasamarulloh@gmail.com mailto:gt630111@gmail.com mailto:fitrisiskasupriatna21@gmail.com 98 | ajis, vol. 4 no. 2, desember 2019 and enlightenment has had a very significant impact on civilization, and its outlook on the world provides materialistic direction to western society2. this vision is born from philosophers and scientists who have a strong community of rationality. descartes, hobbes, and bacon became the pioneers of the birth of the modernist paradigm. they termed this era as turning to nature directly, turning to mind directly and turning to experience directly3. from here came the term nasr called "removing god from the center of the reality and putting man in his place"4. god's authority was substituted by humans. they regard it as a concept that lies in man, not an independently existing reality. one of them is clearly justified by mario bunge's theory of mind identity. he is one of the western modern philosophers and physicists who show that every thought is a function of the brain's nerves, meaning if the brain does not exist then the mind does not exist5. likewise god as a thing conceived by man can be lost with the missing or damaged the human brain. god's setting by most of these western thinkers gave rise to the concepts of the progress of materialistic civilization. maxwell j. mehlman and jhon harris for example, two materialists who define human quality improvement as an improvement in physical performance, appearance and capability6. thus, the human being who is an icon of civilization is said to be advanced when it develops or increases its physical aspects. in other words, advanced civilization is the place for a group of people who whisper forward. this leads people to materialistic self-development. the worldview of civilization adopted by the west for centuries has given birth to a crisis in various aspects, not just science, but sociocultural. this is in line with capra's words that see the obstacles of modern physics objectivity as the cause of the various crises and make modern physics as a paradigm for viewing the universe "accordingly, what we are seeing is a shift of paradigm not only within science, but also in 2 toby e huff,.the rise of early modern science, (new york: cambridge university press, 2003), p. 327 3donald m borchert, encyclopedia of philosophy, (new york: thompson gale corporation, 2006), p. 316 4seyyed hossein nasr, in search of the sacred, (colorado: praeger, 2010), p. 209 5mario bunge, matter and mind, (montreal: springer, 2010), p .160 6ronald cole-turner, transhumanism and transcendence, (washington dc: george town university press, 2011), p. 1 rahman, amrullah, supriatna,building a civilization base… | 99 the larger social arena ". in addition, he adds that this provides an existential problem to mankind, "their problem was not merely intellectual but an extinct emotional, and one could say, even exsistential crisis"7. thus the paradigm of western civilization is precisely the birth of various problems in practice. this then leads to a vagueness of the definition of the progress of civilization, previously proposed by western materialists as an increase in physical or material aspects. when the materialists practically experience the vagueness of the definition of the progress of a civilization, islam comes to provide an alternative definition of progress, with the events of karbala sayyidina hussein. this event has historically occurred when the islamic government was held by yazid ibn muawiyah which was justified by some historians as an authoritarian and contrasting leader of islamic values. from it the government without divine values is the basis of power8. the muslim community then experienced a spiritual turmoil and thirst for the values of justice. this led to husein raising his heart to fight the injustices of the government. he rose as a leader of the mustadafin and revitalisator of the teachings of his grandfather rasulullah, who advanced high civilization9. the process of al-husein's grandson of the prophet created various high values and indirectly provided an alternative meaning to the progress of a civilization. after all, the civilizations referred to by this event can not escape the claims of the meaning of modern civilization, related to the different human concepts proposed by both. so that ananda coomaraswamy is a perennialist philosopher became a foothold for defining civilization in the context of spiritualism. his article entitled what is civilization? briefly discusses the concept of spiritual civilization. he uses a literal approach in defining civilizations that allow the values of the struggle of sayyidina husein to be said as civilization. thus the values of the struggle of sayyidina hussein have a place to define the progress of a civilization. in the context of this issue, the author seeks to elaborate further on the event by using the historical analysis approach as well as 7 fritjof capra, 1996,p. 6 8heriyanto, husain, hikmah abadi revolusi imam husain, (jakarta: sadra press, 1435), p. 346 9jalaluddin rakhmat,. islam aktual, (bandung: mizan, 1991), p. 293-294 100 | ajis, vol. 4 no. 2, desember 2019 coomaraswamy's theory of civilization. this is so that the progress of civilization to get an alternative definition through the values of the struggle of sayyidina hussein, as well as prove that spirituality can be used as a measure of the meaning of the progress of civilization. from this hypothesis the author tries to justify by explaining the concept of spiritual civilization, values of spirituality, and the values of the struggle of sayyidina hussein and the model of the progress of spiritual. the concept of spiritual civilization one who can define civilization in this context is ananda coomaraswamy, a philosopher perennialist. in his article entitled what is civilization?, he sought to explain the intrinsic meaning of the terms "civilization", "politics" and "purusa". these three things become the basic principle of the meaning of civilization will be discussed. this he addressed in response to abert schwitzer's question, which sees the obscure meaning of modern western civilization. coomaraswamy begins by defining the civilizations of greek and sanskrit. in greek it is rooted from the word keisthai, sanskrit si, meaning to lean, or take place. so this language is defined as the place where the citizens live, or he termed "in which the citizen makes his bed"10. then who lives? or who is the resident? he states that the purusa is the one who lives in it. purusa is a unity of two words of political meaning rooted in pla and pimplemi. these two words mean "serve", and "fortress".11 this means that there are two elements of language in the place, among others, servants and guards as a fortress. so that if we contextualize these two things in one place, then means the existence of citizens and kings. the citizen he means as a man whose king is god. coomaraswamy quotes plato's conversation with philo in the republic. philo says that god is the king of the place: "as for lordship (kyrios), god is the only citizen" while the man whom he attributes to adam is his citizen: "adam 10ananda k coomaraswamy, what is civilization?, (united kingdom: lindisfarne press, 1989), p. 1 11ananda k coomaraswamy, the essential ananda k. coomaraswamy, (bloomington: world wisdom, 2004), p. 201 rahman, amrullah, supriatna,building a civilization base… | 101 is the only citizen of the world"12. both of these become elements of the place in question, and both must be mutually sustainable in order to create a harmony in a government. then where is the city located? coomaraswamy mentions that it is overwhelmed by the human self. in the human heart is the city of god as an absolute reality housed. from it all the energies of human potential are sourced: "thus at the heart of the city of god inhabits the omniscienct, immortal self," the self-immortal self and duke, "as the lord of all, the protector of all, the ruler of all beings and the inward controller of all the powers of the soul"13. undoubtedly incomprehensible to the place of god means that his or her existence or existence exists in man, but god's city can be found in man as plato says: "as of the city is within you and literally at the of the city"14. the city of god serves as the source of all energy for human potential. soul and body without it is weak and helpless. its presence in man is like a king who always keeps the existence of man. coomaraswamy analogizes it like someone who always gives offerings to the altar, where he always hopes to stay by asking for the protection and welfare of his life. this relationship is able to give hope to humans to always exist and get a comfortable place as a citizen. thus a good citizen is the most obedient to his king15. so god is made the center to do all human activity, because god, a servant moves to do what he commanded. thus the relationship between god and man is very intimate, and it becomes a necessity for man to obey god completely so that his life in the city of self can work well. in a government there must be a law running. this is called coomaraswamy as a form of a nature16. it refers to all the potentialities of the human soul, which all of these will bring man to his heart as the source of his energies. justice becomes a matter of being upheld by a good government, as well as the potentials of the soul. if all the potential of the soul is actual in accordance with the nature of potential as a form of 12ananda k coomaraswamy, 2004, p. 202 13ananda k coomaraswamy, 2004, p. 202 14ananda k coomaraswamy, 2004, p. 202 15ananda k coomaraswamy, 1989, p. 5 16 ananda k coomaraswamy, 2004, p. 201 102 | ajis, vol. 4 no. 2, desember 2019 justice, there will be a harmony or justice. this harmony then leads one to the center of all its potential energy regulators, as he says: "the right and natural life of the powers of the soul is, precisely, their function of bringing the tribute to their fountain-head, the controlling mind and very self17. this situation necessarily requires a good self-knowledge, and know the characteristics of these potentials, so that he can use them in accordance with the nature. al-kashani, an islamic philosopher described by k. vasiltov, said that “self-knowledge is capable of attaining an inner awareness of the absolute reality (god)18. to be able to achieve this then at least there are some elements of the characteristics required to create a self-governing order of justice. according to coomaraswamy it includes: wisdom (wisdom), peace of mind (sobriety) and courage (courage). all god-given potentials such as hearing and sight should be used proportionately, because it is a requirement of the attainment of these characteristics, that man is said to be human when all his potential can function properly. this thus leads to an absolute reality. on the contrary if man can not use his potential proportionally, then he will be far from absolute reality19. from the concept he built it can be concluded that the civilization in question is a place that is within a person. civilization in the form of no other city is occupied by god as its king and man as his society. the justice that is done within a person becomes a condition for the achievement of perfection of government within. it is obtained by all its potentials that are used proportionately, so that the principles needed to be created this state is meeting the material and nonmaterial needs that exist within a person. this is so a good civilization in this context is how far a person is able to meet his or her needs. this coomaraswamy quotes from the book republic: "this purpose is to satisfy a human need"20. spiritual values 17ananda k coomaraswamy, 2004, p. 205 18vasiltov k. afdal al-din kashani and his treaties: the book of everlasting,vol. 10, no 4 orientalia, 2004, p. 10 19ananda k coomaraswamy, 2004, p. 205 20ananda k coomaraswamy, 1989, p. 205 rahman, amrullah, supriatna,building a civilization base… | 103 spirituality is a second prerequisite to be able to explain the value of the struggle of sayyidina husain, as well as a gateway to the context of the progress of civilization by sayyidina husain. in latin the spirituality comes from the word spirit which means spirit, soul, soul, unborn form, breath, or life. the spiritual means spiritual, spiritual, and moral. while spirituality is a process to achieve the highest peak awareness. of these three syllables we can delineate the meaning of spirituality as a process to achieve self-actualization based or driven by spiritual power21. this means that the core of self-actualization power comes from a spiritual substance. this spiritual substance is confirmed by nasr in his book in search of the sacred: "is the spirituality is to be in contact with the world and the transcends all the particularities of the human state and of the materal world"22. this spiritual thing becomes a distinct dimension in man. spirit is a core reality of man. from it all the power of human potential comes from. this if associated with the concept of coomaraswamy city, then the status is the city of god. previously mentioned as the center of all human existence. irham iqbal in his dissertation puts the position of the spirit as the genus of the soul. its relality is directly related to divine aspects. without it soul can not function, so the soul can not move the material potencies such as sight, hearing, smell, touch and taste23. the existence of the spirit is deeply blessed with the soul. the soul of human nature is positioned between two ontological realities, namely, the spiritual in the form of the spirit, and the material being. the human soul moves towards a certain direction its movement depends on the use of its potentials. many philosophers have alluded to the concept of the process of the movement of the potentialities of the soul. among the most famous are al-ghazali and ibn miskawayh in his book kimiya al-sa'adah and tahzib al-akhlak, quoted by nur hanim. both in detail describe the soul potentials of three core faculties, among others: al-quwwah alnatiqah, al-quwwah al-ghadabiyah, and al-quwwah al-shahwiyah. while al-ghazali mengistilahkannya with the term nafs al-insaniyyah, nafs al 21muhammad irham iqbal, menghidupkan spiritualitas islam: kajian terhadap konsep hudur ibn al-arabi, (jakarta: semesta, 2016), p. 37 22seyyed hossein nasr, 2010, p. 168 23muhammad irham iqbal, 2016, p. 30-32 104 | ajis, vol. 4 no. 2, desember 2019 hayawaniyyat and nafs al-hayawaniyyah. each of these three potentials have two positions, among others, the advantages and kekekarangan altafrit and al-ifrat. al-ghazali and ibn miskawayh used the doctrine of the middle way as the main position of al-wasat. so that the soul that successfully uses its potential is the soul that gets the middle position of each of its potentials such as: al-hikmah, al-just'ah, and al-iffah24. the third state of this soul that can lead man to the center of his soul in the form of spirit and get the highest awareness of the universe. the highest consciousness becomes the culmination of the true human condition. with it one can see the reality of the world as it is. this ability is based on the human nature that is part of god. this is justified by the cosmic creation process that muslim philosophers call emanation,25. or the suhrawardi theory that specifically states that man is a part of god's light graded from the immaterial globe to the material peak,26 so does mulla sadra which mentions that man comes from one essential reality. he became the source of another explanation of reality27. these theories indicate the status of human beings who have the characteristics of god because they are created from the divine part (attributes). so that human beings are enabled by god to gain ultimate consciousness. associated with the process of obtaining the highest awareness knowledge, nasr in his book knowledge and the sacred states: “the answer of the tradition is that of the nature and the nature of the nature and the nature of the nature and the nature of the nature and the nature of which is tasted and experienced, the cowence which the islamic tradition refers to as "presential knowledge”28. 24nur hanim, pendidikan akhlak: komparasi konsep pendidikan ibnu miskawaih dan al-ghazali, vol. 18, no 1, ulumuna, 2014, p. 27 25seyyed hossein nasr, the history of islamic philosophy, (london and new york: routledge. 1996), p. 446 26peter. s groff, & oliver,leaman, islamic philosophy a-z, edinburg: edinburg university press, 2007), p. 20 27sadr al-muta’alihin shirazi, mazahir al-ilahiyyah fi asrar al-ulum al-kamaliyyah, tehran: sadra foundation of islamic philosophy. 1999), p. 15 28seyyed hossein nasr, knowledge and the sacred, new york: state university of new york press, 1989), p.119 rahman, amrullah, supriatna,building a civilization base… | 105 that the consciousness of absolute reality can be obtained through two epistemology namely, revelation and intellectual intuition. the process of acquiring such knowledge by presenting it within. this knowledge is often referred to by some muslim philosophers as hudhuri science which means to present itself. what distinguishes between hudhuri and hushuli is the intermediary that it uses. hudhuri does not use mental intermediaries at all to gain a science while hushuli use mental intermediaries29. ibn turkah is quoted by khomeidi to call this the angelic incoming thought, in which man specifically gets it after the purification process30. meant not arbitrarily without the process of reasoning theoretical reason. ibn turkah says that the good we do must be based on a theoretical sense decision. that is, however, the role of the theoretical reason must be balanced with the process of self-purification that is prepared to receive god's knowledge31. further in practice, fariseh tayefeh's dissertation of abdurrazaq al-kashani with his book tuhfah al-ikhwan fi khasais al-fityan states that the knowledge of absolute reality can be obtained through the properties of praise. these qualities he quotes from sayyidina ali include: loyalty, security, humility, generosity, repentance, counsel, protection and honesty32. with these praiseworthy attitudes man will gain a true awareness of his existence and gain an essential knowledge of the reality of the divine. this consciousness as al-ghazali and ibn miskawayh alluded to as a balanced use of the potentialities of the human soul, or coomaraswamy referred to as a true servitude to god in the human heart. all this is none other than the spirit spirit of man who always leads to god. the sacrifice of sayyidina husayn and the progress of spiritual civilization 29muhsin, labib, pemikiran filsafat ayatullah m.t. misbah yazdi, jakarta: sadra press, 2011), p. 158 30faridi, mona khorsidi,. comparing mulla sadra and ibn turka viewpoints regarding angelic inspiration, no 2, vol. 3, basic. appl. sci. res 2013), p. 582 31faridi, mona khorsidi, 2013, 582 32hastrodi, fatimeh tayafeeh aghakhan, concept of chivalry (futuwwah) according to abd al-razzaq kashani: analysis on his tuhfah al-ikhwan fi khasais al-fityan. phd, faculty of islamic thought university of kuala lumpur, kuala lumpur, 2015), p. 144 106 | ajis, vol. 4 no. 2, desember 2019 the struggle of sayyidina husayn, has historically left behind certain values that can be learned. the wisdom it contains becomes the fruit of interpretation for certain groups or groups. but there is a universal value standard given by the story. the value is none other than humanity. all human beings who understand its history can not deny the necessity of the history of sayyidina husain as a form of awareness of the human heart33. the meaning given by his story is always remembered and gives much mystery to the values of humanity. these values are then the center of excavation of science and encouragement of the struggle of various nations to move forward develop its civilization, even al-husain is seen by every society in the world as "international heroes" who uphold the truth regardless of race, group, nationality, heredity and so on, as ahmed ali says: "people in every part of the world, without any distinction of caste, creed, color or nationality, love husain and hold him in reverence, recognizing and hailing him as a great hero of truth"34. this is none other than the quality of sacrifice. according to husain shahab to measure the parameters of one's sacrifice, we can judge from three things. first the purpose of the sacrifice itself, the second what is used as a sacrifice, the three who sacrifice35. the purpose or purpose of sacrifice determines a quality sacrifice. from him someone knows the achievement of what he sacrificed. of course different, people who sacrifice to uphold universal truth with people who sacrifice to just family prosperity. like socrates, for example, a man willing to sacrifice his life, so that the wisdom of that time will survive compared to the sacrifice of a husband who feeds his family in order to achieve the welfare of his family. it's the same with what quality a person sacrifices. the sacrifice of money is no more than life. so also about who sacrifices, this is very menementutukan quality sacrifice given. simply put, our mind will judge if ordinary people who sacrifice themselves to die compared to clerics or presidents, then ulama or president is more meaningful, given their preparation in a very important social status. 33husain, heriyanto, 1435 h, 160 34ahmed, ali, s.v. mir, husain: the savior of islam, qum: ansarian publication, 2005), 213 35husain, heriyanto, 1435 h, 181-182 rahman, amrullah, supriatna,building a civilization base… | 107 thus the preparedness, purpose, and what was sacrificed by the struggle of sayyidina husain became a parameter to assess its sacrifice. with that, we know the values given the history of sacrifice. this knowledge which, then we compare with the concept of civilization and spirituality. this is so that we can know the relation between these values with the concept of a coomaraswamy civilization and the spirituality proposed by the urafas as well as knowing how those values are applied in the context of spiritual civilization. get to know sayyidina husain sayyidina husayn's abilities are nothing more than the history of his life. starting from a small he was raised by the noblest people in the world. his grandfather rasulullah became a direct educator of sayyidina husain, so that his days always passed with the messenger of allah. husain's name is a direct command of god. the messenger of allaah quoted by sayyid abbas salehi from the book of mu'jam al-kabir said: "aaron (brother of moses) gave his sons name" syabbar and subbair, i named my grandchildren with hasan and husain36. after the naming of these days al-husain is always filled with the love of the prophet as his way of education. the love of the messenger of allah revealed to his behavior and his words about al-husayn. not infrequently he displays his love in public. he picked up and kissed al-husain so that his friends often wondered and said, "i have a son, but i never kissed him at all." he (the messenger of allah) said: "suppose god swt, pluck out a sense of affection from your heart, what is my sin? "37. on another occasion, when one friend saw him kissing husain, he said, "i have ten children none of whom i kiss." the apostle replied, "the person who does not give love, then he will not get the grace of allah swt"38. the expression of the messenger of allah on the level of al-husain in the eyes of the inhabitants of the universe, he always expresses in his words. the most popular sayings of the prophet one of them is, "husayn is part of me and i am a part of it [husayn minni wa ana minhu" sayyid abbas salehi analyzed the 36husain, heriyanto, 1435 h, xxvii 37abu abdillah, ahmad bin muhammad, ibn hanbal. fadha’il al-shahabah, vol. 2. beirut: muassasah al-risalah, 1403 h), p. 769 38husain, heriyanto, 1435 h, xx 108 | ajis, vol. 4 no. 2, desember 2019 statement of the prophet. he came to the conclusion that what the apostle said about husayn was not just a genetic relationship. it is true that we conclude that "husayn is part of me" is a genetic statement, but this is not true in saleh's statement "i am part of it". this means that a grandson may not be a genetic standard to his grandfather, since the genetic relationship must be one-way from the old to the young, from the apostle to husain not the other way around. this is so salehi sees the relationship between the two is a relationship beyond the reach of the physical (metaphysical)39. in his ummah the prophet once told a causal relationship of love, between himself and husayn. the apostle said, "who loves this man [husain], then he has loved me [man ahabba hadza faqad ahabbani]" or the statement, "who loves me, then love these two men [man ahabbani, falyuhibbu hadzayn]". so close is the love that was built by the prophet to al-husayn, so we know that the love he built is not limited to the level of materiality40. the figure of sayyidina husayn we know through the words of this prophet became the reason of the predication against sayyidina husain as a spiritually perfect man. the proof of this claim is found in the hadith of the prophet narrated by abu hasan quoted by husayn sahab, when the messenger of allah replied to ubai's question that there was no one other than the apostle who could be the decorator of heaven and earth (zany al-samawati wa al-aradhi ). apostle's answer: hi ubai, by the one who sent me correctly as the prophet, husayn ibn ali is more supreme in the heavens than on earth. it is written on the right hand of the throne of god a sentence: "husayn is the lamp of hidayah, the ark of salvation, the leader of goodness, glory, pride, knowledge and wealth. really allah 'azza wa jalla has placed in its sulbinya a good seed, a blessing and a holy; and has taught him the prayers that this creature might have sinned with him then he will be with him, and will have his intercession in the hereafter; and his sorrow will also be lifted, his debt shall be dealt with, his way will be illuminated, his enemy will be defeated and his disgrace will be covered " (heriyanto, 1453: 184)41. 39husain, heriyanto, 1435 h, xxv 40husain, heriyanto, 1435 h, xxv 41husain, heriyanto, 1435 h, p. 184 rahman, amrullah, supriatna,building a civilization base… | 109 if associated with the concept of coomaraswamy then al-husain is seen as the owner city self is good. because in him there are noble traits such as what the prophet mentioned, so that a justice created fully in his civilization. all things that are predicted to al-husayn reflect his own greatness on the nonmaterial level, and if associated with irfan then his spiritual characteristic which has been mentioned by the prophet signifies the status of the spirit that is in direct contact with god. without having to test the behavior of al-husain, muslims know that he potentially has reached the height of morality, because the personal characteristics of al-husayn mentioned in the words of the prophet, who every word is not in the slightest mistake, "wa ma yanthiqu 'al-hawa in huwa illa wahyun yuha ", (he [muhammad] does not say anything from his lusts, but all of them are revelations revealed to him) (qs, al-najm: 03). with a glimpse of the description of this figure of sayyidina husayn, it can be concluded that al-husain tested to assume the status of the owner of perfect self civilization, before then tested his behavior. his conduct will, in any case, reflect the virtues that his values can take as a form of civilization's progress. this is clearly reflected in al-husayn's struggle in karbala, which is the purpose of sacrifice and what he sacrifices. the dedication and sacrifice of sayyidina husain the purpose of sacrifice of sayyidina husain in humanity can be seen from the story of his struggle in the field of karbala. sayyidina husain's words at the time of the war of karbala illustrate the ultimate goal: "surely i have not risen on the basis of ugliness and vanity, or corruption, and committing injustice, yet i rise up in order to improve the condition of my grandfather"42. these words indicate the main purpose of what is alhusain did at that time. he rose in response to the bad socio-cultural circumstances of islam. then what kind of bad circumstances meant by sayyidina husain? after the departure of rasulullah, and then the power held full by umayyah, muslim society experienced a significant change. the changes from one era to the next can be interpreted two things: first the change occurs without any change in fundamental aspects or values, which in this context is the qur'an and sunnah of the prophet as the foundation of the law. the two changes that change all aspects or values 42al-muqarram, maqtal al-husayn, (najaf: adab. 1392), p. 156 110 | ajis, vol. 4 no. 2, desember 2019 of previous times. the change made by this government according to shakh muhammad mahdi al-asifi translated by umar kumo is in the second type. "the muslims reverted to pre-islam (jahilliyah) customs and values although they did not renege on islam. however, pre-islamic customs, values and ideas returned and the umayyads regained, in the new dispensation, the position of influence which they occupied during the preislamic period, base on the same values and concepts"43. this condition is interpreted by al-asifi as not functioning of human nature (innate nature) as its function. the government held by muawiyyah's leadership belt followed by his son yazid wiped out the tendency of human nature. al-asifi measured this from the disappearance of certain qualities previously existing and championed by the leadership of the prophet: "to explain this point further, when human nature is unimpaired, qualities flow from it such as mercy, faith, sincerity, righteousness, affection, , decency, loyality, gratitude, chastity, self-esteem, truthfulness, trustworthiness, knowledge and justice44. these attributes serve as a benchmark to distinguish the leadership situation held by the prophet with muawiyyah and yazid. characteristics proposed by al-asifi as a measure of leadership include faith, sincerity, righteousness, affection, piety, decency, loyalty, gratitude, chastity, self-esteem, truthfulness, trustworthiness, knowledge and justice are closely related to the characteristics built by uraphas and coomaraswamy in see the quality of civilization and self-spirituality. in the view of the spiritualists these proposed circumstances are the driving force of the strong relationship between god and man in self-government. on the basis of the loss of this situation al-husain rose and wanted to reestablish the values of leadership championed by his grandfather, the messenger of allah. the process that al-husain did in striving for it reflects the whole purpose. he is not based on the ways of love. not a bit terbesit ways that invite lust and anger as said by haidar bagir: "karbala not a matter of hatred. carbala may involve great evil and wickedness throughout history, but still it is a matter of love"45. this statement is 43syekh muhammad mahdi al-asifi, .ashura, (trans. umar kumo, najaf: abwa publishing and printing center. 1425), p. 117 44syekh muhammad mahdi al-asifi, 1425, p. 118 45husain, heriyanto, 1435 h, p. 352 rahman, amrullah, supriatna,building a civilization base… | 111 indirectly affirmed by murtadha motahhari in the truth about alhusayn's revolt translated by najim al-khafaji: "his revolt was free from any angry reaction; rather, it was a purely islamic uprising”46. this love which then opened the door of forgiveness for his enemies, until a hur who had time to fight him repented and obedient to what brought alhusain. the openness and tolerance that husayin spread at the time only affected a small part of his enemies. according to al-asifi, the reason for this is the diminishing tendency of the divine nature which is the center of the human consciousness of the absolute reality. he concluded that the materialistic forces promoted by yazid had obscured the divine view of the islamic community at that time47. in these circumstances al-husain gave sparks of spiritual consciousness. awareness given by al-husayn reads: "do not you see that good is not done now?"48. these words signify a form of awareness for the people of that era. the meaning of goodness that al-husain means when viewed from the context and his behavior is the awareness of human self-spirituality, which had previously been mentioned experiencing blurring, because the materialistic government yazid. kindness becomes the benchmark of a full awareness of an absolute knowledge as al-kashani is quoted by william chittick as saying: "the divine attributes and qualities that people must know about are virtues" which is a word full of koranic resonance"49. with kindness according to al-kashani can re-enable divine attributes (divine attributes). the words of al-husain in the form of the question had awakened one to recognize the inner aspects. this is so what al-husain wants to fight for is the people who have a strong inner attachment with god, by applying the good as a way of obtaining divine consciousness. in the purpose of the war none of al-husain has the mind to rule. this manifests itself in the process of fighting. what he prepares for his followers in war is not physical preparedness, but the inner preparedness to face death. alhusain's inner readiness can be identified from his words, and his speech 46murtadha muthahhari, the truth about al-husayn’s revolt, trans. najim al-khajifi, (london: mil london. 2002), p. 6 47 syekh muhammad mahdi al-asifi, 1425, p. 119 48syekh muhammad mahdi al-asifi, 1425, p. 119 49william c, chittick, the heart of islamic philosophy: the quest for self-knowledge in teachings of afdal al-din kashani, (new york: oxford university press. 2001), p. 73 112 | ajis, vol. 4 no. 2, desember 2019 on the way to iraq, publicly and personally to everyone. one of his speeches was quoted by al-asifi from ibn tawus in his book al-luhuf which he translated into english: "praise be to god. whatever god wills [is going to happen], there is no power except god. may god's blessings be on his apostle. death has been destined for the children of adam the way a necklace is destined [to hang from] a girl's neck. my yearning for my forefather is like jacob's yearning for joseph. a [form of] death has been chosen for me and i will meet it. it is nawawis and karbala. then, surely, empty stomachs and starved bellies will be filled with remains. there is no escape from a day that has been inscribed with the pen [of destiny]. god's pleasure is our pleasure, we who are the ahl al-bayt. we shall persevere in his trial and he will give us in the rewards of the patient ones. the piece of flesh of god's messenger (s) will never be separated from him; it will be gathered for him in paradise, and he will be delighted with him, what he has been promised will be fulfilled. therefore, he who is prepared to lay down his life for his sake and has made up his mind to meet god should be set out in the morning, by will of god" (asifi, 1425 h: 32)50. from what al-husayn says very clearly signifies the preparation he made. he wants everyone to fight for the religion or the values that his grandfather strives for and to prepare for a happy death, because that is part of god's happiness. he teaches his people to know the true happiness that is behind death. this then awakened his people to prepare inwardly in battle. not the slightest desire al-husain indicated to rule. in fact he was convinced that the end of his physical life would take place in karbala. that is logically, he with his transcendent knowledge knows that that power will not be possible. this indicates that what husayin taught his followers is a full awareness of himself to return to the source of all the forces within him. god became the main principle of all his efforts. he taught them to surrender all effort to god. the teachings of al-husain to his army of approximately 72 including his family managed to enter into the depths of their hearts. when ali akbar his son asked, "are not we in truth?" sayyidina husain replied, "of course we are in the truth". responding to husain's words the child replied, "then we are not afraid of 50syekh muhammad mahdi al-asif, 1425, p. 32 rahman, amrullah, supriatna,building a civilization base… | 113 death!" with all his teachings he must accept the consequences of killing his family and friends. seeing this situation al-husain remains on ketauhidannya. as his prayer response when looking at this situation. "o my lord, i am pleased with all your pleasure, i am patient with all these disasters, and i submit to all your commandments, none is worthy of worship but you." if this is seen from the perspective of coomaraswamy civilization theory then alhusain has succeeded in teaching his people to build an ideal civilization in his followers as well as him, because the relationship between god and man (his people and himself) has merged into one consciousness or so-called sufis as al-fana51. from this state the needs of human spirituality are fulfilled as aspired by the civilization principle of coomaraswamy spirituality. conclusion from the above explanation can be concluded that civilization in the spiritual context is interpreted as a civilization that exists within man. in it god becomes king, man becomes his people and nature becomes his law. it sees the quality of oneness as a form of attainment of fitrah which is the perfect law. al-husain as a humanitarian fighter raised the divine values as the basic principle of his struggle, which is the meaning of the progress of spiritual civilization of coomaraswamy. this can be proved by the quality of his sacrifice in the form, purpose, personality, and what he sacrificed, as well as the way he did in the face of the karbala tragedy. the way it fully shows absolute servitude to god which is the culmination of the ideal of spiritual civilization. bibliography ahmad bin muhammad, abu abdillah, ibn hanbal, fadha’il al-shahabah, vol. 2. beirut: muassasah al-risalah. 1403 ali, ahmed, s.v. mir,husain: the savior of islam, qum: ansarian publication. 2005 al-asifi, syekh muhammad mahdi,.ashura, trans. umar kumo, najaf: abwa publishing and printing center. 1425 borchert, donald m, encyclopedia of philosophy, new york: thompson gale corporation. 2006 51husain, heriyanto, 1435 h, p. 146 114 | ajis, vol. 4 no. 2, desember 2019 bunge, mario,matter and mind, montreal: springer, 2010 capra, fritjof, the web of life, new york: an anchor book. 1996 chittick, william c,the heart of islamic philosophy: the quest for self-knowledge in teachings of afdal al-din kashani, new york: oxford university press. 2001 cole-turner, ronald,transhumanism and transcendence, washington dc: george town university press, 2011 coomaraswamy,ananda k, the essential ananda k. coomaraswamy, bloomington: world wisdom, 2004 -------, ananda k,what is civilization?, united kingdom: lindisfarne press, 1989 groff, peter. s,& leaman, oliver,islamic philosophy a-z, edinburg: edinburg university press, 2007 hanim nur. (2014),‘pendidikan akhlak: komparasi konsep pendidikan ibnu miskawaih dan al-ghazali’, ulumuna. 18(1). hastrodi, tayafeeh, aghakhan, hashtroodi, “concept of chivalry (futuwwah) according to abd al-razzaq kashani: analysis on his tuhfah al-ikhwan fi khasais al-fityan.” phd, faculty of islamic thought university of kuala lumpur, kuala lumpur, 2015 heriyanto, husain, et.al,hikmah abadi revolusi imam husain, jakarta: sadra press, 1435 huff, toby e,the rise of early modern science, new york: cambridge university press, 2003 irham, iqbal,muhammad, menghidupkan spiritualitas islam: kajian terhadap konsep hudur ibn al-arabi, jakarta: semesta. 2016 khorsidi, faridi, mona, (2013).‘comparing mulla sadra and ibn turka viewpoints regarding angelic inspiration’, basic. appl. sci. res.3(2). k. vasiltov. (2004). ‘afdal al-din kashani and his treaties: the book of everlasting’,orientalia, 10(4) labib, muhsin, pemikiran filsafat ayatullah m.t. misbah yazdi, jakarta: sadra press. 2011. muthahhari, murtadha, the truth about al-husayn’s revolt, trans. najim alkhajifi, london: mil london. 2002. al-muqarram, maqtal al-husayn, najaf: adab. 1392. rahman, amrullah, supriatna,building a civilization base… | 115 nasr, seyyed,hossein, knowledge and the sacred, new york: state university of new york press. 1989 -------,in search of the sacred, colorado: praeger. 2010 -------,the history of islamic philosophy, london and new york: routledge, 1996. rakhmat, jalaluddin,islam aktual, bandung: mizan, 1991 shirazi, sadr al-muta’alihin,mazahir al-ilahiyyah fi asrar al-ulum al-kamaliyyah, tehran: sadra foundation of islamic philosophy. 1999 116 | ajis, vol. 4 no. 2, desember 2019 rahman, amrullah, supriatna,building a civilization base… | 117 prinsip kepemimpinan ajis : academic journal of islamic studies vol. 2, no. 2, 2017 postgraduate of stain curup – bengkulu | p-issn 2580-3174, e-issn 2580-3190 available online: http://journal.staincurup.ac.id/index.php/ajis the development of islamic study through the study of figures: significance and methodology ngainun naim ushuluddin faculty of iain tulungagung, indonesia e-mail: naimmas22@gmail.com abstract: the development of islamic studies through the study of figure: significance and methodology. this article describes the role of figure studies in islamic studies. the study of real figures has been around for a long time and developed in the islamic religious higher education (ptki). however, it takes various methodological and strategic steps to make its existence enrich the treasures of islamic studies. within this framework, this paper provides an affirmative perspective on the significance, methodology, and contributions of the study of the characters in islamic studies. the study used in this paper is a review of literature that is structured in such a way that the basis of argumentation developed from the thinking of the experts of islamic studies and other experts who have attention to the study of figures. this article is expected to provide a reinforcing perspective on the importance of theoretical reinforcement and methodological study of figures. keywords: studi tokoh, studi islam, pemikiran, metodologi introduction as a field of study, islamic studies have long been in existence. in the context of indonesia, even ithas begun to grow as the spread of islam. the islamic study in this sense is the study of islam in practice. while the study of islam as a systematic, methodological, and scientific-based science emerges far away islam indonesia has educational institutions, especially universities. some experts have different formulations related to the area of islamic studies. m. amin abdullah formulates three areas of islamic scholarship that can be the object of islamic studies. first, the area of belief practice and understanding of revelation that has been interpreted in such a way by the scholars, community role models and experts in their fields and by members of society in general. this practice area, according to abdullah, is generally not through clarification and mailto:naimmas22@gmail.com 148 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 theoretical clearance of scholarship. the tap of this region is a practice. the implications of this level, differences between religions and traditions, religions and cultures, between beliefs and habits of mind, are difficult to separate. second, the areas of scientific theories that are designed and compiled systematically and methodologically by scientists, experts, and scholars according to their respective field of study. this region includes ulûm altafsir, ulûm al-hadis, islamic thought (kalam, philosophy and tasawuf), law and social institutions (fiqh), history and islamic civilization, islamic thought, and da'wah of islam. this region is actually the "theories" of islamic scholarship abstracted from the religious practices that live in the muslim community of prophetic times, companions, tabi'in as well as throughout the development history of muslim society wherever they are. third, it is a critical study-more popularly called metadiscourse-to the history of the development of the rise of theories composed by scholarson the second layer. the theory prevailing in thearea of kalam, for example, is dialoguedby the theory prevailing in the area of tasawuf, and so on. and also if the theories that apply in the area of islamic studies in the second layer are confronted and dialogued with theories outside the discipline of islamic religious scholarship, such as disciplines of science, culture, social studies, and religious studies. this complex and sophisticated third-tiered area is actually in charge of the philosophy of the islamic sciences.1 different divisions were made by m. atho 'mudzhar. according to atho ', the object of islamic studies is the substance of islamic teachings, such as kalam, fiqh, and tasawwuf. in this aspect, religion is more of a cultural research. this is to remember that the islamic sciences of this kind are one form of doctrine formulated by adherents derived from the revelation of god through the process of reasoning and contemplation. when someone studies how the teachings of islam about prayer, zakat, pilgrimage, about the concept of god's oneness, about the argument of god, about jabriyyah and qadariyah, about the meaning and interpretation of scripture, about usury, about ethical rules and moral 1m amin abdullah, islamic studies di perguruan tinggi, pendekatan integratifinterkonektif, (yogyakarta: pustaka pelajar, 2006), h. 72-74. ngainun: peengembangan studi islam | 149 values in islam, so it means that he is studying islam as a cultural phenomenon.2 in more detail, in studying a religion, there are five forms of religious phenomena as forms of culture that need to be noticed. five things are:first, scripts or sources of teachings and religious symbols. second, attitude, behavior and appreciation of adherents or religious leaders.third, rites, institutions and religious services, such as prayer, hajj, fasting, zakat, marriage and etc. fourth, tools or means of worship, such as mosques, caps and so on. fifth, religious institutions or organizations where religious followers come together and play a role.3 the division made by m. atho 'mudzhar implicitly states about the study of figures. the first and second types, when explicit, can be done on a character. this means that character studies are part of islamic studies. the study of figures has an important role to grow into an integral part of the practice of islamic studies that continue to develop. the development of islamic studies in the context of the development ofislamic studies, the study of figures is one of the important models of study to be strengthened. this is because strengthening the study of figures-in addition to contributing significantly to islamic studies-can also minimize the various weaknesses that exist in islamic studies. the study of islam has actually undergone a significant development in the present, but that does not mean there is no problem in it. as the field of study always leaves room for improvement, so does the character study. johan hendrikmeuleman notes that scientific research in the context of islamic studies has several disadvantages. meuleman's identification found some of the weaknesses of islamic studies: 1. the human mind is tied to language. meuleman borrowed mohammaedarkoun's "logosentrism" to reinforce the argument on this aspect. arkoun'slogosentrism underscores that reason can not manifest itself to himself and to his neighbor without the 2m. atho’ mudzhar, “studi hukum islam dengan pendekatan sosiologi,” dalam m. amin abdullah, dkk. (ed.), antologi studi islam, teori dan metodologi, (yogyakarta: sunan kalijaga press, 2000), h. 240 3m. atho’ mudzhar, pendekatan studi islam dalam teori dan praktek, cet. iii (yogyakarta: pustaka pelajar, 2001), h. 13-14 150 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 mediation of a language. the meuleman analysis states that "logocentric shelter" stands out particularly in the tradition of muslim thought because muslims do not realize it. the implication of such a condition is the emergence of an assumption of texts that are actually immanent in terms of language as being transcendent-divine. 2. a further implication of such logocentrism is the absence of attention-even the neglect of the unwritten elements of islamic religion and culture. this condition is caused because the unwritten element is considered not part of islamic teachings. 3. the qur'an is interpreted in a limited and closed. the point of its interpretation is the qur’an as a text that tells of facts and rules, does not tell about meaning and value. 4. concentrationon texts deemed "classical" and "representative" by ignoring the stance of minority groups, ideology beside their own, and reformist thinkers. 5. apologetical attitude toward other ideology within islam as well as to thinking and culture outside of islam. this attitude connects to the closedness of islamic thought. islamic thought will not be able to develop because there are nodialogue, reconstruction and improvement continuously. 6. an educational system that gives too much authority to tradition and teachers. traditions and teachers must be respected, but do not overdo it. excessive authority inhibits the development of the scientific tradition. in addition, this kind of education system is also more fostering the power of memorization than the power of critical thinking. memorization remains important, but should be accompanied by the development of critical thinking.4 sayuthi ali added that the weak tradition of scientific research in the religion fieldis also characterized by a lack of "criticism culture" is research on the basis and limitations of thought. criticism in this meaning 4johan hendrik meuleman, ”pembaruan agama islam dalam perspektif ilmu pengetahuan sosial,” dalam m. deden ridwan (ed.), tradisi baru penelitian agama islam: tinjauan antardisiplin ilmu, (bandung: nuansa, 2001), h. 37-38. ngainun: peengembangan studi islam | 151 is regarded as the right way to go beyond the rigor of thought and study of religion, especially islam.5 more focused, afrizal identifies several issues related to the development of islamic studies in ptki. first, islamic studies lack a clear relationship with humanitarian issues. one of the contributing factors is the focus of islamic studies taught only on the cognitive (knowledge) aspect, and lacks sufficient attention to the affective (attitude) and psychomotor (skill) aspects. the affective aspect relates to personality. the knowledge acquired should be able to influence the behaviorof everyone who studies it. while psychomotor is a skill that also includes the skills and abilities to motivate others so that the person can follow and run every good that it gets. the skill of the scientific authority on the use of islamic studies is mostly only in conditions that lack attention to how the study provides the motivation to be implemented and practiced in life. second, the significance of islamic studies in general has decreased. this is due to the emergence of an impression in the community that the study of islam is an easy thing to learn. there is a growing notion that studying islam can be doneautodidically. the conditions are different from natural science, such as physics, chemistry, biology, etc. that can not be taken by self-taught. by reading islamic books, everyone can understand the teachings of islam well. taking light on islamic studies has broad implications for the decline of islam. people increasingly the weakness in learning theislamic teaching. third, the changing tendency of society from the abstracting of science to become more realistic and concrete mastery of science. islamic studies generally deal with the spiritual, psychological, personality and other abstract things. some pragmatic-minded societies feel that such science lacks direct benefits to life. this condition is exacerbated by the appearance and contribution of ptki graduates who are less encouraging. not a few graduates of ptki whose mastery of religious knowledge is less encouraging. the knowledge is mastered also did not have a direct impact in improving the 5sayuthi ali, metodologi penelitian agama, pendekatan teori & praktek, (jakarta: rajawali, 2002), h. 5. 152 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 welfare of their life compared to alumni of non ptki universities. in fact, a convincing appearance can be a media campaign of ptki for the wider community. in certain cases, changing the status of some iain into uin also become important to consider. when the study program of islamic studies in ptki is less desirable for students than the general university, some of the ptai leaders have tried to find a way out. one way to do this is to change the status of iain into a uin that makes it possible to open general studies. the opening of the general study program did increase the interest of prospective students to study at uin. some alumni of madrasah who have the capital of the wealth of islamic studies also choose the general study program. as the number of students increase, it turns out the islamic studies programs are still less interested, even worse than before. fourth, the packaging of islamic studies in general is less interesting. islamic studies is a product offered to the public at large. in addition to quality issues, the interesting packaging also influences the enthusiasts. at this point it takes hard work to design and offer a compelling islamic study.6 the various weakness that exist in islamic studies must be overcome. various steps must be formulated and implemented so that islamic studies will not lose any interest. if no serious steps are taken to arouse interest in islamic studies, it is no exaggeration that islamic studies will become increasingly the lack from time to time. in the framework of developing strategies to attract young people to pursue islamic studies, the design of compelling figures is an important step to consider. studies or research on real character studies are already quite fertile, but the implementation is not easy. one of the disadvantages is in the methodology aspect. the lack of selection of methodologies have far-reaching implications. the results of studies rarely conducted to be blurred and less precise 6afrizal m, ”perumusan kembali kajian ke-islaman di perguruan tinggi agama islam, relevansi kajian ke-islam an dengan persoalan kemanusiaan,” makalah, the9 annual conference on islamic studies, surakarta, 2-5 november 2009, h. 2-5. ngainun: peengembangan studi islam | 153 because of the problem of this methodology. even worse, because of the lack of methodology the personality of a person can be lost or invisible. another weakness in character studies is in character selection. the selecting of figure sometimes do not reflect a figure that is "worthy" to be used as a subject study material. the inappropriateness of categorizing as a figure but still being forced to be researched seems to depart from pragmatic considerations, not scientific considerations.7 pragmatic considerations for example for the final project, for the project research lecturer, or other pragmatic considerations. figure studies should be done with careful consideration. the various weaknesses that should be minimized and various improvement efforts should be done continuously. through serious efforts and continuous improvement, it is hoped that the study of figures can contribute to the progress of islamic studies. the study of figures is important to be developed within the context of the development of islamic studies due to several considerations. first, in terms of nature, actually the study ofcharacters is very interesting to be done. through the study of figures can be obtained many benefits, information about the character, their work, thoughts, contributions, social context, and the dynamics of history that surrounds them. second, character studies can serve as a platform for starting bigger ideas in the future. the starting point is the thinking of the characters. in another perspective, character studies are the media of evaluation to organize the futurebe better. somemistakes that have occurred in the past should not be repeatedanymore. third, as the validity selection of the development in various inventions. the study of figures of a certain figure by observing his actions, struggles, and thoughts can serve as a benchmark for what the character thinks, what he isdoes and champions, thencan be claimed as a new discovery or vice versa8. 7arief furchan dan agus maimun, studi tokoh, metode dan penelitian mengenai tokoh, (yogyakarta: pustaka pelajar, 2005), h. 2-3. 8syahrin harahap, metodologi studi tokoh pemikiran islam, (jakarta: prenada, 2011), h. 10-11. 154 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 considering these aspects, the study offigures is important to serve as one of the models that enrich the treasures of islamic studies in indonesia the significance of figure studies on islamic studies research is an important aspect that should be grown in universities, including islamic religious higher education (ptki). through the research is expected to increase the quality of lecturers, institutions, and scholarship. research conducted intensively by lecturers is an effort to maintain the knowledge of the islamic religion as well as developing the elements of information and methodology. lecturers are a key to the development of research quality. the main task of the lecturer is summarized in the tri darma of higher education is education and teaching, research, and community service. tri darmacan not be regarded separately. those are unity interconnected with each other. research should be the foundation used to run the learning process and community service. research activity is essentially a process of production and reproduction of scientific knowledge to be distributed through the process of transfer of knowledge in lecture activities and community empowerment. integration of these three aspects makes lecturers can perform their main duties optimally. research skills require a solid theoretical foundation and sufficient experience. therefore it takes a variety of efforts for lecturers can continue to increase knowledge about research and has an ongoing research experience. without any serious effort, the quality of lecturers research is difficult to grow and develop optimally. the importance of research should continue to be socialized, because think the existing reality is still not in line with expectations. there are several important steps that can be done so that research conducted by lecturers has functional value and not just as a report stacked on the library shelf. first, the research products that have been done by lecturers serve as a material to enrich the learning process. this is important so that the learning process can bring new information and knowledge to the students. second, the implementation of research in ptki is important to develop more varied research models and approaches in order to the ngainun: peengembangan studi islam | 155 islamic religion more colorful. third, research can serve as an important ingredient to strengthen community service. one of the important models to develop is the study of character model. research on acharacter actually has became a model of research that is quite fertile in ptki, both public and private. the research model of the character studyis almost evenly distributed across all faculties, including evenly among lecturers and students. this can be observed from the lecturer research or students’ final assignment, either at the level of s-1, s-2, or s-3. in the context of the development of islamic studies, since the 1970s there has been a passion and a bright spot that marks a new development in islamic studies. this is due to-among others-the basis of various philosophical constructions. the implication, islamic studies are always in the process of unstoppable dynamics so it is always interesting to be studied. this new development is influenced by the presence of muslim intellectuals who have completed their education in abroad. their educational supplies make them have a richer capital in studying islam. such conditions are certainly different from the previous generation of intellectuals are more normative and truth claims. tracking the development trace of the study of figures in ptki found that the figure that has a significant role in developing is prof. dr. harunnasution. harun has an important contribution in the introduction of new approaches in islamic studies. a new approach that is introduced by harun is a rational approach.9harun also made many significant steps in the context of developing islamic studies. first, laying a fundamental and thorough understanding of the teachings of islam.second, make an iain curriculum change. he designed a curriculum that is adaptedby the spirit of his understanding of the rationalislamic teaching. third, founded the postgraduate faculty at iain. a graduate program founded by harun is expected to produce a rational graduate and understand philosophy well.10 the presence of harunnasution at iain jakarta after a study at mcgill university canada did bring many changes. harun diligently invites and 9nurisman, pemikiran filsafat islam harun nasution, pengembangan pemikiran islam di indonesia, (yogyakarta: teras, 2012), h. 2-3. 10ibid., h. 74. 156 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 encourages many parties to study islam with a broader approach. for harun, the monodisciplinary approach should have been developed more broadly. he does not only offer an interdisciplinary approach, but also inmultidisciplinary. although in its development many criticize the efforts made by harun, but it must be admitted that harun has planted a new milestone in islamic studies in ptki,11 even in indonesia. these islamic thinkers have inspired the iain throughout indonesia to develop the study of figures. harun himself is an intellectual who studies the character carefully. his dissertation is about muhammad abduh, focusing on theological thought of muhammad abduh. not only that, harun also transmit the model of study of the figures to his students in iain jakarta postgraduate program and other iain where harun became the teacher. the result of harun’s hard work is seen in the increasing number of final assignments, both thesis and dissertations, that use a character study approach. one of the factors driving the more fertile study of figures is their contextualization with the dynamics and development of society. through the study conducted is expected to contribute positively to the community. mujiburrahman mentions that the study of figures is interesting to be done because it is often able to provide other alternatives of religious thought that is common in society. this condition is especially booming in the new order era in which islam as a political movement is underpinned by the government. in such a repressive system of government many people are subsequently transferring their creative energy to the development of islamic studies. included in this group is the iain. the flourishing of various study groups was an undeniable effect of present sociological reality. another aspect that can not be ignored is the rampant translation of the work of muslim thinkers from outside indonesia.12 11waryani fajar riyanto, studi islam indonesia (1950-2014), rekonstruksi sejarah perkembangan studi islam integratif di program pascasarjana perguruan tinggi agama islam (ptai) & annual international conference on islamic studies (aicis), (pekalongan: stain pekalongan press, 2014), h. 51-53. 12mujiburrohman, mengindonesiakan islam, representasi dan ideologi, (yogyakarta: pustaka pelajar, 2009), h. x-xi; mutohharun jinan, ”transformasi intelektualisme islam, telaah atas perbukuan dan kependidikan kontemporer,” jurnalsuhuf, vol. 23, nomor 1, mei 2011, h. 1-13. ngainun: peengembangan studi islam | 157 the choice to study the figures, in addition to some of the above arguments, is also based on the gait played by a character. a person becomes a figure not only because of his personal aspect, but also the public acknowledgment of the gait done. ali shariati, as quoted by azra, said that there are four factors that affect the fate of society. the most important factor is the big personal factor. the other three factors are coincidence, norm and people.13 a great person is a person who is full of exemplary. it has many more values, from the aspect of personality, social activity, or thought. the more value it possesses inspires others who interact-directly or indirectly-with themselves. it is this kind of thing that makes a person a character. as a character, everything related to him attracts other interests and concerns. a character has what is called personality quotient.14 the personality intelligence is actualized to the capacity and capability to know yourself vertically (to god) and horizontally (to human beings) as it is. this actualization implication reflects openness and honesty. honesty is a key characteristic determinant in determining caliber capacity.15 another perspective mentions that cohesiveness is related to the intellectual aspect. a character has an intellectual advantage compared to the average man in general. these intellectual advantages make it possible to understand the reality and ability to choose and take action effectively and efficiently. his actions make an important contribution to the society in which the character resides. there is a correlation between cohesiveness and social aspects. first, there is a character who became very famous after death. this kind of person can be categorized as a great person at a less precise time. reality is not ready to accept the innovative and creative ideas it creates. his thinking can be said to be beyond his time. in sztompka, the character 13azyumardi azra, pergolakan politik islam, (jakarta: paramadina, 1996), h. 153. 14peter d. harms and marcus credé, “emotional intelligence and transformational and transactional leadership: a meta-analysis,” journal of leadership & organizational studies, 17.1, 2010, h. 5-17. 15wawansusetya, sembah raga hinggasembah rasa, menemukanhakikatdalampraktikpenghambaan, (yogyakarta: kreasiwacana, 2010), h. 5657. 158 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 belonging to this category is called, "anticipating future epics that have not yet appeared."16 second, the emergence of ideas, thoughts, and ideas of a person is due to the growth of social maturity. thesocial maturity not only recognizes and appreciates the thoughts of the characters, but also encourages and awakens the emergence of ideas for the ideas of the characters. the social maturity is realized because it has built the academic discipline. the academic discipline enables and triggers discovery after discovery. the mechanism is through public scrutiny in the field of specific research that results immediately disseminated to spread widely in the community.17 third, the entire epic produces creativity, innovation, and authenticity that is sometimes called the "golden age". this era can be realized because the social atmosphere is conducive in supporting the development of human achievement.18 in detail, furchan and maimun identified four indicators that determine a person's category as a figure. first, succeed in the field. it is called successful if certaingoals that is targeted have been successfully achieved. those who are called figures are above average humans in general. second, has monumental creation. the work may be written or other creations. substance is someone called a figure because of his creativity in producing creation. third, has influence in society. the influence indicates that the character is a reference in community. aspects that made reference can be thought, also be an activity. and fourth, his character is recognized "mutawatir". with all the advantages and disadvantages, people give a positive appreciation to everything that is in the character himself.19 16piötr sztompka, sosiologi perubahan sosial, terj. alimandan, cet. v (jakarta: prenada, 2008), h. 315. 17ibid. 18ibid. 19arief furchan dan agus maimun, studi tokoh, metode dan penelitian mengenai tokoh, (yogyakarta: pustaka pelajar, 2005), h. 12-13. ngainun: peengembangan studi islam | 159 a person can be a figure because it is supported by various factors. sztompka describes it in an interesting sentence. "human creation is extraordinary, great because of its greatness. these humans reflect the quality of the brain and the feeling of being extraordinary: intelligent, clear, strong beliefs, diligent in following his goals, and leading the way.20"because of this qualification, the personality leaves the influence of the society around him. the methodology of study figures funds are based on the explanation above, the strengthening of the methodology becomes a fundamental requirement. according to kamaruzzamanbustamam-ahmad, there are two basic reasons why methodological issues are so important. first, the study of islam that muslims are generally less comprehensive. one of the causes is the weakness in the methodology aspect. a further implication of this condition is that muslims are incapable of producing thought. in general, muslims just become consumers of thought. second, the assumption that islamic studies have entered into various fields of science. so that is neededmastery of methodology well. the inability to master the methodology makes the study of islam less able to develop optimally.21 in addition, strengthening the methodology also contributes significantly to built progress on a broad scale. progress is difficult to obtain in a weak community of methodological aspects. the experience of world history proves that advanced countries have successfully achieved their dreams because of the mastery and application of methodology. strictlyqomar states that, "a developed nation isits thoughts and actions through methodological considerations."22 for students, the methodology is the study of the principles that guide the students about a field of knowledge, and is particularly concerned with a high branch of science in deciding whether accept or reject the 20ibid., h. 321. 21kamaruzzaman bustamam-ahmad, islam historis, dinamika studi islam di indonesia (yogyakarta: galang press, 2001), h. 6-8. 22mujamil qomar, fajar baru islam indonesia? kajian komprehensif atas arah sejarah dan dinamika islam nusantara, (bandung: mizan, 2012), h. 71. 160 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 exact propositions. all of that are done as part of knowledge body in general as well as their scientific discipline.23 it is in this aspect that methodological theories are important to be widely disseminated. in college, the methodology should be reinforced because in general there is a tendency for the methodology to be less seriously explored. in addition, serious thinking is also required to implement the methodology on a practical level. the mastery over the methodology is important, but its mastery and application ismore important. one of the implementation methodology is character study. the study of figures as part of islamic studies, viewed from the perspective of research purpose, has various uses in the scientific world. first,the character research can enrich the body of theoretical knowledge. second, the character research can develop problem-solving methods faced by humans. third, develop technology in the form of equipment that simplify human life. and fourth, to obtain useful information, both for the world of science and decision-making.24 research purposes, including character studies, should be a boost for the development of more intensive islamic studies. the study of figures, if done seriously, can contribute widely to the development of islamic studies. research, as its implications, must be a tradition. one of the weaknesses of ptki has been in this region. related to the study area of the character, the thought of abdul rozak is important to be considered. according to rozak, all the disciplines of social sciences and humanities have five areas of study. first, the model research model. second, the research model works of characters. third, the research model ideas and content works. fourth, the model of historical development research.and fifth, the influence research model. 25 23mohammad anwar, ”islamic economic methodology,” dalam muhammad muqim (ed.), research methodology in islamic perspective, (new delhi: institut of objective studies, 1994), h. 177. 24jujun s. suriasumantri, ”penelitianilmiah, kefilsafatan, dankeagamaan: mencariparadigmakebersamaan,” dalam m. dedenridwan (ed.), tradisibarupenelitian agama islam: tinjauanantardisiplinilmu, (bandung: nuansa, 2001), h. 65-66. 25abdul rozak, “filsafatilmukalam (studiilmupemikirandalam islam),” makalah, the9 annual conference on islamic studies, surakarta, 2-5 november 2009, h. 6. ngainun: peengembangan studi islam | 161 character research models can take the form of biography. biography, says kuntowijoyo, though highly micro, is part of a larger historical mosaic.26 biographies deal with individuals who have great influence in human history. they may be great thinkers, policy makers, statesmen, or figures from other fields. in addition, this branch also gives attention to the understanding of a person in his historical context. this historical context includes everything that is around life.27 each biography should contain four things: 1. the personality of the character 2. supportive social forces 3. the historical painting of his day 4. luck and opportunity28 in addition to biography, character studies can take on other aspects as the focus of the study, which is the history of thought. thought is an important aspect can not be separated from human life. r.g. collingwood, as quoted by kuntowijoyo, provides an ontological basis for the importance of this study of the history of thought. first, all history is history of thought. second, thinking is only possible by a single individual. and third, historians only do back minds of the past.29 there are several aspects of thethinking historyof a figure that can be selected, namely: first, the genesis of thought. aspects trace the thinking of a character from his early work to his last work. second, consistency of thought. the aspect studied is the consistency of thought throughout his intellectual career. third, the evolution of thought, namely the change of thinking during his intellectual career path.fourth, the systematics of thinking, namely mapping the frame of character’s thingking.fifth, the development and change of a character's thinking.sixth, the variant of thought.seventh, communication of thought.and eighth, internal dialectics and continuity of thought, as well as intertextuality (comparison between texts).30 26kuntowijoyo, metodologi sejarah, (yogyakarta: tiara wacana, 2003), h. 203. 27akh. minhaji, sejarah sosial dalam studi islam: teori, metodologi, dan implementasi, cet. ke-2, (yogyakarta: suka press, 2013), h. 46-47. 28kuntowijoyo, metodologi sejarah, h. 206. 29ibid., h. 190. 30ibid., h. 192-193. 162 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 in sequence and coherence, the methodological steps that can be performed in the study of figures are as follows: 1. determine the field of study of researchers’ interest. the researcher's interest may be related to personal interests or interests based on the subject or department. we recommend that interest be adjusted between personal interests and majors. thus will facilitate the process of writing and suitability field of science. 2. the selected field is the field most controlled by the researcher. in fact this is a logical consequence. the most mastered fields allow one to more easily carry out research activities. conversely, if the field is not mastered it will be difficult for the process of research work. 3. make a list of any character or scientist who is viewed as an expert in the field that will be studied. the making of this list is done in order to inventory any character in the field to be studied.this inventory facilitates a researcher because it means having many choices. 4. 0f the many figures who have been inventoried then made rank it based on written works, views of people and the public about the character, and expert judgment researchers themselves. in this step requires carefulness, precision, and perseverance as it will affect the next step; 5. the list of advantages and disadvantages of each character in the field thatwill be studied. these advantages and disadvantages are important as a scientific consideration, not an emotional consideration. 6. after that determined the selected figure to be studied. of course, the election is done by considering various aspects comprehensively 7. to add insight about the character, the researcher conducts a prior study of anyone who has studied the character to obtain state of the arts. 8. begin studies by collecting the data31 31http://mudjiarahardjo.com/materi-kuliah/218-sekilas -tentang-studi-tokoh-dalampenelitian-.html, diakses selasa, 7 agustus 2014. http://mudjiarahardjo.com/materi-kuliah/218-sekilas%20-tentang-studi-tokoh-dalam-penelitian-.html http://mudjiarahardjo.com/materi-kuliah/218-sekilas%20-tentang-studi-tokoh-dalam-penelitian-.html ngainun: peengembangan studi islam | 163 conclusion the study of figures has a significant role to continue to grow in ptki. the long-established and emerging research models need to be strengthened to enrich the treasures and insights of islamic studies. through the study of figures is expected the islamic studies increasingly discover the uniqueness and strength in the environment of ptki. methodologically, the study of figures actually is not much different from other research models. indeed there are some distinctive characteristics that do not exist in other research models. precisely because of this uniqueness is needed thinking and development efforts for the study of the stronger the role and position. the implementation of the study of figures in the realm of islamic studies is more interesting to be dissiminated. therefore it is necessary to think about appropriate methods and strategies at the application level. in this way it is expected that islamic studies will be stronger in the role and position. bibliorgaphy abdullah, m. amin. islamic studies di perguruan tinggi, pendekatan integratifinterkonektif. yogyakarta: pustaka pelajar, 2006. ali, sayuthi. metodologi penelitian agama, pendekatan teori & praktek. jakarta: rajawali, 2002. anwar, mohammad, ”islamic economic methodology,” dalam muhammad muqim (ed.). research methodology in islamic perspective. (new delhi: institut of objective studies, 1994). azra, azyumardi. pergolakan politik islam. jakarta: paramadina, 1996. bustamam-ahmad, kamaruzzaman. islam historis, dinamika studi islam di indonesia. yogyakarta: galang press, 2001. furchan, arief dan maimun, agus. studi tokoh, metode dan penelitian mengenai tokoh. yogyakarta: pustaka pelajar, 2005. harahap, syahrin. metodologi studi tokoh pemikiran islam. jakarta: prenada, 2011. 164 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 harms, peter d. dan credé, marcus, “emotional intelligence and transformational and transactional leadership: a meta-analysis.” journal of leadership & organizational studies. vol 17, nomor 1, 2010. jinan, mutohharun, ”transformasi intelektualisme islam, telaah atas perbukuan dan kependidikan kontemporer.” jurnal suhuf. vol. 23, nomor 1, mei 2011 kuntowijoyo. metodologi sejarah. yogyakarta: tiara wacana, 2003. m. afrizal, ”perumusan kembali kajian ke-islaman di perguruan tinggi agama islam, relevansi kajian ke-islam an dengan persoalan kemanusiaan.” makalah. the9 annual conference on islamic studies, surakarta, 2-5 november 2009. meuleman, johan hendrik, ”pembaruan agama islam dalam perspektif ilmu pengetahuan sosial,” dalam m. deden ridwan (ed.). tradisi baru penelitian agama islam: tinjauan antardisiplin ilmu. bandung: nuansa, 2001. minhaji, akh. sejarah sosial dalam studi islam: teori, metodologi, dan implementasi, cet. ke-2. yogyakarta: suka press, 2013. mudzhar, m. atho’, “studi hukum islam dengan pendekatan sosiologi,” dalam m. amin abdullah, dkk. 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10.29240/ajis.v5i2.1816 | page: 101-116 integral-universal education: analysis of m. natsir’s thoughts on islamic education kasmuri selamat universitas islam negeri (uin) sultan syarif kasim, riau, indonesia kasmuri31@gmail.com abstract. this paper aimed at exploring m. natsir's thoughts on islamic education. using a qualitative study with a historical approach, the writer found that m. natsir was a rare figure. he was not only a scholar but also a thinker, a politician, and an educator. as an educator, he not only became a teacher, but also gave birth to various educational concepts known as an integral and universal education concept. he was an architect and an anti-dichotomous thinker of islamic education. according to natsir, islam did not separate spiritual matters from worldly affairs. the spiritual aspect would be the basis of worldliness. the foregoing indicated that religious ethics emphasized by islamic teachings must be the foundation of life. the conceptual basis of "educational modernism" with tauhid as its foundation demonstrated that he was a figure who really cared about islamic education. keywords: integral-universal education, m. natsir, thought introduct io n minangkabau, west sumatra, is one of the areas that cannot be underestimated because there are many great figures on the national and international scales in various fields of expertise from this area, such as scholars, politicians, and other strategic fields. among these figures are tuanku imam bonjol, haji agus salim, sutan sjahrir, hamka, m. natsir, and others. everybody knows these names and their works. these figures lived in the early 20th century when three ideological groups competed with one another to dominate in the struggle for independence. the three groups were islam, secular nationalism, and communism. in the early days of indonesian independence, another ideological group known as socialism emerged. in the era of independence, these ideologies were promoted by political parties. secular nationalism was supported by the new indonesian national party 102 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 (in indonesian abbreviation, pni); communism was promoted by the indonesian communist party (in indonesian abbreviation, pki); and socialism was espoused by the indonesian socialist party (the so-called parsi, later changed to psi). in this case, according to hertbet feith, there were five ideologies that developed at the beginning of the country's own growth, namely islam, nationalism, communism, socialism, and javanesetraditionalism (herbert feith and lance castle, 1986). competition and challenges from these non-islamic ideologies drove islamic figures, including natsir, to critically assess various ideologies that already developed in indonesia. this step was then followed by formulating an islamic ideology. as the mediators, islamic leaders including agus salim, sukiman wirjosandjojo, wachid hasyim, and m. natsir, m. roem initiated to establish an islamic party. they planned a congress that incorporated representatives of islamic groups in indonesia. a congress committee was formed, and m. natsir was positioned as the chairman. the congress further known as the "the congress of indonesian muslim ummah" held in yogyakarta, the 7th-8th of november 1945, was attended by no fewer than 500 people consisting of islamic figures and the general public (bachtiar, 2012: 70-71). the congress resulted in the establishment of masyumi party as a 'single party' channeling the political aspirations of indonesian muslims (kedaulatan rakyat no. 8 / dated 9 november 1945; noer, 1987: 19; mahendra, 1999: 62). m. natsir's seriousness in responding to the challenges at the beginning of the 20th century was not merely active in political organizations, but he was active in a religious organization concerned with education and preaching as well. the organization was called the islamic union (in indonesian acronym as persis). his decision to get engaged into persis was not without reason. for him, persis could be a bridge for the struggle in dealing with various problems faced by muslims at that time. for natsir, persis was an organization with selected people that were accountable. m. natsir also felt that persis as a socio-religious and educational organization had something in common with his mindset and his bases of kasmuri selamat: integral-universal education… | 103 struggles. as well-known, this organization was committed to fighting for islamic teachings based on the qur'an and sunnah. also, persis concentrated on preaching and education by expanding the spread of islamic tabligh and da'wah' (ajip rosyidi, 1990: 39). as a mujtahid devoting all of his thoughts (ijtihad), m. natsir subsequently spawned his thoughts on integral and universal islamic education based on the qur'an and sunnah with tauhid as the ideology. the contribution of m. natsir's thoughts in the field of education can definitely face the reality of islamic education which is undergoing intellectual deadlock, the term used by abd. rahman assegaf. the foregoing can be identified from several indications such as the lack of renewal efforts, the practice of islamic education nowadays that has not yet been constructed on creative, innovative, and critical thinking as regards actual issues, the educational learning model which is more dominant in an intellectualism-verbalistic approach, and the orientation of islamic education merely oriented towards the formation of 'abd (servants of allah) but not yet balanced with the attainment of muslims’ character as the prosperity agents and leaders on earth (khalifah fi alardh) (agung, 2017: 44). in terms of data and the means of data analysis, the type of this study is categorized as a qualitative study, aiming to reveal the findings with respect to m. natsir's thoughts of islamic education (moleong, 2007: 6; cobin, 1997: 11). the method applied is the historical method to search, examine, and critically analyze the past track records and attempt to synthesize data into a reliable historical presentation (gottschalk, 2008: 39; barnadib, 1982: 38). corresponding to the primary data source, the researcher studies and presents m. natsir's thoughts on islamic education sourced from his manuscripts and scientific works. the secondary data are solicited from the written works of others about m. natsir, dakwah dan pemikirannya by thohir luth; natsir, politik santun di antara dua rezim by the kfg team of writers, m. natsir sebuah biografi by aji rosidi, m. natsir 70 tahun edited by yusuf abdullah puar, and others. m. natsir’s b iog raphy 104 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 alahan panjang is a fertile plateau known as gumanti valley. in this area lie many coffee, vegetable, and rice fields. the air condition is considered healthy and cold because this area is located under the mount talang. in addition, the panoramic views of lakes in the upper and lower parts of the area and the river stream of batang hiliran gumanti add to the beautiful sensation of this area. the river cannot be separated from natsir's life. in a house on the edge of a lake that is part of solok regency, west sumatra, a man named mohammad natsir was born (the 17th of july 1908). he was the son of a writer named idris sutan saripado and a mother named khadijah. in accordance with minangkabau’s tradition, growing up as an adult, the name natsir was equipped with a customary title called mohammad natsir datuk sinaro panjang (rhoma dwi aria yuliantri, 2015: 47). in 1918, sutan saripado changed his job from a writer to a guard from alahan panjang to ujung pandang, sulawesi. in a village where he was born, little natsir spent his time learning religion, and his intellectuals were honed by his three siblings (yukinan, rubiah, and yohanusun) (salam, 1990: 131). just like many boys on the ground of minang, little natsir learned the qur’an at a mosque called surau dagangdi around alahan panjang (the kfg team of writers, t.t: 8; bukhari umar, 2009: 211). at the age of 18 years old (1926), natsir wanted to enter his (holland inlandse school). however, it was not undertaken because he was just a son of a lowly employee (thohir luth, 1999: 22). therefore, whenever he saw the sturdy stone-walled building in the city of padang, the young natsir's heart always shook. the memory of being the son of a lowly employee (a writer) that was refused to enter the school was unforgottable. however, natsir did not lose himself in disappointment. he subsequently entered his adabiah padang, a special school in padang. however, it did not mean that after entering his adabiah padang, the young natsir lived in a very comfortable life. he passed five months of a life full of struggles. natsir lived independently, but he lived his life happily. in fact, this raised his awareness that happiness did not belong to the rich but to those who had a calm heart, and those who did not just surrender and give up on circumstances (yusuf abdullah puar, 1978: 4). after several months of schooling in padang, m. natsir moved to the kasmuri selamat: integral-universal education… | 105 governmental his in solok due to his father’s request. because of his intelligence, he immediately sat in class o1. solok was where natsir studied arabic and jurisprudence from tuanku mudo amin at the first time, in the afternoon at madrasah diniyah, and in the evening he studied the qur'an (deliar noer, 1990: 100). in 1920, natsir moved to padang at the request of his older sister, rubiah. this lowered the burden of his life. so, natsir graduated from his in 1923, in the span of seven years (1916-1923). subsequently, natsir studied at his and madrasah diniyah in solok and in padang (thohir luth, 1999: 22). after graduating from his, natsir received information about mulo (meer uitgebreid lager orderwijs) school in padang that offered scholarship. mulo was similar to the level of junior high school. he applied for a scholarship, and he was finally accepted. at mulo of padang, he began to become active in organizations. he joined organizations called jong-sumatranen-bond or the sumatran youth organization and jong-islamieten-bond (islamic youth organization), and pandu nationale islamietische pavinderij (natipji) which was similar to scouts (anwar, 2020: 185). for natsir, organizations would complement his knowledge (education) as a candidate for the nation's leader (yusuf abdullah puar, 1978: 4). m. natsir did not feel enough if his education was just ended up with mulo. after graduating from mulo, his desire to study in java was very strong. he was eager to migrate to java to continue his intellectual journey. he expressed his wish to his parents so that he could enter ams (algemeeene middelbare school), similar to the level of high school in bandung. natsir chose the literature department. his dream of studying at a school on the land of parahiangan eventually came true by means of a scholarship program (hepi andi bastoni et al, 2008: 4). in bandung, m. natsir built interactions with many religious figures as well as thinkers whose religious thoughts and understanding were aligned with his. he met a. hassan who influenced his thinking (nata, 2005: 75). besides studying formally at ams bandung, natsir also joined the jong islameten bond (jib) movement organization consisting of indonesian students studying in the netherlands. this organizational experience made m. natsir, at a very young age (20 years old), interacted 106 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 with major national figures (mahendra, 1994: 65). besides, m. natsir discussed each other with his peers. his outstanding intellectuality and competence allowed him to occupy the chair of the jib bandung (19281932). automatically, his political abilities would be honed. various activities that he took part in influenced his thinking (yusuf abdullah puar, 1978: 20). after graduating from ams with honors, natsir obtained a scholarship to study at the rechtnische hoge school (the high school of law) in batavia (jakarta) or the college of economics in rotterdam, the netherlands. natsir really aspired to become meester de rechten, a legal expert. however, along with a change in his thinking, natsir did not take a scholarship to continue to the law school, but he immersed himself to actively write, organize, and establish a school (djaini, 1996: 106). the private school on jalan lengkong besar no. 16 bandung, that he established, was the result of a discussion with a. hassan. he even immediately became a teacher with a salary of rp. 17.50. for natsir, this was an idealist project. m. natsir established the islamic education institute known as pendis to overcome the phenomenon of public schools that did not teach religion. he became not only the founder but also the director. he served for ten years since 1932 and developed in west java and jakarta (thohir luth, 1999: 24). subsequently, in 1938, m. natsir began to be active in politics by participanting in the indonesian islamic association (in indonesian abbreviation called pii) in bandung. two years later, in 19401942, he was trusted to be the chairman. in the same year (1940-1942), he also worked as the head of education bureau for the city of bandung (1945). at the same time, he was also trusted as the secretary of the islamic high school (the so-called sti) in jakarta (yusril ihza mahendra, 1994: 65). sti jakarta was the only islamic college established after independence. in 1945-1946 (post-independence of indonesia), m. natsir became a member of the central indonesian national committee (known as knip). later, sjahrir needed islamic support for his cabinet, so he was appointed to be minister of information. this was agreed by bung karno even though he had a polemic with m. natsir. bung karno said "hij is de man", he was the one (mohammad natsir / mohammad roem 70 years kasmuri selamat: integral-universal education… | 107 commemoration committee, 1978: 7). he became the minister of information in two cabinets, the syahrir 1-2 cabinet, and the 1st hatta cabinet. m. natsir's career in reaching this level of central government was supported by his strategic steps in the parliamentary session of the republic of indonesia (ris) on april 3rd, 1950, which was better known as the "integral natsir motion" (thohir luth, 1999: 25), which allowed the republic of indonesia to be reunited, that previously had by chance split into 17 (floriberta aning s, 2005: 139). the format of m. natsir's struggle then changed. that he initially entered the world of politics changed into the direction of da'wah. he formed the indonesian islamic da'wah council (known as ddii) foundation located in jakarta. he was not alone, but he established the foundation together with the ulama who were also masjumi former activists. although the format of his struggle experienced a change, his critical and corrective attitude towards the government never subsided. this situation made a gap in his relationship with the government, even full of tension. his courage to participate in signing petition 50 on may 5th, 1980, caused him to be banned from abroad without a clear legal process, during this state, until his death. the fragrance of m. natsir's name was also smelled overseas. this was due to his international preaching activities. the peak of his popularity was indicated by his interactions with international islamic figures. together with sheikh maulana abul a'la al-maududi (lahore) and abu hasan al-nadwi (lucnow), m. natsir chaired the alam islamy congress in damascus, 1956. not only that, natsir was also entrusted as the vice president of the world islamic congress based in pakistan (solichin salam, 1990: 132). as an appreciation for m. natsir's dedication to the islamic world, he was awarded the doctor of honoris causa (dr. hc.) from various countries (thohir luth, 1999: 27). finally, natsir's struggle in the world ended. he was picked up by the almighty on the 6th of february 1993 ad in a coincidence with the 14th of sya'ban 1413 hijriah, at the cipto mangkunkusumo hospital, jakarta, at the age of 85 years old. the news of his death became the headlines in various print and electronic media. various expressions of condolences emerged from both his peers and his political opponents. not only from 108 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 the domestic media, but the news of m. natsir's death was also published in foreign media (bukhari umar, 2011: 216-2017). m. natsir's wr itten work s m. natsir was not only an activist that drove an organization but also an intellectual who consistently shared his ideas into writing. m. natsir's written works which later became books concerned various issues of politics, economy, education, preaching, and others. although his works did not refer to one field merely, if observed, these works were connected to one another, which presented islam as the main trend. yusuf abdullah puar (1978: 4) mentioned that there were about 52 titles of works that he produced since 1930. the titles on various occasions were later published as books as follows: the new morality (moral baru); islam dan kristen di indonesia; di bawah naungan risalah; dakwah dan pembangunan; dari masa ke masa; pendidikan, pengorbanan kepemimpinan, primordialisme, dan nostalgia; indonesia di persimpangan jalan; mempersatukan umat islam; kebudayaan islam dalam perspektif sejarah; asas keyakinan agama kami; bahaya takut; kom tot het gebed; pandaipandailah bersyukur nikmat; dakwah dan pembangunan; tolong dengarkan pula suara kami; world of islam festival dalam perspektif sejarah; mempersatukan umat islam; kebudayaan islam dalam perspektif sejarah; pandaipandailah bersyukur nikmat; dunia isam dari masa ke masa; tauhid untuk persaudaraan islam universal; iman sebagai sumber kekuatan lahir dan batin; kumpulan khutbah dua hari raya; and demokrasi di bawah hukum. some of the books above show that other than being concerned about the implementation of islamic teachings in the life of the nation and state, m. natsir also developed education for the people. the implementation of islamic teachings plays a significant role in empowering the ummah. through this education, natsir hoped that muslims must follow the guidelines of the qur'an and hadith. also, according to him, muslims must master religious knowledge and general knowledge at the same time, not separating the two sets of knowledge such as water and oil. m. na tsir's islam ic education co ncept kasmuri selamat: integral-universal education… | 109 from the life history and some of m. natsir's works, it seems that he is very responsive to social problems, including the problems of education in islamic boarding schools and madrasah. his responsiveness was evident in his involvement in educational institutions by participating in establishing the islamic unity islamic boarding school (persis) in bandung in march 1936. he was involved with his administrators and teachers who voluntarily sacrificed their time and energy for the pesantren. they included r. abdul kadir (an alumnus of the bandung engineering school) who taught engineering, and hassan who was concurrently the head of the pesantren. natsir was also a lecturer in education in addition to an advisor (syafig a. mughni, 1994: 69) m. natsir's motivation of gettig engaged into the education implemented by the islamic union (persis) derived from a thought and aspiration to build a harmonious system with the nature and islamic teachings. natsir's understanding of religion and education developed after he met ahmad hassan, a man from singapore, an indian descent, who later became a religious expert at the bandung islamic union (persis) organization. the meeting and continuous discussions with ahmad hikiran made natsir's mind flourish. in addition to exchanging ideas, the two of them also worked hand in hand in raising the pembela islam newspaper. apart from being a journalist, natsir and ahmad hassan also served as the persons in charge and the editors in chief of the pembela islam newspaper (yusuf abdullah puar, 1978: 15-17). one of the changes in natsir's thinking due to exchanging ideas with ahmad hassan was about the open islamic education. according to natsir, education must have a place of spiritual dependence, meaning that it does not only serve the power of reason and logic alone. natsir interpreted spirituality into the word tauhid which is then used as a basis for thinking about education (rhoma dwi aria yuliantri, 2015: 48). globally, muhammad natsir's education concept consists of five components, including integral-universal education, the concept of islamic education, educational ideology, the role and function of education, educational goals, and the function of foreign languages. 110 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 the co nc ept of i nte gral -unive rs al educ ation the concept of education that is integral and universal is a wellknown educational concept from m. natsir. the concept of combining intellect, morality, and spirituality is part of this integration. meanwhile, the universal concept means that education must be comprehensive. m. natsir argued, "the decline and progress of education do not depend upon the east and west; they do not depend on white, yellow, or black colors of skin; but they depend on the presence or absence of characteristics and potential of people’s abilites that make them worthy or not occupy a glorious place in this world”. m. natsir's concept is reflected in his reaction to the sociohistorical conditions he finds in people's lives. this concept is unique and has not even existed before in islamic society. the existing concept of education is only parochial, differential, and dichotomous. this condition, according to him, happens because muslims have got too long caught in the thoughts of sufism and colonialism (a. susanto, 2015: 119). this concept of education is echoed by the mission to spread islam, which is universal. islam not only teaches the relationship between servants and god, but also provides guidance that is useful as a view of human life. this universal nature means that islam knows no boundaries of countries and continents, so there is no conflict in science. this means, if the knowledge is true and good even though it comes from western and eastern countries, then muslims may use it as a guide and reference. in addition, according to him, progress in islamic education is not measured by worldly mastery but can provide assets for ukhrawi life (a. susanto, 2015: 120). basic edu catio n m. natsir revealed that devoting or believing in god must be the basis for every education in every generation. the concept or basis of deity as such is very important and needs to be applied (natsir, 2015: 10). besides, according to him, the concept of tauhid is related to the morality of al-karimah. tauhid will be formulated on noble morals such as the birth of a sense of sincerity, honesty, courage, and a sense of responsibility to carry out obligations that are believed to be true (abuddin nata, 2005: 86) kasmuri selamat: integral-universal education… | 111 from the above view, it is found that the basis of islamic education is the qur’an and hadith based on tauhid. monotheistic education teaches man to enslave himself only to allah swt. it aims to glorify human beings in this world and the hereafter. slavery can be interpreted as a form of fear, obedience, and human submission to his rabbi (allah swt). to create the success of life in this world and the victory of the hereafter, it takes mastery of science and technology as well as skills. in other words, a human being who fears allah swt means that he already has knowledge because to become a true servant of allah swt, he must have knowledge. role a nd fu nction of education one of the challenges faced by m. natsir at that time was the assimilation or indonesianization launched by the dutch colonial government. this assimilation or indonesianization was an attempt by the colonial government to embrace important indonesian figures so that they had a view and were oriented towards den haag, so that slowly their view of life as an indonesian nation would be forgotten. besides, they also recruited smart students, and they were then taken care by the families of dutch nationality and / or who adhered to christianity. their mission was successful. this was proven by amir syarifuddin who was muslim but then converted to protestant christianity (m. natsir, 1987: 4). seeing this phenomenon, m. natsir emphasized education that functions to liberate, namely conscious and sustainable efforts to humanize humans so that they can actualize themselves (syaiful anwar, 2017: 91). therefore, education must have the role and function of education that humanizes humans and plays a role in making humans become servants of god, not servants of other humans. on this basis, m. natsir proposed six educational formulas as follows: 1. education must function as a means to educate humans in order to achieve perfect physical and spiritual growth and development. 2. education must be directed to form students who have human characteristics in order to achieve the moral of al-karimah (noble morallity). 3. education must be a means to produce honest and true human beings. 4. education must play a role in realizing humans who can reach the core of their life, namely becoming 'abd, true servants of allah. 112 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 5. education must be able to make people who in all their daily activities become rahmatan li al-'alamin. 6. education should really encourage the perfection of humanity but not eliminate and alienate it (bukhari umar, 2009: 218). educational ob ject ives addressing the purpose of islamic education, it cannot be separated from the purpose of human creation. the purpose of human creation as mentioned in qs. adz-dariyat verse 56 is to worship allah (serve him). the purpose-related details of human life are described by m. natsir as the purpose of islamic education. according to natsir, education must be taught to learners as the capital in facing life as the best creation of god and as the khalifah fi al-ardh (leaders and posperity agents on earth) (m. natsir, 1954: 83). furthermore, according to natsir, as the leaders and the prosperity agents on earth that are exalted by allah, humans should carry out allah's orders and do good deeds to others, and perform worship towards their god (surah al-baqarah: 177). explicitly, humans must have at least six characteristics, namely first, having faith and monotheism which is reflected in his daily behavior; second, having a philanthropic spirit; third, always having a vertical relationship with god by carrying out prayers continuously; fourth, strengthening horizontal relationships with fellow human beings by distributing part of the assets they own; fifth, having noble morals marked by commitment in fulfilling the promises that have been made; and sixth, having a strong soul in facing unpleasant situations and conditions. resting on the above formula, m. natsir wanted the birth of productive human beings who contribute to their nation, country, and religion. however, such productivity should be based on worshiping god, as a form of self-service to god who has inspired them to work. such worship and slavery must also be seen in the framework of life’s struggles for the prosperity of mankind. fore ig n la nguage f unctio n kasmuri selamat: integral-universal education… | 113 appertaining to the urgency of foreign languages, especially dutch and arabic, natsir suggested that foreign languages be taught and understood by the following steps: 1. arabic is mandatory for elementary schools, secondary schools, and academies. otherwise, the university or school will not have many arabic speaking students. 2. knowledge of the arabic language should be mandatory for all services involving middle eastern affairs such as diplomatic, trade and business relations, banking, exchange of tourists and delegations with the aim that they consider arabic speaking countries their own home. 3. students who are proficient and skilled at arabic must be sent to arabic countries, upgrading arabic language and literature on the condition that they return and serve arabic in their country. 4. the existing arabic teaching syllabus should be rejected and replaced with a new one, alive, strong, powerful, and beautiful. likewise, grammar must also be arranged easily because the complexity and rigid methods used so far have created a tedious learning atmosphere and do not lead people to the capability of using foreign languages. 5. arabic should now receive the same attention as classical arabic that is to read and understand the news in newspapers, television, and the official language of government in conjunction with legal, political, diplomatic or speech-related terms, speeches, agreements and official routine reports that do not exist in the classical language. 6. the increasing tendency to teach islam without knowing arabic in the islamic and non-arabic world is extremely dangerous. this will only cause humans to be far from their original sources. more essentially, currently there is no knowledge or education that has been accepted without knowing the original source directly. it must be remembered that the originality cannot be replaced by translations. as a result of this tendency, islamic students or students in islamic universities do not know arabic well. 7. the main literature must be translated accurately into the dominant languages, so that interest in arabic can increase and 114 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 further introduce students to the original sources. the scholars who work in this field must be encouraged and publish their works. 8. scientific, linguistic or phonetic language teaching methods should be used to accelerate the speed of teaching arabic to nonarabic students, in the shortest possible time (abuddin nata, 2005: 92). m. natsir's thoughts on the importance of these foreign languages, especially arabic for muslims, are underpinned by that arabic is the key to unlocking knowledge and understanding islamic teachings. without mastering it, it is impossible for muslims to understand arabic books that have been written by previous scholars and islamic figures which contain very comprehensive knowledge. conclusion m. natsir is a mujtahid who is rich in various concepts or ideas. his views on islam (religion) and the state have been subject to study. likewise, the concept of islamic education giving birth to the concept of an integral and universal islamic education based on tauhid is a relevant concept to be practiced today. hence, m. natsir deserves to be called a thinker and architect of islamic education. an integrative education model based on tauhid (divinity) needs to be applied, so that there is no dichotomy between general and religious education. refer enc es anwar, syaiful dan abdul hakim el hamidy,biografi tokoh pendidikan islam sumatera barat. bandung: hakim publishing, 2017. anwar, syaiful dan sabda mustafa. tokoh pembaharuan pendidikan islam sumatera barat. kab. lima puluh kota: cv. mazaya, 2020. bachtiar, tiar anwar dan pepen irpan fauzan, persis dan politik: sejarah dan aksi politik persis 1923-1997, jakarta: pembela islam media dan pw persis jawa barat, 2012. barnadib, soetari imam, pengantar pendidikan ilmu pendidikan sistematis, yogyakarta: fip-ikip yogyakarta, 1984. kasmuri selamat: integral-universal education… | 115 bastoni, hepi andi dkk, mohammad natsir sang maestro dakwah, jakarta : mujtamaa press, 2008. djaini, abibullah, pemikiran dan perjuangan mohammad natsir.jakarta: pustaka firdaus, 1996. feith, herberth dan lance catles (ed), pemikiran politik indonesia 19451965 (terjemahan), jakarta: lp3es. gottschalk, l. 2009. mengerti sejarah. terjemahan nugroho notosusanto. jakarta: ui-press. khumaidi. “islam dan tata negara: pemikiran sosial-politik mohammad natsir”, dalam jurnal penelitian sosial dan keagamaan kontekstualita, volume 20, nomor 1, juni 2005. puar, yusuf a, m. natsir 70 tahun:kenang-kenangan kehidupan perjuangan islam. jakarta: pustaka antara, 1978. luth, thohir, m. natsir, dakwah dan pemikirannya. jakarta: gema insani press, 1999. madjid, nurcholis et.al, kehampaan spiritual masyarakat modern: respons dan transformasi nilai-nilai islam menuju masyarakat islam madani, jakarta: mediacita, 2001, cet. ke-5 mahendra, yusril ihza. “modernisme islam dan demokrasi: pandangan politik m. natsir”, dalam jurnal islamika, nomor 3, januari-maret, 1994. nata, abuddin. 2003. pemikiran para tokoh pendidikan islam. jakarta: pt.rajagrafindo persada, 2003. natsir, mohammad. capita selecta, jilid 1. jakarta: bulan bintang, 1973. ------. 1981. fiqhud da’wah. semarang: ramadhani ------. 1987. pendidikan, pengorbanan, kepemimpinan, primordialisme dan nostalgia, jakarta: media dakwah, 1987, cet. ke-1. noer, deliar, gerakan islam modern 1900-1942, jakarta: lp3es, 1990. panitia peringatan m. natsir/mohammad roem 70 tahun, m. natsir 70 tahun, kenang-kenangan kehidupan dan perjuangan, t.t: pustaka antara, 1978. 116 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 puar, yusuf abdullah, m. natsir 70 tahun: kenang-kenangan kehidupan dan perjuangan, jakarta: pustaka antara, 1978. ramayulis, “pemikiran m. natsir tentang pendidikan”, hadharah, vol. i. no. 1 s, floriberta aning,100 tokoh yang mengubah indonesia: biografi sejarah singkat seratus tokoh yang paling berpengaruh dalam sejarah indonesia di abad 20. yogyakarta: penerbit narasi, 2005. salam, solihin, wajah nasional, jakarta: pusat studi dan penelitian islam, 1990. susanto, a. pemikiran pendidikan islam, jakarta : amzah, 2015. tim penulis, natsir politik santun di antara dua rezim. jakarta: kfg (kepustakaan populer gramedia), t.th yuliantri, rhoma dwi aria, et.al, tokoh pemikir karakter bangsa, jakarta: direktorat sejarah dan nilai budaya direktorat jenderal kebudayaan kementerian pendidikan dan kebudayaan, 2015. ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 iain curup – indonesia | issn 2580-3174, (p); 2580-3190 (e) doi: 10.29240/ajis.v5i1.1351, page: 1-20 indonesia’s effort to improve islamic images in the united states during 2009-2017: a case study of interfaith dialogue hendra maujana saragih, esca hutama prayogo surya, syifa nur islamiah universitas nasional, jakarta, indonesia hendramaujana@gmail.com abstract. indonesia strives to improve the islamic image in the united states during the year of 2009-2017. as an effort, indonesia conducted interfaith dialogue as a diplomacy instrument with the united states known as the indonesia-us interfaith dialogue. as regards the interfaith dialogue, the researchers then scrutinized the efforts of indonesia to improve the islamic image in the united states. the researchers used two concepts and one theory in this study, precisely the concept of national interests, the concept of foreign policy, and the concept of public diplomacy. this study applied a qualitative approach. the secondary data were taken from books, journals, theses, and official websites and news. the results of this study revealed that after conducting an interfaith dialogue with the united states during 2009-2017, the islamic image in the united states raised to be positive. the positive’s improvement could be seen in us leaders who understood the true meaning of islam in which islam is a religion that brought peace as what was promoted by indonesia. keywords: interfaith dialogue, islamophobia in t roduc t ion in international conflicts, the attention is no longer focusing on the high politics that includes national security and military issues but instead focuses on low politics issues. it attacks non-traditional security issues such as the environment, the spread of diseases, transnational crime, and other contemporary issues threatening global peace. in addition, the conflicts’ issues of communal identity that are commonly based on religion, ethnicity, race, clan, ethnicity, or other identities become a factor of international conflict. 1 today, political actors use and uphold faith or religion as their weapons to participate in international politics. however, they occasionally have mis conceptions about the religion associated with crimes such as islam which currently linked 1andi purwono. “organisasi keagamaan dan keamanan internasional : beberapa prinsip dan praktik diplomasi nahdlatul ulama (nu) indonesia.” jurnal politik profetik : vol. 2 no.2, 2013, page. 1. mailto:hendramaujana@gmail.com 2 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 to acts of terrorism. unfortunately, it causes a bad image for islam as a radical religion. in the concept of islam, the relationship between individuals and nations is a relationship of peace in which as social human beings, we need to interact with other humans to fulfill life’s needs. considering as a perfect life system, islam has given the ways to convey the peace of human life in the world. 2 the spread of islam in the united states began with the first entry of islamic teachings into the americas through immigrants from syria in 18751912. afterward, several waves of immigration from islamic populations such as african, middle eastern states, eastern europe, and asia migrated to the united states. 3 the united states then issued immigration laws regarding the right to enter the country regardless of race or religion. thus, the contemporary united states can be said to be a state of pluralism. 4 on september 11th, 2001, the hijacking of a us aircraft allegedly carried out by a hard-line islamic terrorist group called al-qaeda headed by osama bin laden, crashed a plane into the world trade center (wtc) in new york and the pentagon in washington. this event is then called 911. after this incident, us president george w. bush, along with politicians and the us cia, made stereotypes about islam relating to acts of terrorism. furthermore, the us made a policy of war on terrorism, a policy to attack al-qaeda and osama bin laden in afghanistan. after 911, us media continued to preach a negative image of islam to the public in both their country and internationally, 5 the term islamophobia then was born among the western countries with a negative view of islam. islamophobia is defined as a fear and anxiety experienced by a person or social group against the teachings of the religion of islam and its adherents. moreover, islam is considered as a religion that is low and inappropriate to influence the values that exist in society, especially the us. 6 until now, in the era of president donald trump, islamophobia is still felt by the us public. trump issued a policy to ban the entry of immigrants from 2abizal muh. yati. “islam dan kedamaian dunia”. islam futura : vol. vi no.2, 2007. page. 13. 3 khalik, subehan. “sejarah perkembangan islam di amerika.” al daulah : vol. 4 no.2, 2015, page. 317 4ibid. page. 319. 5ema khotimah. “bias ideologis dan prasangka agama pada terorisme dan media massa.” jurnal agama : vol. xix no.04, 2003. pagesl. 347-350. 6moordiningsih, “islamophobia dan strategi mengatasinya.” buletin psikologi : tahun xii no.2, 2004 page. 75. hendra maujana saragih, et.al: indonesia’s effort to improve islamic images | 3 seven middle eastern and african islamic countries to maintain safety in the us. 7 previous research entitled moderate islamic identity in indonesian foreign policy (2004-2011) explained that indonesia is not a country that is built by religious similarity but by national pluralism and religious pluralism that is bound by the pancasila ideology as the basis of the state. the recognition of pluralism has influenced the pattern of indonesia’s foreign policy. during the soekarno and suharto governments, foreign policy was carefully monitored not to be dictated by considerations of islamic ideology. it is intended to maintain communal religious feelings so as not to damage national unity. however, the department of foreign affairs began promoting indonesia’s moderate islamic identity since 2004. minister of foreign affairs, hassan wirajuda explained, as the country with the largest muslim population in the world, indonesia bears the obligation to project the real face of islam, namely islam moderate. through various international forums and conferences, indonesia is trying to prove that islam, modernity, and democracy can go hand in hand with one another. this moderate expression of indonesian islam can at least be found on several occasions, such as in the bali democracy forum (bdf), the world movement for democracy, the parliamentary union of oic member states (puic), and the international conference on global movement of moderates. it confirms that indonesia’s foreign policy is no longer allergic to the elements of islam in portraying indonesia’s national identity on the international level. placement of moderate islamic identity as an essential dimension in national imaging indicates indonesia’s desire to display its uniqueness amid international relations. 8 according to this issue, it was found that the previous research was conducted to understand the specific arguments of the government elite in taking moderate islamic identity preferences in the formulation of indonesia’s foreign policy in 2004-2011. this present study, on the other hand, was conducted to determine the implementation of indonesia’s islamic moderate foreign policy towards the united states, which is in the form of interfaith dialogue or interfaith dialogue during 2010-2017. this study aims to find out 7jawahir tontowi. “kebijakan presiden trump dan respon masyarakatnya terhadap larangan muslim arab tinggal di amerika.” jurnal hukum ius quia iustum no. 3 vol. 24, 2017, page. 378. 8lelly andriasanti, “identitas islam moderat dalam kebijakan luar neger indonesia.” global : universitas agustus 1945 jakarta paper.vol. 16 no. 1 2014. pages. 13. 4 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 the extent of religious diplomacy carried out by the government and nongovernmental actors in the following year after the beginning of the dialogue in 2004. it took efforts to improve islamic image, which was underestimated by western countries because islam is a tolerant and peace-loving religion and not a radical religion and. moreover, this study aims at finding out the history, impact, and factors of islamophobia in the united states. with the new face of islam that began with the religious diplomacy carried out in 2004, indonesia hopes to achieve its national interest, so that western countries do not see islam as a radical religion but a tolerant and peace-loving religion. indonesia, as a country that embraces most religions, did not remain silent seeing the bad image of islam in western countries, especially the us. given the bilateral relations between indonesia and the us have been established since indonesia’s independence until now, 9 indonesia made an effort to improve the negative image of islam in the us, which was initially a negative image of islam created and spread by the us for the dominance of the liberation power and power of this contemporary era. in response to the aftermath of the 911 tragedy that caused a bad image of islam in the united states, indonesia sought to become a media link or bridge between the west and islam by spreading the understanding through indonesian foreign policy so-called moderate islam. in the era of indonesia’s presidential leadership, after the 911 tragedy, megawati at that time, gave a speech in indonesia and also visited the us and met george w bush as president of the united states. megawati conducted an interfaith dialogue, 10 and also stated that indonesia did not agree with the us military invasion of afghanistan to fight terrorists who the united states considered islamic terrorists. 11 furthermore, susilo bambang yudhoyono as president of indonesia made a statement to create a foreign policy of moderate islamic indonesia. this foreign policy aimed to make indonesia as a model of an islamic state that modernized and upheld democracy. 12 in addition to the other objectives of indonesia’s moderate islamic foreign policy, 9 embassy of indonesia. “brief history bilateral relations united states and indonesia”. accessed http://www.embassyofindonesia.org/index.php/bilateral-relations/on july 30th, 2019. 10 m. muttaqien, studi strategis indonesia ii: politik luar negeri republik indonesia. page. 110. 11 rizal sukma, islam in indonesian foreign policy. routledgecurzon. page.134. 12 ziyad falahi, “signifikansi diplomasi islam moderat era susilo bambang yudhoyono dalam merespon problem timur tengah.” andalas journal of international relations no.1 vol.2, 2013, page. 33. hendra maujana saragih, et.al: indonesia’s effort to improve islamic images | 5 it is to image indonesia by distinguishing itself from the radical impression of other arab countries. 13 in response to the poor image of islam in the us, starting from 2004 indonesia conducted interfaith dialogue with the us. 14 the objective of interfaith dialogue is to improve the image of islam in the united states and also to support the understanding between the united states and world muslims’ communities. the interfaith dialogue activity which was promoted by indonesia, was also targeted to counter negative stereotypes about islam that developed in the west, especially the united states. there was an assumption that islam was behind various acts of terrorism. 15 it is also considered important to dispel suspicions and misunderstandings between religions and cultures, and otherwise promote harmony and cooperation between indonesia and the us. since 2009, indonesia and the us have an interfaith dialogue collaboration program. 16 secondly these countries signed a cooperation agreement the peac corps, where the two countries announced the implementation of the interfaith dialogue and the presence of indonesiaus interfaith cooperation. 17 in detail, interfaith dialogue is defined as an implementation of indonesia’s moderate islamic foreign policy in the form of diplomacy conducted by the indonesian president, the foreign ministry and indonesian religious leaders. interfaith dialogue is the output of indonesia’s independent foreign policy which actively participates as a bridge between the western world and islam. anchored in the background above, the authors then conducted a research on “interfaith dialogue” as indonesia’s efforts in the form of indonesian diplomacy to improve the image of islam in the united states”. this study applied qualitative approach. bogdan and taylor (1975) defined qualitative methodologies as research procedures that produce 13 lelly andriasanti,op.cit.pages. 89-91. 14 kementrian agama. “dasar pemikiran interfaith dialogue.” accessed https://pkub.kemenag.go.id/artikel/17866/dasar-pemikiran-interfaith-dialogueon june 17th, 2019. 15 ibid. 16 kementrian luar negeri. “hubungan bilateral indonesia-amerika serikat.” accessed https://kemlu.go.id/washington/id/pages/hubungan_bilateral/554/etc-menuon june 17th, 2019. 17 kementrian luar negeri. “ri-as sepakati kerjasama peace corps dan interfaith dialogue.” accessed https://ex.kemlu.go.id/id/berita/siaran-pers/pages/ri-assepakati-kerjasama-i-peace-corps-i-dan-i-interfaith-dialogue-i.aspxon june 17th, 2019. 6 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 descriptive data in the form of written or oral words from people and observable behavior. according to them, the qualitative approach is directed at the individual’s setting holistically (whole). hence, in this case it is not allowed to isolate individuals or organizations into variables or hypotheses, but it is necessary to view them as part of comprehensiveness. 18 qualitative research is an approach that uses data in the form of sentences, schematics, pictures, tables and diagrams that serve to strengthen the arguments that will be used in research. 19 this study was done by looking at the existing problems associated with your later theories in the study of international relations. the source of data used in this study was a type of secondary data source. 20 secondary data source is data obtained from written sources consisting of books and journals, the source of the archive’s private documents and official, journals, and feed the results of studies such as dissertation or thesis, a study of history and the internet in the form of ejournal, e-book, website, and others. the written secondary data sources have been published by either government or non-government institutions and also by the results of someone’s work. 21 the con c ept of na t i on a l in t ere st according to hans j. morgenthau the national interest of a country is aimed to pursue power, that is, anything that can form and maintain a country’s control over another country. that power and control relationship can be created through coercive techniques or cooperation.22 in the national interest, the role of the state is as an actor who takes decisions and plays an important role in influencing international relations for the people in his country. it is so important because it gives the benefit to the people who live in the region. an expert, thomas hobbes concluded that the state was seen as a protector of the region, population, and a unique and valuable way of life. 18 lexy j. moleong. metodologi penelitian kualitatif, bandung: remaja rosdakarya, cet 33, 2014. page. 4. 19 lisa harison, metode penelitian politik, jakarta: kencana, 2007. 20 mochtar mas’oed, ilmu hubungan internasional : disiplin dan metodologi, jakarta: lp3es, 1990. page. 223. 21 lexy j. moleong, op.cit page. 159. 22 mochtar mas’oed, ilmu hubungan internasional; disiplin dan metodologi, ulasan tentang morgenthau mengenai konsep kepentingan nasional, jakarta: pt. pustaka lp3es, 1990. page.139. hendra maujana saragih, et.al: indonesia’s effort to improve islamic images | 7 national interests are created from the needs of a country, these interests can be seen from the internal conditions, the political-economic condition, military, and socio-cultural. national interests also constituted as power to be created so that the state can provide an immediate impact for the consideration of the country to the world’s recognition. 23 the role of a country in providing material as a basis of national interests will undoubtedly become the lens of the international community as a country that establishes relations attached to its foreign policy. appertaining to this issue, the national interest is conceptually used to explain the behavior of foreign policy of a country. 24 hans j. morgenthau also stated that national interests are the minimum ability of countries to protect and maintain physical, political, and cultural identity from interference from other countries. based on that review, the leaders of a country can reduce a specific policy towards other countries that are both cooperation and conflict. the existence of national interests illustrates that there are aspects that become the identity of the state. it can be seen from the extent to which the focus of the state in meeting the achievement targets for the survival of the nation. by using the created identity, it can be formulated what are the targets in the near future, temporary or also for the sake of longterm sustainability. this also goes along with how important the identity is, whether it is very important or not. fore ign po lic y th eor y foreign policy is determined by four determinants, namely the international context, the behavior of foreign political decision makers, the impact of economic and military conditions on a country, and the role of domestic politics in the formulation of foreign policy. 25 politics are closely linked with a series of policies and the order rules that aim to regulate the affairs of state. a foreign policy, which is one part of politics’ world, then becomes one of the platforms that can help a country to achieve its various interests. the national interest itself is a guide for implementing foreign policy. it can be interpreted as the interests of the state as a unitaryactor that 23 p. anthonius, sitepu, studi hubungan internasional, yogyakarta: graha ilmu, 2011. page. 163. 24 ibid. 25 william, d. coplin, pengantar politik internasional, bandung: cv. sinar baru, 1990. dikutip oleh sri, winingsih. “kebijakan luar negeri amerika serikat terhadap program nuklir iran,” skripsi, universitas indonesia, 2009. page. 6. 8 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 emphasize on increasing national power to maintain national security and the ability for survival of the country. 26 universally, according to kenneth n. waltz, the matters contained in foreign policy theory are related to a particular country and its motivations, policies, decrees, and behavior by referring to global problems. 27 in this case, foreign policy is not only related to policies themselves, but can also be implemented in responding to the issues that occur in the international world. in general, a country’s foreign policy is divided into two, namely directed towards a particular country or issue and universal or general. the volatility of foreign policy is determined by the objectives to be achieved. policy abroad is a strategy or plan of action developed by the state decision-makers in the front of other countries or other international political units and controlled to achieve specific national goals as outlined in terms of national interest. 28 in formulating its moderate islamic foreign policy originates from indonesia’s soft power, namely pluralism between religious communities, indonesia sees islam as an indonesian identity that can be packaged into a foreign policy to achieve its national interests, making indonesia a role model of a successful democracy and became a bridge between the west and islam. the con c ept of p ubl ic d ipl oma c y diplomacy in general, is often associated with processes, activities, and negotiations carried out peacefully by one country in establishing relations with other countries with a purpose to achieving its national goals. “diplomacy is peaceable coercion to promote the interest of the state and nation”. 29 according to sir ernest satow, diplomacy is the application of intelligence and tactics to carry out official relations between sovereign governments. the state through official representation and other actors seeks to convey, coordinate and exclusive secure, or broader national interests. it is 26 abdul, mutholib a. “kepentingan china dalam konflik suriah. skripsi, universitas hasanuddin, makassar, 2013. 27 asrudin, mirza jaka suryana, refleksi teori hubungan internasional dari tradisional ke temporer, yogyakarta: graha ilmu, 2009. page. 26. 28 jack c. plano, roy olton, kamus hubungan internasional bandung: abardin, 1999. page. 5. 29 freeman, chas. the diplomat’s diary, national defense: university press. 2006. page. 72 accessed https://e-journal.unair.ac.id/jgs/article/view/6915 on december 11th, 2018. hendra maujana saragih, et.al: indonesia’s effort to improve islamic images | 9 carried out through correspondence, informal talks, exchanging perspectives, lobbying, visiting and peaceful activities. it can also occur in conditions of war or armed conflict, because the main task of diplomacy is not only conflict management but also management of change and its maintenance by carrying out persuasion amid ongoing change. 30 the primary function of diplomacy is to resolve various international differences in a calm and friendly way through discussion and negotiation, which involves good relations and mutual understanding. interfaith dialogue is a form of indonesiadiplomacy operations that make use of faith as an instrument. there was a discussion to find a compromise point of the various beliefs’ values. as a result, it can become a platform for efforts toward harmony among civilizations, especially interfaith harmony that is anti-thesis views about the clash of civilizations belong to huntington. moreover, public diplomacy is defined as an effort to achieve the interests of a country through understanding, informing and influencing foreign audiences. it is different from traditional diplomacy which means the relationship of government to government. public diplomacy is more emphasis on the link of government to people or people to people. through public diplomacy, the public can support government policy and influence the international public opinion about the country. 31 public diplomacy aims to create an understanding of communication between international actors and build a positive image of a country towards other countries through an interaction between interest groups. public diplomacy is carried out with the aim that domestic and international communities have a good perception of the activities or actions of the state, as a social foundation for broader relations and achievement of interests. interfaith dialogue as second track diplomacy, carried out by indonesia against the united states as an effort to give an understanding that islam is not a religion of terrorism. conversely, islam is a religion that is easily integrated with culture and democracy as it is in indonesia. 30 sukawarsini, djelantik. diplomasi: antara teori dan praktik. yogyakarta: graha ilmu, 2008. page. 1. 31 papp, daniel s. contemporary international relations: frameworks for understanding. united states of america: allyn and bacon,h 1997. pages. 442-443 10 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 disc us sion the united states is one of the countries located on the american continent. it is known as a superpower country due to it’s strength in all areas, not only political power but also in the field of army, economy, education, and culture. in addition, religious life in the united states has also displayed a unique figure, all religions with their sect can live in the united states. in the united states, there are many sunni, shiite, ahmadiyya muslim communities and so on. 32 it also determines the policy and politics in the country and abroad the united states itself. the united states of america is a democratic country which is based on individual freedom. it has the intention that the public free decisive political choices religion in the united states. the united states considers islam as a threat to world peace. they believe that islam will win over the west and subject the population of the west to islam, where the united states believes that this will make the western countries, especially the united states, far from freedom and democracy. islamic fundamentalism will turn the world into a nuclear war that causes countless deaths, misery and destruction. therefore, there are opinion that such dangerous religious growth should not be encouraged but be eliminated. in the case of terrorist events, muslims are the first suspect even when there is no evidence. in 2009, the united states pew research survey institute surveyed that there were 58% of us who beliefs that muslims are the object of discrimination. furthermore, after the 9/11 attacks, american mainstream views on muslims continued to be negative below 50 percent and continued to decline. the raising of negative attitude touched its peak in september 2010, at the end of the con controversies “ground zero mosque”. this time reflects one of e many events in the past decade that indicate how islam is seen as not-us and even anti-american. controversy has a remarkable effect on the entire american project to build a mosque which caused a wave of hatred against individual muslims, mosques, and muslim-owned businesses in the united states. it can be said that the negative and harmful image of islam in the united states appeared after the tragedy of 911. the stereotype created by the government and leaders of the united states of america made a negative image 32 husin, “pendidikan agama islam di amerika serikat.” jurnal ilmiah almadrasah vol.2, no.2 (januari-juni,2018): pages 1-2. hendra maujana saragih, et.al: indonesia’s effort to improve islamic images | 11 of islam, especially for the public. although there are several sources mentioned that after the tragedy of the 911 indigenous people make quite a lot of the united states. they want to know more about islam and eventually embraced islam. conversely, there are also people and governments of the united states who still do not accept islam as an accepted religion in the united states. indonesia realizes that it is a country whose majority of populations are muslims. therefore, indonesia has a national interest that can bridge the western world especially the united states with islam. unfortunately, western countries only knew that islam is a religion dominated by arab countries that are principled in terms of islamic extremism in the western world. the west valley viewed islam as a religion that has teaching to ratify and destroy the western world through its action or which is known as jihad in form of terrorism. 33 it is in line with what happened in the 911 tragedy in the united states, where terrorists from hard-line islamic groups are suspected to be the terrorist act. responding this issue, indonesia considered that islamophobia has been indoctrinated in particular western countries like the united states by leaders in the united states of america. in the following are indonesia’s national interest in improving the image of islam in the united states: 34 1. indonesia wants to portray and support indonesia’s moderate islamic values combined with indonesia’s democratic values towards the united states. it was done in order to raise united states’ understanding of islam. 2. indonesia wants to distinguish islam in indonesia from islam in the arab countries. islam in indonesia is very united with democratic values and not in violence or radical. 3. indonesia wants to change negative perceptions about islam in the united states and indonesia contributes to the creation of world peace as stated in pancasila, the 1945 constitution and the national long-term plan. 33 kementrian luar negeri indonesia,”rencana strategis kementrian luar negeri tahun 2015-2019.”2015. page. 9 34 bappenas. 2009. “bab 8 pemantapan politik luar negeri dan peningkatan kerjasama internasional.” accessed www.bappenas.go.id/files/3013/6514/6211/bab8__20090202204616__1756_9.pdf on august 1st, 2019. 12 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 4. indonesia wants to develop a culture of dialogue, harmony and mutual understanding between religious communities and civilizations in the united states. 35 indonesia tried to clarify misconceptions of western views, especially the united states which claims that the failure of democratic consolidation tends to occur in muslim-populated countries. 36 in fact that indonesia as the muslim world, clarification then translated overseas development policy to portray itself as a moderate islam. the importance of counteracting terrorism by building a moderate islamic network is recognized by the west by seeing indonesia as an important actor especially in the southeast asian region. with its experience of democracy and moderate islam, indonesia is expected to be able to play a role in bridging the between the islamic world and the west. holding a role as mediators, indonesia has sought to demonstrate its existence as an actor in the international area. it cannot be also separated from the perspective of indonesia to the world that one of its goals is to increase indonesia's role in the international arena, and its motivation is in line with the principles of inactive foreign policy. moderate islam has also become an element of indonesian foreign policy and it has become an asset of the indonesian ministry of foreign affairs. al busyra basnur as director of political diplomacy at the ministry of foreign affairs said that moderate islam is an asset in planning foreign relations, in addition to assets of diversity and artistic and cultural wealth. busyra also said that it is only in indonesia, islam, democracy and modernity can coexist and support each other. not only recognition, but moderate imaging of islamic identity by indonesia also seems to have received motivation from the west. rizal sukma who attended the wilton park conference in england in march 2010, noted that the international community hoped that indonesia could play its role as the voice of the islam’s world. 37 this expectation boils down to suggestions 35 tabloid diplomasi. 2013. “indonesia prakarsai interfaith dialogue.” accessed www.tabloiddiplomasi.org/indonesia-prakarsai-interfaith-dialogue/ on july, 1st, 2019. 36 samuel huntington, bernard lewis, “communism and islam” dalam walter z. laqueuer (ed), the middle east in transition, (new york: frederick a. praeger, 1958); dan ellie kedourie, democracy and arab political culture, (washington dc: washington institute for near east studies, 1992). 37 dewi fortuna anwar, “foreign policy, islam, and democracy in indonesia”, journal of indonesian social sciences and humanities vol. 3,( 2010), pages. 38-39. hendra maujana saragih, et.al: indonesia’s effort to improve islamic images | 13 that indonesia can become a mediator between the west and the islamic world. therefore, a moderate islamic indonesia is also expected to be an alternative model that may be applied to the other community of muslims. explicitly, us president barack obama said that as chile and south korea, indonesia could be used as a model of democracy is good for egypt. to set an alternative islamic precedent for the middle east, indonesia’s moderate islamic foreign policy has substantial capital after the reform. the example is that indonesia is considered capable of synergizing democratic values with islam. according to the united states secretary of state hillary clinton, indonesia is a muslim country that successfully make the transition from dictatorship to democracy policies. indonesia must demonstrate to the world that islam coupled with democracy can also be a positive force participating in solving international problems. western hopes that indonesia’s moderate islamic identity can become an alternative model that cannot be separated from the view of many authoritarian regimes in the islamic world, especially the middle east and north africa. in 2010, democracy index issued by the economist intelligence unit, mentioned that these two regions are the most repressive in the world. the image of moderate islam in indonesia was first initiated by the ministry of foreign affairs of the republic of indonesia (ri) or has now called the indonesian ministry of foreign affairs. the ministry’s consideration seems to be closely related to the negative stigma of islam as terrorism which has pushed the department of foreign affairs to show the international world, especially western countries, that islam which grows and lives in indonesia is a moderate islam and not a radical that closely related to anarchism. gradually, the term moderate islam began to be introduced in indonesian foreign policy. through oral exposure that started in 2004, hassan wirajuda emphasized the obligation of indonesia as the world’s most populous muslim nation to be able to project the true realm of islam, islam as rahmatan lil alamin. along with the process of consolidating indonesia’s democracy, the involvement of moderate groups who are non-state actors marked a change in foreign policy patterns. before indonesia began the battery consolidation stage of democracy, indonesia's foreign policy was formulated by the elite rather than through a democratic process. the empowerment of these moderate groups is most likely due to the position of islam itself. as part of indonesia’s moderate islamic identity imaging strategy, the government empowers non-governmental actors from moderate muslim groups. in more detail, groups of muslims in indonesia 14 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 have some common characteristics, namely tolerance towards non-muslim communities and respect for human rights and minorities. the implementation form of public diplomacy that uses belief as an instrument is interfaith dialogue. in the context of international relations, it must be admitted that some time ago, belief did not receive significant attention, because it was considered as a very private matter and was not related to foreign policy and state policies. it is due to the existence of westppagesian views in the international community, which later made the westppagesia treaty (1648) the basis for a system of international relations. 38 one side of a person may choose his preferences, and on the other side, it causes the exchange of views and opinions, even friction between each other when coinciding with the interests of the nation, ethnicity, group, economy and so on. in the term of sociology, it is called religious affirmity, which is the closeness of religious activities to certain social identities. 39 it makes the existence of interfaith dialogue significant to be carried out and become a study. diplomacy conference managed to be themost beneficial way to improve negotiations between many parties, as well as a driver of bilateral diplomacy, including in the context of interfaith dialogue. interfaith dialogue in prizes means interfaith dialogue. there is still no literature defining this phrase terminologically, so the operational definition of this variable still refers to the literal meaning as echoed by echols. indonesia is a country that is very concerned about conveying the importance of encouraging interfaith dialogue to achieve harmony among civilization. interfaith dialogue is the effort to improve the country’s image after the issue of terrorism under the guise of religion, one of the programs implemented by the indonesian ministry of foreign affairs. this is a significant activity and becomes a part of the ministry of foreign affairs’ public diplomacy program. it is considered as an innovation in diplomacy strategies with international and domestic (intermestic) approaches, especially after the emergence of the issue of terrorism. the interfaith dialogue activity which aims to increase mutual understanding between religions involves various non-state actors such as 38 andri hadi, “interfaith dialogue dalam konteks hubungan internasional,” tabloid diplomasi 15 juni-14 juli. 2010. page. 20. 39 m. atho mundzar, “arti penting interfaith dialogue tidak perlu diperdebatkan,” tabloid diplomasi 15 juni-14 juli. 2010. page. 23. hendra maujana saragih, et.al: indonesia’s effort to improve islamic images | 15 ngos, media, religious leaders, and youth. not only domestic actors, interfaith dialogue was also conducted with governments and communities to embrace actors from other countries. in the international context, the factors driving the emergence of interfaith dialogue include globalization and the rise of religious issues in international relations, the increasing label of islam as a religion of terrorism, united states unilateralism, and the phenomenon of increasing multi-track diplomacy. meanwhile, in the domestic realm, the influencing factors are legal constraints and institutional capacity in dealing with terrorism issues, perceptual tensions between the west and islam, the need to create security and human rights protection, and the need to image indonesia as the largest muslim country that is peace and tolerance. this interfaith dialogue potentially become a soft power for indonesia. by looking at moderate society, the role of the religious community began to be considered in foreign policy making without reducing the importance of the pancasila and law 1945 as the main foundation. the implementation of this interfaith dialogue has contributed to indonesia’s diplomacy. this is an opportunity given to religious leaders to convey the message of peace and help improve the country’s image. in addition, with interfaith dialogue, low politics issues such as education, gender, youth and economy become important aspects in responding to terrorism rather than just focusing on military security issues. another benefit that can be obtained with the use of the interfaith dialogue is an opportunity to expand the network for leaders and religious institutions. through this effort, communication between the government and the community can be established, both domestically and internationally. interfaith dialogue is also indonesia’s contribution for the creation of “harmony among civilizations”, which is in accordance with the mandate of the 1945 constitution, as well as an effort to empower moderates (empowering the moderates) through the development of a culture of dialogue and promotion of harmony between parties of different religions, cultures and backgrounds both behind and between moderate and less moderate groups. in its implementation, the interfaith dialogue involved various stakeholders, such as religious leaders, civil society, academics, media, young people, and so on. through the interfaith dialogue conducted by the two countries, departing from the above, in 2009, indonesian foreign minister and us foreign minister hillary clinton agreed to work together thoroughly for the two countries. l pestle in 2010 the ministry of foreign affairs of the republic of indonesia to cooperate with the united states department of state 16 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 hosted the indonesia-us interfaith cooperation (cooperation interfaith indonesia-united states), this cooperation is the theme of building collaborative communities: enchancing cooperation among people of different faiths. in this collaboration dialogue event, the indonesian delegations led by the director general of information and public diplomacy of the indonesian ministry of foreign affairs andri hadi, including 30 people that consists of representatives of interfaith leaders, ngos, academics, media, and officials from the ministry of foreign affairs and the ministry of religion . 40 on this occasion, the government of indonesia and the united states brought together figures from various religious and religious backgrounds as well as academics to discuss several issues become common problems. points that were discussed are the cooperation in empowering the moderates, in overcoming negative stereotypes, promote harmony between civilizations, and enhance cooperation in education and government, as well as answering the challenges to global issues such as poverty and climate change. con c lusi on grounded to the results and discussion of this research, it can be concluded that indonesia wants to change the negative perception of islam in the view of the united states. moreover, indonesia wants to participate in creating world peace as stated in the pancasila, 1945 constitution and the national long-term plan. indonesia’s moderate islamic foreign policy is the initial foundation for achieving indonesia’s national interests to improve the image of islam in the view of the united states. interfaith dialogue conducted by indonesia against the united states from 2010-2017 is the output of indonesia’s moderate islamic foreign policy. interfaith dialogue is an effort of indonesia in the form of religious diplomacy to improve the image of islam towards the islamic view of the united states. in its dynamics, the interfaith dialogue conducted by indonesia against the united states is not only carried out by state actors such as the ministry of foreign affairs, and the indonesian ambassador to the united states but also uses all its soft power elements, namely non-governmental actors such as indonesian religious leaders of different religions. establishing bilateral relations between indonesia and the united states, the united states now recognizes that islam can be integrated with 40 nasional kompas, 2010. “indonesia-as adakan kerja sama lintas agama accessed https://nasional.kompas.clom/read/2010/01/25/14043756/indonesia-as. adakan. kerja.sama.lintas.agama on july 26th, 2019 hendra maujana saragih, et.al: indonesia’s effort to improve islamic images | 17 democracy and other religions such as those in indonesia. indonesia succeeded in its efforts to improve its image of the united states by distinguishing indonesian islam that is tolerant and different from islam in other middle eastern countries. proven in 2016, indonesia and the united states agreed to establish a program of tolerance and pluralism between religions under the auspices of ngos made by the united states and indonesia, namely usindo. then in 2017, united states vice president mike pence paid a visit and conducted an interfaith dialogue with islamic leaders at the istiqlal mosque. this great event changed the view of the united states regarding islam, mike pence said he would imitate and apply religious tolerance in the united states in the future as indonesia did. refe ren c es andriasanti, lelly. “moderate islamic identity in indonesian foreign policy .” global: universitas august 1945 jakarta paper .vol. 16 no. 1 (2014). anthonius sitepu, p. international relations study . yogyakarta: graha science, 2011. anwar, 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www.tabloiddiplomasi.org/indonesia-prakarsai-interfaithdialogue / on july 1, 2019 . tontowi, jawahir “president trump’s policy and his community’s response to the prohibition of arab muslims living in america .” ius quia iustum law journal no. 3 vol. 24, (2017): 378. winingsih, sri. “us foreign policy towards iran’s nuclear program,” thesis, west java : university of indonesia, 2009 20 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 this page is empty 45 the contribution of l.w.c. van den berg’s thoughts in dutch colonial legal politics on the development of religious courts in indonesia roni pebrianto, asasriwarni, ikhwan matondang universitas islam negeri (uin) imam bonjol, padang, indoneisa correspondence: roonyfebrian@gmail.com abstract. the purpose of this paper is to explore the contributions of l.w.c. van den berg in dutch colonial legal politics on the development of religious courts through the theory of reception in complexu. the focus of this research are: what are the contributions of van den berg in the development of religious justice in indonesia? why did the dutch colonial government accept this idea? was it to protect the colonized people or protect their power? this type of research is a library research by focusing on sources of information originating from legal politics books, articles, journals and literature that are relevant and in sync with the object of this research. the results show that van den berg had contributed to the development of religious courts in indonesia through the receptie in complexu theory which stated that the law that applies to muslims is islamic law. this theory emerged after the dutch colonial saw the reality of the application of islamic law to society. as an implementation of this theory, islamic law legislation was made known as the compendium freije. religious courts were given the authority to carry out their legal jurisdiction according to and based on islamic law. with this theory, the existence of the netherlands could be accepted by the people of the nusantara keywords: van den berg, politics of law, reception in complexu, religious court introduct io n islamic law in indonesia was only known after the spread of islam in the country. regarding when islam entered indonesia, historians have got different opinions on this matter. some estimate that it occurred in the first century hijri, or the seventh century ad, some conclude that it occurred in the seventh century hijri or more or less in the thirteenth century ad.1 1 muhammad hasan al-aydrus, penyebaran islam di asia tenggara (jakarta: lentera, 1996), 41. institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 7, number 1, 2022 | page: 45-56 doi: http://doi.org/10.29240/ajis.v7i1.3779 academic journal of islamic studies 46 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 although historians have different opinions about when islam entered indonesia, they agree that the application of islamic law in indonesia has been carried out completely since the entry of islam into indonesia, and the people have accepted the law well.2 the existence of islamic law in indonesia today actually has a very important history. its genealogical roots can be seen far back, namely when islam first entered the archipelago, starting from the samudera pasai kingdom in aceh, the mataram kingdom in java, the banjar kingdom in kalimantan, and the islamic kingdom in makassar, as well as islamic kingdoms in several other archipelago regions.3 according to bushar muhammad4, the dutch colonialists before coming to the archipelago thought that the archipelago was still a wilderness, full of animals, with primitive people without any legal rules in it, but what they saw was not the case. they witnessed the fact that in the area which they later called the dutch east indies, there was already an applicable law, namely islamic law, in addition to customary law (adatrecht). islamic law has even become a law that is obeyed by muslims in the archipelago and has become state law in islamic kingdoms5. according to the colonial, islamic law, which was basically open to outside elements, was seen as a barrier to european law. whereas islam itself recognizes "urf" as a source of law because it was aware of the fact that customs had played an important role in regulating the life of the community. the clash of the two legal systems was known as the colonial bamboo split law theory, which was made by the colonial so that there was a conflict between islamic law and customary law so that there was a gap to enforce the colonial legal system in indonesia.6 2 andi herawati, “perkembangan hukum islam di indonesia (belanda, jepang, dan indonesia merdeka sampai sekarang),” ash-shahabah 3, no. 1 (2017): 49–58. 3 fitra mulyawan and dora tiara, “karakteristik hukum islam pada zaman penjajahan belanda dan jepang,” unes law review 3, no. 2 (2020): 113–25, doi:10.31933/unesrev.v3i2.151. 4 suparman usman, hukum islam: asas-asas dan pengantar studi hukum islam dan tata hukum indonesia (jakarta: gaya media pratama, 2001), 107. 5 busthanul arifin, budaya hukum itu telah mati (jakarta: kongres umat islam, 1998), 2. 6 rahmad alamsyah, imadah thoyyibah, and tri novianti, “pengaruh teori receptie dalam politik hukum kolonial belanda terhadap hukum islam dan hukum roni pebrianto et al: the contribution of l.w.c. van den berg’s thoughts | 47 furthermore, the development of dutch colonialism, which at the same time brought the christian religion they professed, made the indonesian people, who were predominantly muslim, fought against them, which happened to be a period of islamic revival at that time, so that the resistance between muslims and the dutch colonialists was identical with inter-religious resistance. along with the increasingly swift issues of legal modernization that the dutch east indies government issued, prompting the emergence of various discussions and speculations about "what law is appropriate to apply to indigenous peoples", the discussions of these experts were believed to revolve around the dominance between islam law and customary law7. based on this background, a theory related to the relationship between religion and state law was born. one of the well-known theories was reception in complexu which was popularized by l.w.c. van den berg, in which the application of this theory also affected the application of islamic law and its application in religious courts in indonesia. the research questions are: what are van den berg's contributions to the development of religious justice in indonesia? why did the dutch colonial government accept this idea? is it to protect the colonized people or protect their power? this research is a type of library research. this study focuses more on sources of information originating from legal politics books, articles, journals and literature that are relevant and in sync with the object of this research study. the research approach is an analytical tool used to interpret the data that has been selected and processed necessary for the realization of a predetermined research orientation. approach is the whole element that is understood to approach a field of science and understand knowledge that is organized, round, looking for targets studied by the science8. adat dalam sejarah hukum indonesia,” petita 3, no. 2 (2021): 343–62, doi:10.33373/pta.v3i2.3875. 7 murdan murdan, “pluralisme hukum (adat dan islam) di indonesia,” mahkamah : jurnal kajian hukum islam 1, no. 1 (2016): 48–60, doi:10.24235/mahkamah.v1i1.573. 8gie lian, ilmu politik suatu pembahasan tentang pengertian, kedudukan, lingkup metodologi (yogyakarta: gadjah mada university press, 1982), 4. 48 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 results a nd discu ss ion van den berg's thoughts:the theory of receptie in complexu the early entry of islam into the archipelago has became a hot topic of discussion among activists and historical observers from various circles. however, one thing is certain, islam and the people of the archipelago are like two sides of an inseparable coin. the large-scale conversion of the people of the archipelago to islam gave islam an important position in social politics. islamic law was automatically applied in the islamic kingdoms that existed at that time. the application of islamic law in the archipelago to the islamic community was also recognized by dutch legal and cultural experts, that since 1800 ad, islam had been a religion that was highly respected by its adherents, and every social problem that arises always refers to the teachings of islamic law, whether in the problems of worship, politics, economics, and other issues, including in the field of justice. seeing this reality, the first thing the dutch colonialists did at the beginning of their arrival in the archipelago was to allow the implementation of islamic law for its adherents as a whole. one of the dutch legal experts who initiated it was l.w.c. van den berg9. l.w.c. van den berg (1845-1927) was an expert in islamic law and customary law who lived in indonesia from 1870-1887. his thinking that said that for muslims islamic law was fully applicable, because they had embraced their religion even though in practice there were deviations, gave birth to a theory known as the theory of reception in complexu.10 for muslims, islamic law was fully applicable, because they had embraced islam even though there were deviations in its implementation. this is based on islamic law that had been applied to native indonesians based on the regeerring reglement, dan compendium freijer in 1706 concerning islamic marriage and inheritance law 11. 9 abdul manan, aneka masalah hukum perdata islam (jakarta: kencana, 2006), 292. 10 murdan, “pluralisme hukum (adat dan islam) di indonesia,” 51. 11 ahmad rosyadi and rais ahmad, formalisasi syari’at islam dalam perspektif tata hukum indonesia (bogor: ghalia indonesia, 2006), 73–74. roni pebrianto et al: the contribution of l.w.c. van den berg’s thoughts | 49 van den berg's efforts in defending islamic law among the islamic community were actually based on the legal principle of following one's religion. therefore, he concluded that the indonesian people had accepted and enforced islamic law as a whole in their practice of life.12 this thought developed because before the dutch came to indonesia, with the voc trade mission here, there were many islamic kingdoms that enforced islamic law. the ideology adopted (legal system) was generally based on the imam shafi'i school of thought. these kingdoms had implemented the norms of islamic law and the people had enforced them. these kingdoms included the samudra pasai kingdom, the aceh darussalam kingdom, the demak sultanate, cirebon, mataram, banten, ternate, south kalimantan, kutai and others. in these kingdom, islamic law was enforced through the religious courts institution with different levels and names according to their respective regions such as kerapatan qadhi, hakim syara’ dan surambi courts.13 according to van den berg, receptio in complexu by hindus is from hindu law, by muslims is from islamic law, by christians is from christian law. as long as it is not otherwise proven according to this teaching, indigenous laws follow their religion, because if you follow a religion, you must also follow the laws of those religions faithfully. with this theory, van den berg had divided the validity of the law according to the religion adopted. for muslims apply islamic law, while for non-muslims apply their law. van den berg's view emphasizes the fact that muslims and islamic law cannot be separated, and from this relationship emerges what is known as the principle of islamic personality. van den berg's opinion was based on several facts at that time: 1. religious life was a characteristic of the people of nusantara, where religion could not be separated from people's daily lives. 2. belief in each religion binded so strongly, that all forms of social institutions were influenced by it. 12 syahrizal, hukum adat dan hukum islam di indonesia, refleksi terhadap beberapa integrasi hukum dalam bidang kewarisan di aceh (aceh: nadya foundation, 2004), 129–31. 13 ibid. 50 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 3. van den berg's tendency towards the application of religious law suggested that the european influence brought by the dutch colonials regarding the separation between world affairs and religion did not get fertile ground at that time. the fact that islam was the majority religion had led van den berg to the opinion that the law that applied in indonesian society was islamic law14. under the influence of the theory of receptio in complexu, the colonial government at that time recognized the laws that had been in effect since the establishment of the islamic kingdoms in the archipelago, such as islamic family law and formulated them in legal regulations that were applied to all adherents of islam. the implementation of islamic law post receptie in complexu theory in the religious courts basically, the existence of religious courts had existed since islam entered indonesia, muslims in indonesia had implemented religious rules based on the fiqh they understand, while during the colonial period, the implementation of religious courts was left to the king/sultan to run them in their respective kingdoms. the implementation of islamic law carried out by several islamic kingdoms proved the existence of the religious courts as an independent institution and could not be separated from the system of government in the territory of the kingdom. during the reign of the dutch east indies, the religious courts developed in the regions under different conditions, whether it is in name, in authority, and in structure. there were several names for the religious courts at that time, such as: ulama meeting, religious raad., islamic court, syara' court, priesteraa, padri court, godsdientige rechtspark, godsdietnst beatme, mohammedansche godsdienst beatme, kerapatan qadi, hof voor islamietische zaaken, great kerapatan qadi, high islamic court and so on.15 14 chtijanto, “pengadilan agama sebagai wadah perjuangan mengisi kemerdekaan bangsa,” in kenang-kenangan seabad pengadilan agama (jakarta: dirbinbapera dep. agama ri, 1985), 117. 15 muhammad sukri, “sejarah peradilan agama di indonesia (pendekatan yuridis),” jurnal ilmiah al-syir’ah 10, no. 2 (2016), doi:10.30984/as.v10i2.252. roni pebrianto et al: the contribution of l.w.c. van den berg’s thoughts | 51 from the existing literature, another note was that before this religious court was inaugurated, the colonial government had recognized the existence and operation of religious courts in the islamic nusantara community, but it had not been legally recognized. among others are: 1. in september 1808 there was an instruction from the dutch east indies government to the regents which read: "there will be no interference in the religious affairs of the javanese, while their religious leaders are left to decide certain cases in the marriage sector and inheritance on the condition that there will be no misuse, and an appeal can be filed with the appellate judge.” 2. in 1820 through stbl no. 22 article 13 stipulates that the regent is obligated to pay attention to matters of the islamic religion and to ensure that religious leaders can carry out their duties in accordance with javanese customs, such as in matters of marriage, distribution of inheritance, and the like. from the term "regent" in the above provisions it can be concluded that religious courts have existed throughout the island of java. 3. in 1823, through the resolution of the governor-general dated june 3, 1823 no. 12 was inaugurated by the religious courts in the city of palembang, chaired by prince penghulu, while an appeal could be submitted to the sultan. the authority of the palembang religious court includes: marriage, divorce, distribution of assets, to whom the child is handed over if the parents divorce, what are the rights of each parent to the child, inheritance and will, guardianship, and other cases. 4. in 1835, through the resolution dated december 7, 1835 contained in stbl 1835 no. 58, the dutch east indies government at that time issued an explanation regarding article 13 stbl 1820 no. 20 with the following content: "in the event of a dispute between the javanese and one another regarding matters of marriage, distribution of property and similar disputes, which must be decided by islamic law, then the religious leaders give a decision, but the claim for receive payments arising from the decisions of religious leaders must be brought to the 52 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 ordinary courts.”16. in formal juridical terms, the religious courts became an institution or as a judicial body related to the state system for the first time born in indonesia (java madura) on august 1, 1882. this birth was based on a decision of the king of the netherlands (koninklijk besluit) namely king willem iii dated january 19, 1882 number 24 contained in staatsblad 1882 number 152, which stipulated a regulation on religious courts with the name "priesterraden" for java and madura. in dutch it is called "bepaling betreffende de priestraden op java en madoera," or abbreviated as "priesterraden” (raad religion). this decision of the king of the netherlands was declared effective from august 1, 1882 as contained in staatsblad 1882 number 153. thus, it can be said that the date of birth of the religious courts in indonesia was august 1, 1882.17 it's just that the authority of the religious court was not clearly defined in staatblad 1882 no. 152. therefore, the court itself determined the cases which it considered to fall within its sphere of authority, namely matters relating to marriage, all types of divorce, dowry, legal maintenance or not of guardianship children, inheritance, hihah, sadaqah, and baitul mal danwakaf. thus, it could clearly be said that the core authority of the religious courts at that time was matters relating to islamic marriage and inheritance law. the determination of the environment of authority which was carried out by the religious courts itself was a continuation of judicial practice in the muslim community, since the days of the voc and previous islamic kingdoms. the establishment of a religious court with siaatshlad 1882 no. 152 was the legal acknowledgment of the existing, growing and developing lawn in in society at that time18. 16 munawir sjadzali, “landasan pemikiran politik hukum islam dalam rangka menentukan peradilan agama di indonesia,” in hukum islam di indonesia: pemikiran dan praktek (bandung: remaja rosdakarya, 1994), 43. 17 taufik abdullah and sharon siddique, tradisi dan kebangkitan islam di asia tenggara (jakarta: lp3es, 1988), 216. 18 muhammad daud ali, hukum islam: pengantar ilmu hukum dan tata hukum islam di indonesia (jakarta: raja grafindo persada, 2004), 217. roni pebrianto et al: the contribution of l.w.c. van den berg’s thoughts | 53 the birth of staatsblad 1882 number 152 could not be separated from the thoughts of van den berg with his receptive in complexu theory. even according to mukhtar zarkasyi, van den berg was the drafter of staatsblad 1882 number 152 with a background and rationale based on historical reality, sociological reality and then given juridical legitimacy by the dutch government for the establishment of a religious court in indonesia19. the concept of receptio in complexu theory then brings fresh air to the implementation of islamic law in indonesia. juhaya s. praja supported the receptio in complexu theory to be used as a reference for the dutch east indies in structuring laws for muslims so that islamic law was fully enforced against muslims. article 75 regeering reglement (rr) in 1855 states "by indonesian judges, it is necessary to apply a religious law (godsdienstiege wetten)”20. the real form of the implementation of the theory of reception in complexu can be seen in the various rules that were born during the dutch colonial period. islamic family law was recognized and applied in the form of the resolutie der indische regeering regulation dated may 25, 1760, which was a collection of islamic marriage law and inheritance law known as the compendium freijer. compendium freije was a form of islamic law legislation during the dutch colonial period because it was drafted with the involvement of the penghulu and religious scholars. the compendium,, which is the realization of the demands for legal justice for the indigenous muslim community, was announced to apply to the indigenous people in the fortified area of jakarta (betawi) in 176021. in addition, the implementation of islamic law which has been running since the days of the sultanate by the colonial government was confirmed as a legal basis in the dutch east indies constitution, known as the regeerning reglement (rr) of 1855. article 75 of the rr states: 19 mukhtar zarkasyi, peradilan agama di indonesia, sejarah perkembangan lembaga dan proses pembentukan undang-undangnya (jakarta: direktorat jenderal kelembagaan agama islam, 2001), 12–13. 20 murdan, “pluralisme hukum (adat dan islam) di indonesia,” 50. 21 muhammad daud ali, “kedudukan hukum islam dalam sistem hukum indonesia,” in tradisi dan kebangkitan islam di asia tenggara (jakarta: lp3es, 1989), 212. 54 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 “the indonesian judges should treat religious laws (godsdienstige), even in article 78 it is further emphasized: in the event of a civil case between indonesians, or with those who are equated with them, then they submit to the decision of the religious judge or the head of the community. they are according to religious laws (godsdienstige wetten) or their old provisions”22. based on this fact, van den berg actually had contributed to the indigenous people, especially those who were muslim, because he had formulated the existence of islamic law with the theory of “receptio in complexu”, which meant that the applicable law in indonesia was according to the religion adopted in the local area. he was also instrumental in the publication of the staatsblaad (stbl. 1882 no. 152) which recognized the authority of the fields of the religious courts with different names in each place, to carry out their legal jurisdictions in accordance with and based on islamic law. conclusion l.w.c van den berg's thoughts on enforcing the law for its adherents were outlined through the theory of reception in complexu, i.e. islamic law applied for muslims, while their own law applied for nonmuslims. van den berg's view emphasized the fact that muslims and islamic law could not be separated. the implementation of reception in complexu theory could be seen in various rules. there was islamic law legislation during the dutch colonial period with the subject of marriage law and islamic inheritance law, compiled by involving the penghulu (leaders) and ulama (scholars) known as the compendium freije. van den berg's thoughts contributed to the existence of a stronger religious court with the issuance of staatsblad 1882 number 152 which recognized the authority of the religious courts to carry out their legal jurisdiction in accordance with and based on islamic law. with this theory, the existence of the netherlands can be accepted by the people of nusantara. 22 ismail suny, “kedudukan hukum islam dalam sistem ketatanegaraan indonesia,” in prospek hukum islam kerangka pembangunan hukum nasional di indonesia : sebuah kenangan 65 tahun prof. dr. h. busthanul arifin, sh (jakarta: pp ikaha, 1994), 7. roni pebrianto et al: the contribution of l.w.c. van den berg’s thoughts | 55 bibliography abdullah, taufik, and sharon siddique. tradisi dan kebangkitan islam di asia tenggara. jakarta: lp3es, 1988. alamsyah, rahmad, imadah thoyyibah, and tri novianti. “pengaruh teori receptie dalam politik hukum kolonial belanda terhadap hukum islam dan hukum adat dalam sejarah hukum indonesia.” petita 3, no. 2 (2021): 343–62. doi:10.33373/pta.v3i2.3875. ali, muhammad daud. hukum islam: pengantar ilmu hukum dan tata hukum islam di indonesia. jakarta: raja grafindo persada, 2004. ———. “kedudukan hukum islam dalam sistem hukum indonesia.” in tradisi dan kebangkitan islam di asia tenggara. jakarta: lp3es, 1989. arifin, busthanul. budaya hukum itu telah mati. jakarta: kongres umat islam, 1998. aydrus, muhammad hasan al-. penyebaran islam di asia tenggara. jakarta: lentera, 1996. chtijanto. “pengadilan agama sebagai wadah perjuangan mengisi kemerdekaan bangsa.” in kenang-kenangan seabad pengadilan agama. jakarta: dirbinbapera dep. agama ri, 1985. herawati, andi. “perkembangan hukum islam di indonesia (belanda, jepang, dan indonesia merdeka sampai sekarang).” ash-shahabah 3, no. 1 (2017): 49–58. lian, gie. ilmu politik suatu pembahasan tentang pengertian, kedudukan, lingkup metodologi. yogyakarta: gadjah mada university press, 1982. manan, abdul. aneka masalah hukum perdata islam. jakarta: kencana, 2006. mulyawan, fitra, and dora tiara. “karakteristik hukum islam pada zaman penjajahan belanda dan jepang.” unes law review 3, no. 2 (2020): 113–25. doi:10.31933/unesrev.v3i2.151. murdan, murdan. “pluralisme hukum (adat dan islam) di indonesia.” 56 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 mahkamah : jurnal kajian hukum islam 1, no. 1 (2016): 48–60. doi:10.24235/mahkamah.v1i1.573. rosyadi, ahmad, and rais ahmad. formalisasi syari’at islam dalam perspektif tata hukum indonesia. bogor: ghalia indonesia, 2006. sjadzali, munawir. “landasan pemikiran politik hukum islam dalam rangka menentukan peradilan agama di indonesia.” in hukum islam di indonesia: pemikiran dan praktek. bandung: remaja rosdakarya, 1994. sukri, muhammad. “sejarah peradilan agama di indonesia (pendekatan yuridis).” jurnal ilmiah al-syir’ah 10, no. 2 (2016). doi:10.30984/as.v10i2.252. suny, ismail. “kedudukan hukum islam dalam sistem ketatanegaraan indonesia.” in prospek hukum islam kerangka pembangunan hukum nasional di indonesia : sebuah kenangan 65 tahun prof. dr. h. busthanul arifin, sh. jakarta: pp ikaha, 1994. syahrizal. hukum adat dan hukum islam di indonesia, refleksi terhadap beberapa integrasi hukum dalam bidang kewarisan di aceh. aceh: nadya foundation, 2004. usman, suparman. hukum islam: asas-asas dan pengantar studi hukum islam dan tata hukum indonesia. jakarta: gaya media pratama, 2001. zarkasyi, mukhtar. peradilan agama di indonesia, sejarah perkembangan lembaga dan proses pembentukan undang-undangnya. jakarta: direktorat jenderal kelembagaan agama islam, 2001. 245 a habituation method in education character: an ibn miskawaih thought hadi candra, pristian hadi putra, yelni erniyati insitut agama islam negeri (iain) kerinci, indoneisa correspondence: fristianhp87@gmail.com abstract. the learning experience of education in indonesia, as described in the character education master design document, is built through a habituation approach. meanwhile, ibn miskawaih states that character building is created through habit and practice. the synchronization of both is needed to optimize the implementation of character education in indonesia today. habituation in character education is a form of practice that is carried out continuously from the cognitive and practical faculties, which are actualized in behavioral attitudes, by directing them to perfection gradually, based on the thought, until they get used to these behavioral attitudes, then this condition continues until the end of time. in a relatively long time, it becomes a character. keywords: thought, habituation method, character introduct io n looking at the reality that is happening at this time, along with the globalization, there has been a shift in values and a decline in morals. on one side, there has been a very rapid progress in technology and science in order to fulfill needs and to help facilitating human beings. on the other side, there is the decline of moral values in life, such as the various media which report the cases of rape, obscenity, theft and so on. this shows that the more modern humans are, the greater the challenges they experience. in this regard, in the face of globalization, it is best not to be a priori and rejects it. however, it is better to be selective, trying to filter and instill good characters in all elements of the nation, preparing them to face the challenges of globalization. related to such conditions, it is necessary to have the right solution for the resolution of the nation's problems, namely the existence of noble character development for all elements of the nation. it was conveyed by the sixth president of the republic of indonesia, susilo bambang yudoyono: institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 6, number 2, 2021 | page: 245-262 doi: http://doi.org/10.29240/ajis.v6i2.3501 academic journal of islamic studies 246 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 “character building is very important. we want to build indonesian people who are moral, virtuous, and noble. our nation also wants to have a superior and noble civilization. we can achieve such a civilization if our society is also a good society. in addition, we can realize this ideal society when indonesian people are human beings with good manners, good morals, and good ethics, as well as humans who speak and behave well” .1 the right way to do that is through education. through education, it is hoped that there will be a transformation that can foster positive character. the education in this case is precisely character education. the approach that can be used in instilling the character is by using a habituation approach. the habituation approach is the most effective alternative in implementing character education because when the characters are accustomed to life and carried out continuously, the character will be attached and become a personal identity. the habituation approach is further explained in the micro context of character education. in the micro context, the character development takes place in the context of a holistic education unit (the whole school reform). character development programs on micro settings can be described as follows: 1kemendiknas, desain induk pendidikan karakter, (jakarta: kemendiknas, 2010), 3. p.h. putra: a habituation method in education character | 247 figure 1. character education micro context on a micro level, the development of character values in each pillar realizes habituation. in the micro concept, it is stated, "it is necessary to develop a process of habituation and strengthening in the context of character development". this means that the development of character values in indonesia applies the approach/method of habituation. 2 the role of the habituation method greatly affects the achievement of the goals of character education. because of that, every educator should understand the habituation method. the educators need to realize that in the personal development of the students. a habituation method is needed by adjusting the habits according to the mental development of students. the valid/the authentic sources will be obtained, including by the writings of scholarly personages. abu bakr ar-razi, ibn miskawaih, al ghazali, and others are muslim intellectual figures who discuss morals in a philosophical ways. from these figures, ibn miskawaih is a figure who is considered meritorious in the development of islamic moral discourse and emphasizes habituation in character education. ibn miskawaih is the most famous and greatest persian theistic thinker, moralist and historian of his time. 3 ibn miskawaih is the first islamic thinker in the field of 2kemendiknas, desain , 27. 3m. syarif, para filosof muslim,(cet.11; bandung: mizan, 1998), 83-84. 248 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 morality, 4 so that he is considered as the father of islamic ethics. “a muslim philosopher who firstly wrote about ethical theory and wrote about ethics book, ibn miskawaih is also known as a great historian whose fame exceeds his predecessor, al-tabari (310 h/923 ad)".5 in addition, the basic concept of moral education from the thoughts of islamic intellectuals such as ibn miskawaih, has brought up the various concepts and further thoughts and is growing, both theoretically and practically. this research is a qualitative research, with the type of library research, focusing on the type of study of the character's thinking. in this study, the researchers examine and analyze the various supporting literatures in order to get ibn miskawaih's thoughts on the habituation method. researchers conduct studies on data contained in books, journals, archives or related documents and so on. by the development of information technology, data are also obtained through the electronic media such as the internet”.6 “strictly speaking, library research limits its activities only to library collection materials without the need for field research”.7 data collection techniques in this study were analyzing the text and discourse, and studying the documents 8. the data which had been collected were then analyzed by means of data reduction, data display and drawing conclusion. finding a nd d iscuss ion the concept of ibn miskawaih’s thought on the method of habituation the definition of habituation 4suwito, filsafat pendidikan akhlak ibnu miskawaih, (yogyakarta: belukar, 2004), 201. 5suwito, filsafat, 68. 6sutrisno hadi, metodologi research , vol. ii, (yogyakarta: andi ofset,1990), 9. 7mestika zed, metode penelitian kepustakaan, (jakarta: yayasan obor indonesia, 2008), 1-2. 8amir hamzah, metode penelitian kepustakaan: library research, (malang: literasi nusantara abadi, 2019), 25 p.h. putra: a habituation method in education character | 249 ibn miskawaih emphasized the possibility of a change in morals mainly through education, that is, from the habit and the practice. habits can be expressed as the result of practice. therefore, there is a close relationship between habit and practice. this shows that habituation can be done with serious and continuous practice, so that habits are formed. ibn miskawaih stated: “character (khuluq) is a condition of the soul. this condition causes the soul to act without thought or deep consideration. this situation is of two types. the first are natural and opposite from the character. the second, created through habit and practice. at the first, these conditions occur due to the consideration and the thought, but then, through continuous practice, it becomes character”.9 ibn miskawaih's opinion seems to be the same as what was conveyed by thorndike in the law of exercise that, "if the response to the stimulus is repeated, it will strengthen the relationship between the response and the stimulus. on the contrary, if the response is not used, the relationship with the stimulus is getting weaker”.10 ibn miskawaih s’ statement is also in accordance with what is in psychology. the process of habituation is called "conditioning". according to the conditioning theory, "learning is also defined as a process of change that occurs because of the conditions which then cause a reaction (response). to make someone learn, we must provide certain conditions, the most important thing according to this theory is continuous practice. in this theory, the priority is learning that occurs automatically.”.11 “"this process will incarnate habits and abilities, which will eventually become personal traits (personal habits) that are tempered in daily behavior”.12 therefore, to obtain good habituation results, it is necessary to practice repeatedly in the right order and regularly. 9ibn miskawaih. tahdzib al-akhlaq wa tathir al-a’raq, translated by helmi hidayat, menuju kesempurnaan akhlak, (cet.4, bandung: penerbit mizan, 1998), 56. 10evelin siregar and hartini nara. teori belajar dan pembelajaran, (bogor: ghalia indonesia, 2011), 29. 11sumadi suryabrata. psikologi pendidikan, (jakarta: rajawali press, 1984), h. 284. 12hanna djumhana. integrasi psikologi dengan islam menuju psikologi islami, (yogyakarta: yayasan insan kamil dan pustaka pelajar, 2001), 6. 250 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 ibn miskawayh also said, "a person's virtue is measured by the extent to which he seeks and desires the virtue. this virtue will increase more and more, when he pays more attention to his soul and tries hard to get rid of everything that hinders him from achieving virtue”.13 for this reason, even though at the first it is started as forced, but continued to be trained and accustomed, it is hoped that it will become a habituation towards goodness and glory, as ibn miskawaih states a s follow: “although initially carried out by forcing, considered, and thought out beforehand, however, with a genuine will to practice continuously and restraint (al-'adat wa al-jihad), it will be obtained the virtue and courtesy that are actually in accordance with the virtues soul”.14 habituation of good character is closely related to cognitive processes (faculty of thinking), in which these activities are part of learning that is carried out and trained continuously. ibn miskawaih's opinion is explained further as zakiah darajat states, "should be in the learning process, the earlier the child's age, the more habituation is carried out on the child, and by the increasing age of the child should also increase the explanation and understanding given in accordance with the development of the child intelligence”.15 in order to achieve the virtue, it takes practice as a habituation to the soul. thus, the thinking soul is always trained to get used to interpret and understand the meaning and the purpose of learning and doing. for this reason, according to ibn miskawaih, "humans always experience the increasing of understanding, when they continue to practice, and then produce various science and knowledge”.16 based on the information above, it can be understood that what is meant by the habituation in character education is a practice that is carried out consistently, regularly and continuously for the soul that is actualized from behavioral attitudes. then, it is associated with the soul 13ibn miskawaih. tadhzib, 39. 14suwito. filsafat, 136. 15zakiah darajat, membina nilai-nilai moral di indonesia, jakarta: bulan bintang, 1976), 74 16ibn miskawaih. tahdzib, 4. p.h. putra: a habituation method in education character | 251 until the animated automatic attitudes are formed in the soul, by involving cognitive function (based on correct understanding), so that the noble character is formed. habituation goals ibn miskawaih said, "character (khuluq) is a condition of the soul that causes the soul to act without thought or deep consideration”.17 based on the understanding conveyed, the word "without thinking or considering" indicates that spontaneity in action becomes an emphasis of ibn miskawaih in his moral education. therefore, the purpose of habituation of ibn miskawaih's view is "the realization of an inner attitude that is able to spontaneously encourage all actions that are of good value, so that they can achieve perfection and obtain true and perfect happiness (al-sa'adat)”.18 because "as a result of habituation, it will produce a habit in certain behaviors that are automatic, without being planned in advance, and carried out just like that without thinking about it”.19 it can be seen that ibn miskawaih underlies his moral education on the form of happiness that will be obtained by humans in this world and in the hereafter. that is why he thinks people who have good character are the happy people. in this case, if one has understood and can master the cognitive and practical faculties, then train and familiarize these faculties with regular actions, then one will not deviate from his (allah swt) original wisdom order so that perfection is realized and a sense of happiness is created. based on this, it means that the purpose of habituation offered by ibn miskawaih is aimed at the encouraging humans to behave well in order to achieve happiness (as-sa'adah). according to him, people with noble character are the happy people. "the happiness of the soul is the most perfect happiness and is able to lead humans to have the highest degree (angel)”.20 17ibn miskawaih. tadhzib, 56. 18abuddin nata. pemikiran pendidikan islam dan barat, cet. 2, jakarta: raja grafindo persada, 2013), 11-12 19m furqon hidayatullah. pendidikan, 41. 20hasyimiyah nasutionfilsafat islam, jakarta: gaya media pratama, 2013), 70 252 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 the further or final goal that ibn miskawaih wanted spontaneously in habituation was as intended in the purpose of moral education, namely, "the creation of human actions as divine actions (af’al ilahiyyat)”.21 habituation background ibn miskawaih does not directly mention the basis of habituation either orally or from his writings. it is just that in the discussion of tahdzib, religious law and matters of the soul are the main discussions associated by ibn miskawaih with the habituation in moral/character education. a. religious law (syari’ah) the main purpose of religious teachings is to provide and teach the noble character. this is as same as with the apostolic mission carried out by the prophet muhammad saw which is to perfect human morals. religion and education character have a very close relationship in perfecting and improving the human morality. ibn miskawaih views that religion is something that is very urgent in getting used to and straightening habits to do the goodness. ibn miskawaih says that: “religious law is a factor that straightens the character of teenagers, which accustoms them to do the good deeds, as well as which prepares them to receive the wisdom, seek the virtue, and achieve the happiness through accurate thinking and reasoning”.22 ibn miskawaih's explanation emphasizes the importance of religious law in getting used to be good character. it is because when the mind, the knowledge, and allah's laws regarding human functions as caliphs on earth are aligned, humans will try to build good habits in themselves. b. the soul concept 21suwito. filsafat, 118. 22ibn miskawaih.tahdzib, terj helmi hidayat, 59-60. p.h. putra: a habituation method in education character | 253 the thought of ibn miskawaih's moral/character education was built on his view of the soul. therefore, the concept of habituation according to ibn miskawaih begins with exploring the human soul. ibn miskawaih mentions about the three faculties of the human soul as conveyed, namely, “there are the faculties of human soul; the soul of thinking (al-quwwahal-natiqah), the soul of lust (al-bahimmiyah/assyahwiyah), the soul of courage (as-sabu'iyyah/alghadabiyyah). the three faculties of the soul can be strong or weak, depending on the temperament, the habit, or the discipline. the overdevelopment of one of the three faculties undermines the others, and that one of the three can negate the action of the other. this condition of the soul will cause an element of deterioration”.23 ibn miskawaih said that the goodness would be obtained if the relationship between the three faculties of the soul is in harmony according to their nature. therefore, the soul needs to be trained to get used to always being in stability and harmony. for this reason, according to ibn miskawaih, moral/character education and knowledge of the soul are closely related. therefore, the thought of ibn miskawaih's moral/character education regarding to the habituation was built on his view of the soul. the principles of habituation a. sustainable and gradual according to soul formation sequence the character formed is influenced by the faculties of the soul that humans have. these faculties naturally arise or develop gradually in humans. therefore, habituation should be carried out in stages that are adjusted to the order in which the faculties arise in humans. this method appears from the observations about faculties/powers b. integrated in the various fields of science 23ibn miskawaih. tahdzib, helmi hidayat, 44. 254 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 the application of habituation in the context of character development according to ibn miskawaih, can be interpreted that in principle, it is integrated in the various fields of science. according to ibn miskawaih, by getting used to or always studying the science of logic, knowledge will be obtained based on its characteristics. then, with this knowledge, it will be obtained divine knowledge that can cause us to draw closer to the divine. if you have reached this stage, then you are ready to receive the grace of allah swt. his mercy will come, and will be free from the turmoil of animal lust because of the closeness to allah swt. in this case, it will be seen the levels of existence that have been passed gradually, and it will be known that the existence of each level requires the previous level. c. starting from the early age habituation in character education is carried out as early as possible. that is because the souls of children are not influenced by negative things. it is better if the souls that are still empty of negative things are filled with the elements relating to positive things, namely the matters related to religious law. this is as stated by ibn miskawaih below: “religious law must be trained and educated from the childhood to get used to do it. maybe we have noticed a small child who bows his head and looks shy and does not even dare to look at us, this can be categorized as early evidence that the child is able to distinguish between the good and the bad. in addition, such actions show that this kind of soul is ready to receive education and is suitable to be nurtured and cared for”.24 in order to make the good habit be imprinted into the child's soul as early as possible, it must be accustomed continuously until it becomes a part of him until later adulthood. thus, the habituation method is a practical method in shaping the character of early childhood in improving 24ibn miskawaih, tahdzib, terj helmi hidayat, 70,75-76. p.h. putra: a habituation method in education character | 255 habits in carrying out an activity at school. 25 "habituation done from an early age will bring those hobbies and habits into a kind of custom, so that they become an inseparable part of the personality”.26 d. habituation supporting factors building the character by using the habituation method needs to be considered for things that can support its implementation so that the desired results are obtained. some things that need to be considered to be implemented according to ibn miskawaih include the followings: 1) emptying yourself of despicable traits ibn miskawaih says that everyone has his or her own happiness. therefore, everyone must empty himself of despicable qualities and get used to inculcate the commendable qualities. therefore, allah swt will put the light in the heart to recognize the nature of lust. ibn miskawaih argues that, “the most important foundation is the necessity to clean oneself of the despicable qualities firstly, before filling it with the main qualities. this is very important, because in life experiences we always find that we, for example, will not be able to build a good, clean and healthy building on a pile of garbage, mud and dirty”. 27 2) focus on the purpose of human creation ibn miskawaih says that goodness is something that can be achieved by humans. this was also conveyed by anas salahudin, namely, "education should aim to serve and actualize the role of the human caliphate on earth”. 28 in this case, in habituation, the students should know and understand the nature of the purpose of life or the creation of humans in 25muhamad fadilah dan lilif mualifatu qorida, pendidikan karakter anak usia dini, ( yogyakarta: arruz media, 2013), 173. 26amirulloh syarbini, model pendidikan karakter dalam keluarga; revitalisasi peran keluarga dalam membentuk karakter anak menurut perspektif islam, (jakarta: gramedia, 2014), 87. 27ibn miskawaih, tahdzib, terj helmi yahya, 14. 28anas salahudin dan irwanto alkrienciehie, pendidikan karakter, pendidikan berbasis agama dan budaya bangsa, (bandung: pustaka setia, 2013), 51. 256 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 this world. therefore, the habituation carried out is as self-serving to the creator, kholik, and as a manifestation of the role of humans as caliphs on this earth who will be asked the responsible both in this world and in the hereafter. thus, the habituation carried out becomes meaningful and has a clear direction. 3) seeking the goodness according to ibn miskawaih, the virtue of a person is measured by the extent to which he strives and desires the virtue. we must strive for the good, which is our perfection, for which goodness we were created. ibn miskawaih explains that no matter how difficult it is; if there is revolutionary courage within us, new habits will emerge that make us more individuals that are independent because we are able to determine our own destiny. generally, it must be accompanied by an element of coercion and compulsion, especially if it is accompanied by an element of laziness or reluctance to implement it. we have to be forced often to do certain activities at first, before we enjoy them. 4) avoiding the bad things in order to good habits that are cultivated can be successful, according to ibn miskawayh, we must stay away from the bad things that prevent us from getting the good or reduce the good we have. do not approach every bad deed that is cursed by allah swt. avoid associating with the people whose words say things that are not good, especially if they are playmates. ibn miskawayh said that, "it should not be ignored or allowed to associate with the people who have bad morals who will damage their souls. prevent the child, lest he be among people who like to drink liquor. let him be among many pious and noble people.” 29 this is so that he does not hear vile words and does not see their lowly deeds. 5) knowing your shortcomings and needs according to ibn miskawaih, knowing one's own shortcomings and needs are the factor that must be done by humans as the part of getting 29ibn miskawaih, tahdzib, terj helmi hidayat, 76. p.h. putra: a habituation method in education character | 257 used to doing well. knowing one's own shortcomings aims to improve the shortcomings that exist in oneself, both physical and related to the soul. that is by reducing gradually or removing all bad things and filling them with good or positive things. knowing the shortcomings and needs of oneself is a necessary factor in habituation. it takes the faculty of thinking to know all things that are self-deficient and all needs that must be met. 6) interaction and cooperation (as a social process) ibn miskawaih argues that humans cannot achieve the perfection by living alone. in order to apply the habituation of good habits, the human must socialized and supported by others and society, so that his life is good and he follows the right path. humans need a place in which there is a certain community so that human happiness can be achieved. humans certainly need other humans besides themselves. that way, he must be friends with other humans that must love him sincerely. from the information above, it can be explained that the character building through habituation will be effective if there is support from the environment. there are needs to be a synergy of good habits between all components of society. 7) fortitude/integrity habituation in character education must be accompanied by personal fortitude and toughness, so that the individuals can overcome various obstacles faced when carrying out all good habits. “the key of success does not lie in anyone, not in other people, or existing facilities, but in self-centeredness. in addition, it can only be achieved when we are able to learn to be strong individuals not only in one side of life, but also in all areas of life.” 30 it is not easy to do, but it is possible to do it 8) the existence of advisor/coach according to ibn miskawaih, in character education with regard to the habituation, in order to be carried out properly, it is very necessary to 30e.widijo hari murdoko, menjadi pribadi revolusioner, (yogyakarta: wanajati chakra renjana, 2012), 123. 258 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 have a mentor/coach. without the help of a guide or educator, success will be difficult to obtain. only the supervisor will be able to direct about how the habituation should be carried out, what things are needed, and what shortcomings or weaknesses that must be corrected. only the trainer/supervisor will be able to control the habituation activities so that they are appropriate. e. habituation in character education the purpose of character education through the habituation according to ibn miskawaih is the perfection of character accustomed to the human life such as: 1) habituation to the human soul ibn miskawaih explains that people will be noble if their thinking soul is trained and accustomed to being able to lead and direct two other souls, namely the lustful soul/lust/animal (al-bahimmiyah/assyahwiyyah) and the brave/angry soul (as-sabu'iyyat/ al-ghadabiyyah). the two souls should be accustomed to follow orders. therefore, if the thinking soul follows the faculty of lust and the faculty of brave, it becomes a slave to both of them. it will be the destruction of a person due to being a slave to his desires due to always following his desires. 2) habituation of individuals in achieving the perfection based on the harmony condition of the soul, such soul condition is actualized through physical intermediaries. according to ibn miskawaih, "because when it is still in the soul and not yet actual, then it is an object. but if it is actualized and becomes perfect, then it is perfection.” actualization in the form of activities that are in accordance with the condition of the primacy of the soul is carried out consistently and continuously by involving the soul to animate within and programmed automatically as part of the self. 3) habituation in adolescents and children ibn miskawaih views that if people grow up with unscrupulous upbringing, they can no longer be expected to succeed, and there is no need to try to straighten them out. his thinking soul has become a slave to his beast soul and his angry soul. because it has obeyed his lust, it is p.h. putra: a habituation method in education character | 259 very difficult to educate a person who has grown up accustomed to this way, unless he recognizes the vileness of his behavior, blames it, and intends to break away from it and repent. he should regard them as misery, not happiness, and loss, not fortune, and he should try to distance himself from so-called pleasures by indulging in his passions, but this is very difficult. however, it is better than doing falsehood for life. people like this can be expected to leave low morals to noble character through good habits, gradually, by repenting, staying away from evil and not being among people who do bad things, associating with good and wise people, pious and noble people. this shows that in habituation, ibn miskawaih emphasizes the element of exemplary. ibn miskawaih asks parents/adults to be aware of having noble character. because they realize it or do not, they will be the role models by the children and adolescents around them. 4) habituation by community leaders according to ibn miskawaih, community leaders must be involved in character education, which can form good habits in life, towards the community. community leaders should be able to train and familiarize the community with behavior that is in accordance with the values. it is the community leaders who will be able to encourage and pioneer every activity in society in creating conditions for people who are accustomed to good habits as a whole in social life. from the description of the concept of habituation in character education according to ibn miskawaih's thought, it can be interpreted that someone who already has certain habits will be able to carry it out easily and happily. even everything that has become a habit at a young age is difficult to change and persists into old age. therefore, the good habits should always be accustomed to become an inherent character and be implemented in life. conclusion habituation in character education is a form of practice that is carried out continuously from the cognitive faculties and practical faculties, which are actualized in behavioral attitudes, by directing them 260 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 to perfection gradually, based on thoughts, until they are accustomed to these behavioral attitudes, and then this condition continues until the end of time. in a relatively long time, it becomes a character. the purpose of habituation is the realization of a state of the soul that is able to spontaneously encourage all actions of good value so that they can achieve perfection and obtain true and perfect happiness (al-sa'adat). therefore, humans are perfect in directing the human behavior to be good, aims to print good human behavior, to form a commendable attitude of behavior, and perfect in accordance with its substance as a human being. this research focuses on the thoughts of ibn miskawaih regarding the character education by using a habituation approach, and it is hoped that the next author and researchers will explore and continue this research on the approaches and thoughts of other figures, and hopefully this research will be useful. bib lio gra phy darajat,zakiah membina nilai-nilai moral di indonesia, jakarta: bulan bintang, 1976 djumhana, hanna,integrasi psikologi dengan islam menuju psikologi islami, yogyakarta: yayasan insan kamil dan pustaka pelajar, 2001 e.widijo hari murdoko, menjadi pribadi revolusioner, yogyakarta: wanajati chakra renjana, 2012 evelin siregar dan hartini nara. teori belajar dan pembelajaran, (bogor: ghalia indonesia, 2011 hadi,sutrisno,metodologi research , jilid ii, yogyakarta: andi ofset,1990 hamsah, amir. metode penelitian kepustakaan: library research, malang: literasi nusantara abadi, 2019. kemendiknas, desain induk pendidikan karakter, jakarta: kemendiknas, 2010 m. syarif, para filosof muslim,cet.11; bandung: mizan, 1998), hlm. 83-84. p.h. putra: a habituation method in education character | 261 miskawaih, ibn. tahdzib al-akhlaq wa tathir al-a’raq, translated by helmi hidayat, menuju kesempurnaan akhlak,cet.4, bandung: penerbit mizan, 1998 muhamad fadilah dan lilif mualifatu qorida, pendidikan karakter anak usia dini, yogyakarta: arruz media, 2013 nasution, hasyimiyah,filsafat islam, jakarta: gaya media pratama, 2013 salahudin, anas dan irwanto alkrienciehie, pendidikan karakter, pendidikan berbasis agama dan budaya bangsa, bandung: pustaka setia, 2013. suryabrata, sumadi,psikologi pendidikan, jakarta: rajawali press, 1984 suwito, filsafat pendidikan akhlak ibnu miskawaih, yogyakarta: belukar, 2004 syarbini, amirulloh, model pendidikan karakter dalam keluarga; revitalisasi peran keluarga dalam membentuk karakter anak menurut perspektif islam, jakarta: gramedia, 2014 zed, mestika metode penelitian kepustakaan, jakarta: yayasan obor indonesia, 2008 262 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 empty page theological approach in islamic studies rifqi muntaqo universitas sains al qur'an (unsiq) wonosobo jawa tengah rifqimuntaqo@gmail.com siswanto curup state islamic college, bengkulu siswanto2384@gmail.com abstract: in the discourse of contemporary religious studies, the phenomenon of human religiosity can be viewed from any angle of approaches; one of the approaches is understanding religion which is named theological approach. there are two areas of religious studies, namely the teachings and religiosity. teachings are the texts (oral or written) that are sacred and sources of reference for religious followers. for islam, the texts are the qur'an and hadith. religiosity is a behavior sourced directly or indirectly from the texts. the purpose of this paper is to understand islam from its religious side with a theological approach. theological approach is an approach to religious understanding that emphasizes the form of performance or religious symbols. there are several alternatives offered by theology experts, such as public post-theological, sociological approach, and normative theological approach. keywords: theological approach, islamic studies introduction in today the presence of religion is increasingly demanded to be involved actively in solving various problems faced by mankind. religion should not only be the epitome of piety or just stop in delivering religious propaganda, but also conceptually shows the ways that are most effective in solving the problem.1 therefore, the need for a religious discourse presented in the form of a dialogue on various issues either humanitarian or nationality is increasingly recognized. thus, faith, islamic nature, devotion and good deeds of a muslim continue to struggle in history and 1 abuddin nata, metodologi studi islam, (jakarta: rajagrafindo persada, 2002), p. 27. 180 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 develop through a dialogical relationship concerned with a variety of humanitarian issues and the muslim nationality.2 this awareness raises the idea of the necessity of piety in modernity as a part of unavoidable history. similarly, it is also true in the framework of national life and indonesian nationality under pancasila democracy paradigm. in fact, the conceptualization of pancasila as an ideology is now beginning to be developed in a dialogical discourse through the idea of pancasila as an open ideology. this realization is a part of the cultural transformation of the muslim community in the national life which is the contribution of religious thought in a dynamic development as well as in the development of faith which has more humanity vision.3 in the discourse of contemporary religious studies, the phenomenon of human religiosity can be viewed from any angle of approach. the approach in understanding religion, where the presence of religion functionally can be felt by its adherents, is named theological approach. the theological approach is an effort to understand a religion by using divine scientific framework that is departed from the belief that empirical manifestation of a religion is regarded as the most correct than others.4 developing religious life was nothing but an integral part of human understanding, so that religiousness or religiosity is a human experience and loaded with cultural dimensions. straightly, it must be stated that religiousness or religiosity is a cultural activity which is oriented with approach value and divine dimension as universal intent in religion teachings such as islam. therefore, piety in islam is the legality and indication of a person to have a right to inherit the earthly life. thus, piety is the road as well as spiritual value of civilization or culture as a pious religious struggle in the history of an increasingly modern life.5 the field of religious studies taufiq abdullah divides the field of religious studies into two: the teachings and religiosity. teachings are the texts (oral or written) that are 2 abdul munir mulkhan, teologi kebudayaan dan demokrasi modernitas, (yogyakarta: pustaka pelajar, 1995), p. ix. 3 ibid., p. ix. 4 abuddin nata, metodologi studi islam, …. p. 28. 5 abdul munir mulkhan, teologi kebudayaan dan demokrasi modernitas,…. p. ix. rifqi muntaqo & siswanto: theological approach in islamic studies | 181 sacred and sources of reference for religious followers. for islam, the texts are the qur'an and hadith. religiosity is a behavior sourced directly or indirectly from the texts. by borrowing the analysis of "religion commitment" from glock and stark, religiosity appeared in five dimensions: ideological, intellectual, experiential, ritualistic, and consequential. two of the first dimensions are the cognitive aspects of diversity; two in middle are behavioral aspects of diversity, and the last one is the affective aspect of diversity.6 ideological dimension is related with a respect to a set of beliefs that provides existential premise to explain god, nature, people and the relationships between them. this belief means the explanation of the purpose of god and the human role in achieving that purpose (purposive beliefs). trust can be explained as the knowledge of a set of good behavior desired religion. this type of trust is based on ethical structure of religion.7 intellectual dimension refers to the religious knowledge (what should be known by followers of a religion about the teachings of their religion, such as theology, philosophy and gnosis (ma'rifah)). this dimension is directed to determine the level of religious literacy of the followers; or the level of their interest in learning religion. experiential dimension is the affective religious part; it is the involvement of emotional and sentimental in the implementation of religious teachings. this is the religion feelings that can move in four levels: confirmative (to presence the god), responsive (to feel that god answered his will), ascetic (feel a close and loving relationship to the god), and participatory (feel as faithful friendly lover, or guardian that accompany the god in doing the the divine work). ritualistic dimension refers to the religious rites taught by religion and or executed by his followers. this dimension includes guidelines for the implementation of the principal rites and the implementation of such rites in everyday life. on the other hand, consequential dimensions cover all the social implications of the implementation of religious teachings. these dimensions explain whether the effect of the teachings of islam toward 6 taufik abdullah dan m rusli karim, metodologi penelitian agama; sebuah pengantar. (yogyakarta: tiara wacana, 1989), p. 93. 7 ibid., p. 93. 182 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 the work ethic, interpersonal relationships, caring for the suffering of others, and so forth.8 the variety of theology in islam 1. mu’tazilah theology the first systematic teachings arose from the traditional qur'an and hadith ulama environment, on the second migration which is known as the mu'tazilah. its founder was wasil ibn 'ata' (passed away in 131 h / 748 ad). he is said to have a pupil who was a famous expert in hadith and sufism in basra, named hasan al-basri, but he got separated from his teacher and establish his own environment in that city. in the history of islamic thought, mu'tazila became famous because of the five principles or affirmation (al-usul al-khamsah). the five principles or affirmation are: a. mu'tazila has a rational concept of the oneness of god, and as the conclusion, they emphasize the transcendence of god in a way that puts god almost in an abstract idea. b. mu'tazila also emphasizes fairness in such an extent that they are known as the "man of unity and justice". justice for them means that the supreme wise shall have a purpose in the creation of the universe and has and provides the objective justice, goodness and badness for his creations. c. al-wa'd wa al-wa'id which literally means “the promise and the threat” regarding the fate of the groups of mankind, ie those who believe (believers), muslims who often commit sin (fasikun) and the disbelievers (kuffar). d. the biggest problem posed by the muslim community at that time was about muslim. is it sheer faith enough? those who were positioned as a sinner of al-manzilah bayna manzilatain have been stated as in a position of believers and infidels and are still considered members of the islamic community in the world, despite the punishment of hell in the hereafter. 8 ibid., p. 94. rifqi muntaqo & siswanto: theological approach in islamic studies | 183 e. finally, mu'tazila stressed al-mar bil ma-ruf wa nahy’an almunkar. this islamic famous principle, which also emphasized by other schools, states that someone not only should call on others to do good but also should prohibit in doing bad. 2. asy’ariyah theology the emphasis of qur'an in the concept of asy-ariyah theology about the need for knowledge (al-aql) requires the engineering of theology, which would require rational reasons at the orthodox moment and can be accepted by large muslim community. abu hasan al-asy-asy’ari was born in basra 260 h / 873 ad. when he was 40 years old, he tried to turn against the teachings of mu'tazilah and tried to return to the teachings of the qur'an genuinely. in his statement, he expressed regreted as a adherent of mu'tazila and promised to reject and expose the crimes of mu'tazila. there are about more than 90 of his works which are mostly famous, known as al-ibanah’an usul al-diniyah. 9 overall, al-asy-'ari tried to create a moderate position in almost all theological issues being debated at the time. he makes reasoning subservient to revelation and rejects the "free will" of human in voluntary goodness, which eliminates the creative free will of human and emphasizes the power of god in everything that happens with the verses of the qur'an 3. maturidiyah theology at the time of ash-'ari, there were two people who were trying just as hiself and made a theological formula that was expected and accepted by the majority of muslims. they are abu ja'far al-tahawi of egypt (rip in 321 h/933 h) and abu mansur al-maturidi (rip in 337 h / 944 ad), who were famous in central asia. abu ja'far al tahawi is a great scholar in the field of hadith and fiqh. he had developed larger theological dogmas. meanwhile, while abu mansur al-maturidi initially followed hanafiyah. both of them followed hanafiyah and tried to follow the theology as the views of law of imam abu hanifah. 9harun nasution, teologi islam ( ilmu kalam ), jakarta iu press 2001, p. 86 184 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 al-ghazali, although not all his theological works can be considered to be the al-'ariyah, this sect widespread in persia and the eastern part of the islamic world such as magrib. moreover, the figures asy-'ariyah schools later or those by ibnu khaldun called theologians via nova, 10 opened a new chapter in the history of kalam and allowed its spread throughout the islamic world (muta'akhirun) normative theological approach theological method in understanding islam can be interpreted as an attempt to understand islam by using the framework of divinity that comes from a belief. this form further relates to a normative approach, ie an approach that sees islam in terms of principal and original teachings of allah in which there has been no human reasoning thought. in theological approach, islam is seen as an absolute truth of god which has no shortage at all and seemed to be ideal. in this context, islam is believed to be a perfect religion with a very distinctive set.11 if islam is understood through this normative theological approach, it continues to honor the noble values. in the social sector, islam appears to offer humanitarian values, mutual help, tolerance and so forth. in the economic sector, islam offers the values of justice, solidarity, honesty and mutual benefit. in the science sector, islam encourages its followers to possess the knowledge, technology, skills, expertise, etc.12 in the context of such method of understanding islam, ali syariati said that one way or the method of studying islam is to know god and to compare it with the worship of other religions. another way is to study the qur'an and compare it with other heavenly books. it also can be done by studying the personality of the prophet muhammad. abuddin nata in his book the methodology of islamic studies explaines that theology is interpreted as a religious thought inspired by the understanding of divinity and the understanding of scripture as well as the interpretation of certain religious teachings.13 from the above 10 terj kalam mta’akhirin yang diberikan oleh g.d anawati dalam artikelnya tentang kalam ( new encyclopedia of religin, p. 238 11 abuddin nata, metodologi studi islam,.. p. 34. 12 abuddin nata, metodologi studi islam,.., p. 35. 13 abuddin nata, metodologi studi islam,.. p. 29 rifqi muntaqo & siswanto: theological approach in islamic studies | 185 ideas, it can be seen that the theological approach to religious understanding is the approach that emphasizes the form of performance or religious symbols. from the description, it can be seen that islam can be understood through a variety of methods of approach that will lead someone to the understanding of islam and eventually he will get the satisfaction and tranquility. normative theological approach in understanding a religion can literally be interpreted as an attempt to understand religion using the framework of science departed from the belief that empirical manifestation of a religion is regarded as the most correct than others. according to information provided in the encyclopedia of american religion, in america alone there are 1200 religious sects. one of them is the davidian sect which was founded in april 1993, in which the leader of the sect and the 80 of fanatical followers committed mass suicide after a quarrel with us government power. in islam itself, traditionally there are mu'tazilah, ash-ariyah and maturidiyah theology. previously there was also a theology called khawarij and murji'ah.14 according to the observation of sayyed hosein nasr, in this contemporary era, there are four prototypes of islamic religious thoughts: the fundamentalist, the modernist, missionarist and traditionalist. those four prototypes of the religious thought are certainly not easy to be put together. each prototype has a theology faith which is difficult to reconcile. it may not be correct to use the term "theology" here but rather refers to the notion of religious thought that was inspired by the ideology of divinity and understanding of the scriptures as well as the interpretation of a particular religion which is also a form of theological thought in the new form and face. post-theological society in the religious tradition, theology is seen as an important element that underlies a religion. without theology which becomes the basis of one's faith, there is no such thing as religion. therefore, it is 14 harun nasution, teologi islam ( ilmu kalam ), p. 32 186 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 understandable that theology becomes a field of study that has become a tradition in all religions, in which all of them aim to purify the god.15 when discussing the relationship of god and human, mainstream theological thought is always theo-centric, in which god becomes the center of all power and authority, while humans must submit to god. among the clutter of theological discussion, many people begin to question what is the relevance of theology to solve social and humanitarian problems.16 the theological thinkers look for an alternative to formulate a theological understanding which is more favorable to humans. in chrisianity, the is the term liberation theology, which in turn is also adopted by some islamic thinkers,17 as allah swt says in the albaqarah: 164                                                                                       meaning: “indeed, in the creation of the heavens and earth, and the alternation of the night and the day, and the [great] ships which sail through the sea with that which benefits people, and what allah has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness and dispersing therein every [kind of] moving creature, and [his] directing of the winds and the clouds controlled between the heaven and the earth are signs for people who use reason.” the term of liberation theology is actually a contradiction. theology is essentially necessitates a human to beliefs that are considered as the creed of a religion, so muslims must be bound, to submit without reserve, 15 rumadi, masyarakat post-teologi, wajah baru agama dan demokratisasi indonesia, (bekasi: gugus press, 2002), p. 23 16 rumadi, masyarakat post-teologi, wajah baru agama dan demokratisasi indonesia, p. 23. 17 rumadi, masyarakat post-teologi, wajah baru agama dan demokratisasi indonesia, p. 24 rifqi muntaqo & siswanto: theological approach in islamic studies | 187 therefore he is not free. meanwhile, the word liberation necessitates the opposite, free from all forms of structural and cultural shackles of attachment, including the attachment of beliefs and certain rules. on that basis, the word theology basically does not mean liberating, in other words binding, even though some of us may assume that (theology) islam is a religion that is liberating. .18 however, the meaning of freedom is oppositely understood by muslims, under the pretext of want to exalt god, humans may do repression. the understanding vision of the theology of liberation of course necessitates the existence of the "liquefaction" of boxing theology as measured by history. hence the term post-theological community appears. post theological society is a society that no longer makes theology as a barrier between one group againsts another. it means the society has been able to go beyond theological symbols. as described by rumadi in his book post-theology community (the new face of religion and democratization in indonesia), post-theology society offers three principal changes in the melt of boxing theology engraved by history. they are; first, theology must be placed within the secular, or rather in vulgar language could be called "secularization theology". the intention is to make theological attempts to get closer to human problems. thus theology will really be a force for human not only to believe in the religion, but also the inspiration and foundation for thinking about life that frees people from various forms of oppression. second, keep away the theology from deadly claims, such as "islam" and the "infidels", "believe" and "do not believe", "heaven" and "hell" and so on. this is a logical consequence of the process of desecration of theology, as described above. the tip of theology desecration is actually theology of relativism. it means the truths that are assumed to be the truths of theology are not always absolute, perpetual, worldwide, and do not accept the changes, hence in the theology the law relativism is applicable. third, reconstruct theology. the theological reconstruction process necessitates the attitude of openness to accept changes in thinking over what had been believed to be the only truth. the reconstruction involves 188 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 many aspects, among others; rational and open to the modern science in seeing a religious text.19 spiritual experiences in faith religion is essentially faith. there is no religion without faith and faith in religious knowledge. it is not only about recognition and knowledge of god, but also the faith which is raised by an intense direct experience dealing personally with god. the example is the prayer of someone; he believes that the lord see him in prayer so that the reciting is entirely a communication and personal dialogue with the god. in surah al-ankabut: 45 allah says: “recite, [o muhammad], what has been revealed to you of the book and establish prayer. indeed, prayer prohibits immorality and wrongdoing, and the remembrance of allah is greater. and allah knows that which you do.” from the above explanation, it continues the actual act of moral commitment to the ideals of the defense of the weak. al-qur’an mentions in surah al-ma’uun verse 1-7 which mean : have you seen the one who denies the recompense? for that is the one who drives away the orphan and does not encourage the feeding of the poor. so woe to those who pray, [but] are heedless of their prayer, those who make show [of their deeds], and withhold [simple] assistance. god as the absolute nafs (ego) in the concept of islamic philosophy, the experience of faith in the process of communication and creative dialogue with god is spiritual, can be possibly occur directly and objectively, because god as he revealed himself in his word and his verses is nafs or ego which is certainly absolute. meanwhile, human is nafs or ego which is not absolute.20 in relation to the word of god who calls nafs allah, the qur'an describes the dialogue of two nafs, which is between the self (nafs) prophet isa as with self (nafs) in al-qur’an surah almaidah: 116 19 rumadi, masyarakat post-teologi, wajah baru agama dan demokratisasi indonesia, p. 27 20 ibid., p. 56 rifqi muntaqo & siswanto: theological approach in islamic studies | 189 واذ قال اهللا يا عىسى ابن مرمي ءانت قلت للناس اختذوىن وامى اليهني من دون اهللا قال سبحنك ما يكون ىل حبق ان كنت قلته علمته تعلم ما ىف نفس وال اعلم ما ىف نفسك انك انت غالم الغيوب “and [beware the day] when allah will say, "o isa, son of maryam, did you say to the people, 'take me and my mother as deities besides allah ?'" he will say, "exalted are you! it was not for me to say that to which i have no right. if i had said it, you would have known it. you know what is within myself, and i do not know what is within yourself. indeed, it is you who is knower of the unseen.” living in god as an absolute self, the existence of god is eternal and never stopped, so that the god truly never ceases to create and the creation will continue to occur because the creation is part of god's existence itself. damage can only occur in the forms of his existence or in his creations, but not the existence of god alone which is absolute humans are created in this earth as god's representatives on earth (khalifatullah fil ardli) to continue the work of creation, which god created from nothing into existing and new, as god created the rock, and then humans shape, build and compile them into the temple. through that process, humans build and shape civilization and culture. al-qur’an mentions in surah alan’aam 5-7 which means: and he created the cattle for you, in which it can warm the body and some benefits and some parts of it you eat, and for you there is beauty inside it, when you dispel it home and when you release it and it carries your load that you cannot do without much effort. indeed your lord is most gracious, most merciful. theology system of tauhid 21 in al-qur,an surah ali imran verse 18-19 which meaning : allah witnesses that there is no deity except him, and [so do] the angels and those of knowledge [that he is] maintaining [creation] in justice. there is no 21 dr musa asy’arie, filsafat islam sunnah nabi dalam berfikir, jogjakarta lesfi 1999 , p. 169-170 190 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 deity except him, the exalted in might, the wise. indeed, the religion in the sight of allah is islam. and those who were given the scripture did not differ except after knowledge had come to them out of jealous animosity between themselves. and whoever disbelieves in the verses of allah, then indeed, allah is swift in [taking] account. (qs ali imran 18-19) the concept of islamic theology is tawhid, and in islam, theological concept or aqidah tauhid indeed is the basis of a system of teachings of islam itself, therefore, the concept of tawhid is not only relevant to the issues of theology alone, but also related to anthropology, cosmology, aksilogy and culture. theology tauhid basically asserts that god is the sole means indivisible, serves to unite the diversity of his creations. the unity and oneness of god is the ego (nafs) where his existence exists and is in the actuality of the names of god, asmaul husna, which include al-khaliq who created everything, until the ego, his creation becomes the principle of existence, plurality, change , and novelty that happens in all his creations that exist in this world. there are some examples of hadiths pertaining the approach of theology in islamic studies: قال رسول اهللا سلى اهللا عليه وسلم ال يؤمن احد كم حىت اكون احب اليه من نفسه ووالده وولده والناس امجعني (متفق عليه ) the faith of someone is not perfect until i am loved more than he loves himself, his parents, his children and all mankind. ( hr muttafaq ‘alaihi) عن انس رضى اهللا عنه قال امر بالل ان ىشفع االذن ويؤتر االقامة ( متفق عليه ) from anas, he said: bilal was ordered to even the adzan and to odd the iqamah (hr. muttafaq ‘alaihi )22 conclusion theological approach is an approach to religious understanding that emphasizes the form of performance or religious symbols. starting from various forms of interpretation and understanding from the leaders of the teachings, it finally emerges many religious teachings of islam, in whih 22 endang soetari, ilmu hadist, bandung, amal bakti press, 1997, p. 134-134 rifqi muntaqo & siswanto: theological approach in islamic studies | 191 one with the others mutually claim themselves as the most correct, while others as wrong. as a result of these differences, religious fanaticism appeared. actually, the nature of fanaticism strongly supports the sustainability of the group or that sect. however, the nature of exaggerative fanaticism posed by his followers eventually leads to an unhealthy atmosphere between one school to other schools such as no open dialog or respect between schools, exclusivism in each school, the attitude of partially blaming each other, calling others infidel, and do not show any cooperation and social care. furthermore, in islamic studies focused on the concept of islamic philosophy, islamic theology can receive the plurality of theology only at the level of conception, perception and language (name of god). the whole conception, perception and language are not absolute, but relative, changing according to the venue and culture and levels that correspond to the level of one's knowledge and experience level of spirituality islamic theology is very essential in a significant change for a true muslim who knows himself and wanted progress in life. the principles or foundations of all islamic studies are based on the theology and however high scholarly someone, it would be useless without knowing theology of their religion because there is no substance which can be compared as god substance, moreover in the scientific problem. there are several alternatives offered by theology experts, such as post-theological society, sociological approach, normative theological approach, someone who has an attitude of militancy in religion who holds religion he believed to be right regardless and disparaging other religions, and a critical approach in the sense of a continuous effort to understand the teachings of islam which is placed as a framework to understand the sacred texts of the qur'an and as-sunnah in practicing those two sources. 192 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 bibliorgaphy abuddin nata, metodologi studi islam, jakarta: rajagrafindo persada, 2002. abuddin nata, ilmu kalam, filsafat dan tasawuf, jakarta: rajagrafindo persada, 1993 abdul munir mulkhan, teologi kebudayaan dan demokrasi modernitas, yogyakarta: pustaka pelajar, 1995, amin abdullah, studi agama normativitas atau historisitas, yogayakarta: pustaka pelajar, 1996. amin abdullah, re-strukturisasi metodologi islamic studies mazhab yogyakarta, uin suka press, 2007. harun nasution, teologi islam, jakarta: ui press, 1986. rumadi, masyarakat post teologi, bekasi: gugus press 2002. sayed hosein nasr dan william c chittick, islam intelektual, teologi, filsafat dan ma’rifat, jakarta: perenial press, 2001. taufik abdullah dan m rusli karim, metodologi penelitian agama, sebuah pengantar, yogyakarta: tiara wacana, 1991. 135 early marriage in medical view and maqashid sharia rifanto bin ridwan1, ifnaldi2, jahidin3 institut agama islam negeri (ain) curup, indoneisa gubug64@gmail.com, ifnaldi@iaincurup.ac.id, mjahidin817@gmail.com abstract. this article aims to find out how the medical and legal views of islam (maqashid sharia) on marriages are carried out by minors. through library research methods, this study found; 1) from a medical point of view, early marriage is not recommended. because it can harm the reproductive health of women who are still in their infancy. mentally, the perpetrators will feel inferior and less able to control their emotions due to emotional unpreparedness, 2) in terms of maqashid sharia, early marriage should be avoided. because, although the goal of sharia, namely maintaining offspring, is fulfilled, in practice it often causes problems, so that the purpose of marriage, which is getting sakinah mawaddah wa rahmah, is not achieved.. keywords: early marriage, health, maqashid syariah int r od u ct i on early marriage is never boring to discuss, every time discussing early marriage there are always new problems that must be resolved. at first, it was not a problem, and even tended to be entrenched, but along with the times and changing perspectives, early marriage became something that should be avoided. women are the most disadvantaged parties in early marriage, almost all the negative impacts due to early marriage return to women. that is because of the natural nature of a woman who will carry out the natural process as a logical consequence of marriage, marrying, channeling biological needs, conceiving, and giving birth. in 2013 the world was shocked by the news of the death of nayla maknun (not her real name) from hardh southwest yemen, nm who was only 8 years old after experiencing heavy bleeding. tragically, this incident occurred on the first night of her marriage to a man who was five times her age. nm suffered heavy bleeding and internal injuries as a result of his physical and mental unpreparedness for his first night. institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 6, number 1, 2021 | page: 135-146 doi: http://doi.org/10.29240/ajis.v6i1.2751 academic journal of islamic studies 136 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 the results of other studies show that early marriage couples experience miscarriages caused by the mother’s uterus not being strong enough. in addition, almost 50% of early married couples end in divorce. the indonesian government is trying its best to prevent early marriage, by enacting laws that limit the age at which marriage is allowed, such as law no. 1 of 1974 concerning marriage which limits the minimum age for marriage at the age of 16 for women and 19 years for men. this law was revised with law n0. 16 of 2019 which limits the age allowed to marry at the age of 19, both for women and men. while in islam there is no minimum age limit for marriage. the qur’an hints at the permissibility of getting married at a young age. history also tells that many friends got married at a very young age. siti aisyah is reported to have married at the age of 6, in another narration she married at the age of 8 and some even report that she married at an adult age. amr ibn al-’ash and his son abdullah ibn amr ibn al-’ash were only 11 years apart. the majority believe that marriage must be done after the bride and groom enter adulthood. mature in the sense that the prospective bride and groom have understood and understood the meaning of marriage and the consequences that will be faced after the marriage contract takes place. but unfortunately, there is no standard age limit that can be relied on in determining a person’s maturity. indonesian law number 1 of 1974 concerning marriage does not stipulate the age limit for a person’s maturity. the law only regulates parental permission for people who will marry if they have not reached the age of 21 years1. the law also stipulates the lowest age limit for a person to obtain a marriage license when it is 19 years old for men and 16 years old2. this means that for someone who wants to get married while they are not yet 21 years old, that person must get permission from their parents, and the minimum limit for someone to get permission from both parents is 19 for men and 16 for women. the law also clarifies that a child who has not reached the age of 18 years or has never been married, 1 republic of indonesia law no. 1 of 1974, article 6 paragraph 2 2 republic of indonesia law no. 1 of 1974, article 7 paragraph 2 rifanto bin ridwan et.al: early marriage in medical view and maqashid sharia | 137 is under the control of his parents3, or is under the authority of his guardian4. the marriage law above shows that the legal age for marriage for men is at least 19 years and for women, it cannot be less than 16 years, subject to the approval of both parents. so someone who is married under 19 years for men and 16 for women can be categorized as early marriage. every rule always has exceptions, usually, exceptions are given when the situation is urgent. likewise, the condition of the marriage law still provides space for prospective brides who are still under the specified age to carry out marriages on the condition that they seek permission from the religious courts to justify them carrying out the marriage. for the bride and groom who are not old enough and want to get permission from the court, even if they can carry out the marriage, they cannot get out of the early marriage. this means that their marriage is called an early marriage, even though they get permission from the government, which is because their age is still below the standard set by law. according to law number 23 of 2002 concerning child protection: children are those under the age of 18 years, including fetuses that are still in the womb5. then in another article, it is also emphasized that the family and parents are obliged to prevent marriage at an early age6. this law limits the age of marriage for a child to 18 years old regardless of gender. so anyone who gets married under that age can be categorized as early marriage. this act strictly prohibits the marriage of children under the age of 18 years, urges parents and close families of children not to allow the marriage of children who have not yet reached the age of 18. the description above raises the question, what is the impact of early marriage on the perpetrators? medically, early marriage is justified, 3 republic of indonesia law no. 1 of 1974, article 47 paragraph 2 4 republic of indonesia law no. 1 of 1974, article 50 paragraph 2 5 law number 23 of 2003 concerning child protection, article 1 6 law number 23 of 2003 concerning child protection, article 26 paragraph 1 point c 138 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 and according to islamic law, can it fulfill the purpose of marriage? this is what the author tries to discuss in this article, which is to reveal the medical and maqashid views of sharia on early marriage. this issue is discussed by exploring the literature, reviewing various opinions about it, and analyzing it from the medical and islamic legal perspectives. several studies on early marriage have been widely discussed, such as those conveyed by achrory and siska iriani7, kamarusdiana and ita sofia8, dwi rifiani9, and habibah nurul umah10. these studies focus on discussing the views of islamic law on early marriage. this research has novelty from another point of view, namely the medical side. e arl y m arri ag e i n m ed i c al v i e w one of the purposes of marriage is to produce offspring, of course, in a good and right way from the side of health and religious norms. the government sets the minimum age for marriage as a form of government concern for the safety of its citizens who want to get married. suryono firmly stated that limiting the age of marriage is purely for the sake of health, especially for women who will have a direct impact on the event of marriage11. law no. 1 of 1974 in article 7 paragraph 2 limits marriage at the age of 19 for men and 16 years for women12. this restriction aims to 7 achrory dan siska iriani, “fenomena pernikahan dini dalam perspektif islam (studi kasus di desa kalikuning)”, jurnal penelitian keislaman, 14(2), 2018, 153-161 8 kamarusdiana dan ita sofia, “dispensasi nikah dalam perspektif hukum islam, undang-undang nomor 1 tahun 1974 dan kompilasi hukum islam”, salam; jurnal sosial & budaya syar-i, 7(1), 2020, pp.49-64, doi: 1 10.15408/sjsbs.v7i1.14534 9 dwi rifiani, “pernikahan dini dalam perspektif hukum islam”, de jure, jurnal syariah dan hukum, 3(2), 2011, 125-134 10 habibah nurul umah, “fenomena pernikahan dini di indonesia perspektif hukum-keluarga-islam”, jurnal al wasith: jurnal studi hukum islam, 5(2), 2020, 107125 11 marieyam, “pelaksanaan perkawinan usia dini setelah berlakunya uu ri nomor 1 tahun 1974 “ tesis. ( semarang: perpustakaan universitas diponegoro semarang 2017). 12 law no. 16 of 2019 which has been revised the minimum age for marriage is 19, both male and female. rifanto bin ridwan et.al: early marriage in medical view and maqashid sharia | 139 protect the bride and groom from all sides of their lives, both spiritually and psychologically. the following points strengthen this opinion: a. in marriage, the woman is most affected by the consequences of this event, because her nature as a woman will be pregnant. in the process of conceiving, both physical and psychological strength are required simultaneously. even according to the national family planning coordinating board (bkkbn) a woman’s readiness to conceive and give birth or have children is determined by readiness in three ways, namely physical readiness, mental (emotional/psychological) readiness, and social/economic readiness.13 b. physically a woman will experience rapid physical development at puberty, then this development will end at the age of 19-20 years, at this age a woman may be said to have matured physically. women who marry before the age of 16 are essentially still in a transition period, all of their physical anatomies are in the process of reaching maturity. according to bkkbn in general, a woman is said to be physically ready if she has completed her body growth (when her body stops growing), which is around the age of 20 years. so that the age of 20 years can be used as a guide for physical readiness c. psychologically, women who marry at the age of under 16 years do not have emotional/mental readiness which will have an impact on disharmony with their partners. d. one of the factors of physical unpreparedness is that the reproductive organs are still not strong enough, so it is not uncommon for couples at an early age to miscarry, or give birth to an unhealthy child so that they eventually die in infancy14. e. mental unpreparedness can also be seen in couples at an early age after giving birth, often panicking when caring for their children, especially when the child is sick so that they are more comfortable leaving their child to their grandmother. it’s not the busyness factor so they have to 13 suryono, pernikahan dini pada masyarakat lebong utara : tinjauan sosiologis dan normatif, tesis, (curup-iain curup), 92 14 ibid. 140 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 leave the child, but rather the mental unpreparedness in taking care of the child. f. socio-economic is the position or position of a person in a community group which is determined by the type of economic activity, education, and income. since the colonial era, education is considered an important factor to improve the welfare of the nation. the connection with early childhood partners is that they are still in the childhood age that is required to study. refers to the government’s program regarding 12-year compulsory education following government recommendations15. where ages 7-19 are required to attend education, children at that age are allowed to study with both the central and regional governments who are responsible for the implementation of the program. at this age, the child’s ability to carry out economic activities is certainly not maximized or even minimal. so it is natural that children aged 16 years and under are still very difficult to realize an affluent economic condition. e arl y m arri ag e i n m aq as h id a n al y si s maqashid al-syariah or the purpose of islamic law is to ensure that all matters ordered and prohibited by islam are beneficial16. all these cases must be based on the principles of jalbul mashalih and daf’ul mafasid (taking and rejecting the bad)17. as allah says in surah al-hashr, 59:7: َوَما آََتُكُم الرَُّسوُل َفُخُذوُه َوَما ََنَاُكْم َعْنُه فَانْ تَ ُهوا ۚ “what the messenger gave you, take it. leave what he forbids”. 15 indonesia law no. 20 of 2003 concerning the national education system and government regulation of the republic of indonesia no. 47 of 2008 concerning compulsory education. it is stated that the government's obligation to carry out compulsory education at the elementary and junior high school levels or the equivalent, while the 9-year compulsory education program for ages 7-19 years, the government is still working on its implementation, one of the goals of which is to reduce the occurrence of early marriage. 16 ibrahim mustafa, al-mu’jam al-wasith, (istanbul : al-maktabah al-islamiyyah, 1999), 396 17 asafri jaya bakri, konsep maqashid al_syari’ah menurut al-syatibi, (jakarta: pt raja grafindo, 1996), 61 rifanto bin ridwan et.al: early marriage in medical view and maqashid sharia | 141 the verse above explains that if the messenger of allah ordered something, it must be carried out, as, for something that is prohibited, it must be abandoned18. commands and prohibitions that are sourced from the prophet muhammad certainly contain goodness and wisdom that are the basis of islamic law19. so events and cases that are directly or indirectly related to early marriage that contains benefits can be done, while those that invite harm must be avoided. if an event that contains benefits and harm is collected simultaneously, then the first thing that needs to be done is to eliminate the harm first20. as outlined in the rules of fiqhiyyah: درء املفاسد مقدم على جلب املصال refusing mafsadah (damage) takes precedence over taking benefit. here are some views of maqashid in early marriage: a. in islam, marriage is worship as a means to get closer to allah 21. he is half of the religion, a person’s religion is not perfect if he is not married. therefore, marriage is a sacred moment for each individual and must be prepared well. in addition, marriage is a basic right for every individual in continuing his life journey, every individual may marry anytime and anywhere. there is no limit on certain individuals to get married. but lately, some parties want to arrange marriage by limiting the age of the bride and groom who want to get married. not only in indonesia but several countries in the world are also doing the same thing. b. limiting the age of marriage, of course, has gone through a long thought process and experience, the birth of law no. 1 of 1974 which later appeared its revision through law no. 16 of 2019 which 18 andopa, a., hardivizon, h., & yunita, n. (2018). the meaning of nafs in the qur’an based on quraish shihab’s interpretation. ajis: academic journal of islamic studies, 3(2), 139-162. doi:http://dx.doi.org/10.29240/ajis.v3i2.578 19 yusuf qaradhawi, membumikan syari’at islam, keluwesan aturan illahi untuk manusai, (bandung: pustaka mizan, 2003), cet.ke i, hal 13 20 amir syarifudin, garis-garis besar fiqh, (jakarta: kencana, 2003), 2-3 21 muhammad said ramadhan al-buthy, dawabit al-maslahah fi al-syariah alislamiyyah, (beirut:dar al-muttahidah, 1992), 108 http://dx.doi.org/10.29240/ajis.v3i2.578 142 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 stipulates the minimum age limit for marriage is 19 years for both men and women. but again, even though there is an age restriction, there is still a way for people who are not old enough, but there is a strong desire to get married or are forced to marry22. for those who are not old enough and want to get married, they can request an exception from the local religious court, if the reasons put forward are reasonable and acceptable, the religious court will issue a recommendation letter for the person concerned to be allowed to marry. in essence, restrictions do not mean a barrier but as a form of prevention for the bride and groom to be better prepared to face the weight of a household journey that is full of challenges. looking at the habit that humans at a young age are not physically and mentally mature, it is estimated that early marriage couples will find these problems, even the worst consequences will also apply to them. the bkkbn explains that many early marriages end in divorce, according to national data that 50% of their marriages end in divorce. what a fantastic percentage ratio23. c. age does not necessarily guarantee that marriage will last forever until death, all hope that their marriage lasts a lifetime. not a few married couples of adult age make talaq as the final path of their household and there are also early age couples who have succeeded in building a household and lasting until old age. marriage requires maturity in attitude and maturity in action. it is not uncommon for people of mature age to be less mature in responding to the prevailing events so that their actions are like children, but although, rarely, there are also people who are young in terms of age, their attitudes and actions exceed their age. but in general, young age is synonymous with immaturity both physically and mentally. d. the purpose of marriage is to maintain human survival, by marrying someone will have offspring. with offspring, human life will be 22 jaih mubarak, metodologi ijtihad hukum islam, (jogjakarta: uii press, 2002), 155 23 ahmad raysuni dan muhammad jamal barut, ijtihad anatara teks, realitas dan kemaslahatan sosial (jakarta:erlangga, 2002), 15 rifanto bin ridwan et.al: early marriage in medical view and maqashid sharia | 143 longer24. protecting and nurturing offspring is one of the goals of islam. imam syatibi when discussing maqashid al-syariah made hifz al-nasl the fourth goal. to maintain this lineage, islam stipulates marriage, making it half of the religious teachings25. in islam, people who do not want to get married are considered as people who are less than perfect in their religion, even the prophet saw characterizes people who do not want to marry while they are capable of being not part of his community. the messenger of allah said in a hadith narrated by imam bukhari and muslim from aisyah ra: 26َفَمْن ََلْ يَ ْعَمْل بُِّسنَّتِّ فَ َلْيَس مِّن ِّ الن َِّكاُح مِّْن ُسنَّتِّْ “marriage is part of my sunnah, whoever does not practice my sunnah, then is not included in my group”. this hadith explains that people who do not want to get married are not included in the group of muhammad’s people. even though marriage is a sunnah from the teachings of the prophet muhammad, it is also necessary for us to weigh the benefits and harms that will apply after marriage. e. physical and mental readiness is the basic principle of a marriage to take place: are our children who are going to get married mentally and physically ready, two components that greatly influence the journey of a couple’s life after marriage. because people who get married at a very young age will have an impact on their mental and physical, readiness to face the various waves of a harsh life27. if you are mentally prepared to face all obstacles and obstacles, then hastening to marry your child is the right action. hastening something good is a matter of worship. however, if you are not mentally ready, then postponement of 24 galuh nasrullah, et.al,, “konsep maqashid al-syariah dalam membentuk hukum islam (perspektif al-syatibi dan jasser audah)”, journal ekonomi syariah dan hukum ekonomi syariah, vol. 1, desember 2015, 66 25 kisworo, b., & hardivizon, h. (2020). telaah leksikal, gramatikal, dan kontekstual terhadap makna kata syahida pada qs. al-baqarah ayat 185. al quds : jurnal studi alquran dan hadis, 4(1), 163-180. doi:http://dx.doi.org/10.29240/alquds.v4i1.1473 26 abu abdullah muhammad bin islamil al-buk hari, sahih al-bukhari, kitab alnikah bab man raghiba ‘an sunnari rasulillah, no. hadis 1919 27 abu ishaq al-syathibi, al-muwafaqat fi ushul al-syari‟ah, (beirut: dar alkutub al-islamiyah, t.t), ii, 12 http://dx.doi.org/10.29240/alquds.v4i1.1473 144 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 marriage is the right way. although marriage is worship, it is not timebound worship in its implementation, but it is necessary to wait for the right time for its implementation28. here the role of a marriage guardian is very important, where he must determine whether the marriage can be continued or should be postponed until everything is ready. if he deliberately and wants to continue the marriage, while his child is not ready, then he has plunged his children to the brink of destruction. such things must be avoided, as outlined by the shari’a that anything that harms must be shunned and avoided. as the word of allah in surah al-baqarah, 2:195: َۡيدِّيُكۡم إََِّل ٱلت َّۡهُلَكةِّ َوََل تُ ۡلُقواْ ِبِّ meaning: and do not throw yourself into destruction. c on c lu s i on marriage is a worship that draws closer to god, it takes physical and mental readiness to realize it. marriage is a long journey that will be decorated with many problems and problems. especially for couples at an early age and especially on the woman’s side, who are physically not yet perfect to go through it and mentally are not yet strong enough to endure the problems they are experiencing. in terms of health, early marriage actors face problems from physical or mental. physically, a woman who marries too young will face the problem of unprepared female sex organs so that the perpetrators of early marriage will experience a miscarriage, the child will be born with a disability or will die during childbirth, or will die during the first night. as for mentally, perpetrators of early marriage often experience panic in raising children and feel inferior when they meet their peers who are still wearing school uniforms and the economic stability of early marriage partners. islamic law requires goodness in all sides of human life, this is all reflected in the maqashid al-shariah whose main purpose is to maintain 28 m. atho mudzhar, fatwa-fatwa majlis ulama indonesia : sebuah studi tentang pemikiran hukum islam di indonesia 1975-1998, (jakarta: indonesia netherlands cooeratiion in islamic studies, 1993), 87 rifanto bin ridwan et.al: early marriage in medical view and maqashid sharia | 145 five things, if these five cases are maintained, the regularity of human social life will be guaranteed. the five things are guarding the din (religion), guarding the nafs (soul), guarding ‘aql (reason), guarding nasl (descendants), and guarding al-mal wa al-irdh (wealth and honor). the marriage that is prescribed by islam aims to maintain offspring. although it has a big role in maintaining offspring, attention must be paid to the implementation of marriage, especially for underage couples (early marriage), where imam shafi’i allows its implementation on the condition that it will bring benefit to the couple, if the marriage will cause harm then it must be annulled. . the role of the guardian is very large in the process of early marriage, where a guardian can determine the validity of a marriage, if he sees his child’s marriage will bring benefits then he should carry it out while if it will cause harm then he must cancel it. that would certainly be closer to goodness. b i b l i og rap h y abu ishaq al-syathibi, al-muwafaqat fi ushul al-syari‟ah, beirut: dar alkutub al-islamiyah, n.d. achrory and siska iriani, “fenomena pernikahan dini dalam perspektif islam (studi kasus di desa kalikuning)”, jurnal penelitian keislaman, 14(2), 2018. ahmad raysuni dan muhammad jamal barut, ijtihad anatara teks, realitas dan kemaslahatan sosial, jakarta:erlangga, 2002. amir syarifudin, garis-garis besar fiqh, jakarta: kencana, 2003. andopa, a., hardivizon, h., & yunita, n. (2018). the meaning of nafs in the qur’an based on quraish shihab’s interpretation. ajis: academic journal of islamic studies, 3(2), 139-162. doi:http://dx.doi.org/10.29240/ajis.v3i2.578 asafri jaya bakri, konsep maqashid al_syari’ah menurut al-syatibi, jakarta: pt raja grafindo, 1996. dwi rifiani, “pernikahan dini dalam perspektif hukum islam”, de jure, jurnal syariah dan hukum, 3(2), 2011, 125-134 galuh nasrullah, et.al, “konsep maqashid al-syariah dalam membentuk hukum islam (perspektif al-syatibi dan jasser audah)”, journal http://dx.doi.org/10.29240/ajis.v3i2.578 146 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 ekonomi syariah dan hukum ekonomi syariah, vol. 1, desember 2015. habibah nurul umah, “fenomena pernikahan dini di indonesia perspektif hukum-keluarga-islam”, jurnal al wasith: jurnal studi hukum islam, 5(2), 2020, 107-125kamarusdiana and ita sofia, “dispensasi nikah dalam perspektif hukum islam, undang-undang nomor 1 tahun 1974 dan kompilasi hukum islam”, salam; jurnal sosial & budaya syar-i, 7(1), 2020, pp.49-64, doi: 1 10.15408/sjsbs.v7i1.14534 ibrahim mustafa, al-mu’jam al-wasith, istanbul: al-maktabah alislamiyyah, 1999. jaih mubarak, metodologi ijtihad hukum islam, jogjakarta: uii press, 2002. kisworo, b., & hardivizon, h. (2020). telaah leksikal, gramatikal, dan kontekstual terhadap makna kata syahida pada qs. al-baqarah ayat 185. al quds : jurnal studi alquran dan hadis, 4(1), 163-180. doi:http://dx.doi.org/10.29240/alquds.v4i1.1473 marieyam, “pelaksanaan perkawinan usia dini setelah berlakunya uu ri nomor 1 tahun 1974 “ tesis. ( semarang: perpustakaan universitas diponegoro semarang 2017). muhammad said ramadhan al-buthy, dawabit al-maslahah fi al-syariah al-islamiyyah, beirut:dar al-muttahidah, 1992. m. atho mudzhar, fatwa-fatwa majlis ulama indonesia : sebuah studi tentang pemikiran hukum islam di indonesia 1975-1998, jakarta: indonesia netherlands cooeratiion in islamic studies, 1993. suryono, pernikahan dini pada masyarakat lebong utara : tinjauan sosiologis dan normatif, tesis, iain curup yusuf qaradhawi, membumikan syari’at islam, keluwesan aturan illahi untuk manusai, bandung: pustaka mizan, 2003. http://dx.doi.org/10.29240/alquds.v4i1.1473 263 analysis of multicultural understanding in the villages of sindang jaya, sindang jati, and suro bali hendra harmi insitut agama islam negeri (iain) curup, indoneisa hendra.harmi@iaincurup.ac.id abstract. this study aims to analyze the multicultural understanding in sindang jaya village, sindang jati village, and suro bali village. multicultural understanding is very important for instilling sympathy, respect, appreciation, and empathy towards adherents of different religions and cultures. the population taken in this study were all people who live in sindang jaya village, sindang jati village, and suro bali village. the sampling technique used was purposive sampling with a total sample of 73 data, of which 23 people were from sindang jaya village, 24 people were from sindang jati village, and 26 people were from suro bali village. the 73 respondents consisted of 33 muslim respondents, 17 buddhist respondents, 13 hindus respondents, 9 catholic respondents, and 1 christian respondent. the data collection technique used was a non-test technique in the form of filling out a questionnaire. the instrument used in this study was a questionnaire sheet using a modified likert scale with 4 answer choices. the results of the validity and reliability test indicated that the instrument used was valid and reliable. for the results of the analysis, the percentages for each respondent from the three villages are in the range of 76%-100% which enter the category of strongly agree based on the likert scale interpretation table. this means that all respondents are categorized as strongly agree with the statements regarding the multicultural indicators proposed in the questionnaire. this shows that the people who live in sindang jaya village, sindang jati village, and suro bali village have a high level of multicultural understanding. keywords: multicultural, sindang jaya, sindang jati, suro bali introduct io n indonesia is one of the countries in southeast asia which has thousands of islands. within the country, various tribes, races, religions, customs and cultures are scattered 1. indonesia has six religions that are 1 muhammad sahal, akhmad arif musadad, and muhammad akhyar, “tolerance in multicultural education: a theoretical concept,” international journal of multicultural and multireligious understanding 5, no. 4 (2018): 115, https://doi.org/10.18415/ijmmu.v5i4.212. institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 6, number 2, 2021 | page: 263-276 doi: http://doi.org/10.29240/ajis.v6i2.3536 academic journal of islamic studies 264 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 recognized and approved by the state, namely islam, catholicism and protestantism, hinduism, buddhism and konhuchu. therefore, multiculturalism is inevitable in indonesia, and it is a national identity 2. multiculturalism is a term used to describe cultural diversity or the recognition of cultural differences and the unification of different cultures. multiculturalism is a condition in which there are recognized differences in race, ethnicity, language, sexual orientation, gender, age, class differences, education, religious/spiritual tendencies, and other cultural dimensions 3. the term usually involves a positive evaluation of cultural diversity and an institutional commitment to its preservation 4. an understanding of multicultural values which are in accordance with the situation and conditions of the community is important so that people can live side by side with other communities 5. multicultural values are rooted in the concept of a pluralistic ideology which respects the cultural differences of people from different ethnic, religious, socioeconomic and geographical backgrounds 6. in general, different ethnic and cultural groups that retain their original ethnic and cultural characteristics will be critical to the multicultural process of any nation state. however, if a group emphasizes its own characteristics too much, it will lead to conflict with other communities, which means diversification failure. it will even lead to extremism if contradictions and conflicts 2 yeni rahmawati, pai yi-fong, and hui-hua chen, “the necessity of multicultural education in indonesia,” international journal of education and research 2, no. 10 (2014): 317–28. 3 mehmet fatih karacabey, mustafa ozdere, and kivanc bozkus, “the attitudes of teachers towards multicultural education,” european journal of educational research 8, no. 1 (2019): 383–93, https://doi.org/10.12973/eu-jer.8.1.383. 4 enzo colombo, “multiculturalisms: an overview of multicultural debates in western societies,” current sociology 63, no. 6 (2015): 800–824, https://doi.org/10.1177/0011392115586802. 5 ida zulaeha, “innovation models of indonesian learning in multicultural society,” procedia social and behavioral sciences 103 (2013): 506–14, https://doi.org/10.1016/j.sbspro.2013.10.367. 6 budi setyono and handoyo puji widodo, “the representation of multicultural values in the indonesian ministry of education and culture-endorsed efl textbook: a critical discourse analysis,” intercultural education 30, no. 4 (2019): 383–97, https://doi.org/10.1080/14675986.2019.1548102. hendra harmi: analysis of multicultural understanding | 265 cannot be resolved effectively 7. multiculturalists with high plurality of identities report higher levels of psychological burden, higher structural social capital, and higher levels of action and analytical skills than those with low identity plurality 8. the concept of multiculturalism is generally seen from ethnic backgrounds or racial differences, giving rise to negative views and concerns about the problem. it is therefore very important to provide a comprehensive education system where individuals in multicultural societies can live together in peace 9. there is a relationship between multiculturalism and the educational process 10. multicultural education is an idea, educational reform and movement that aim to change the structure of educational institutions and the role of teachers to ensure that students from different racial, ethnic, linguistic and cultural groups have equal opportunities for academic achievement 11. there are five dimensions of multicultural education, namely content integration, knowledge construction, equality pedagogy, prejudice reduction, and empowerment of school culture and social structures 12. this dimension shows how educational textbooks and teachers integrate multicultural content and help students to understand the constructions of prejudice, authentic culture, social discrimination, and equality among ethnic 7 bo wang and jiani wang, “political aspirations, participations and influence of turkish muslims in germany,” journal of middle eastern and islamic studies (in asia) 10, no. 2 (2016): 99–120, https://doi.org/10.1080/19370679.2016.12023284. 8 stacey r. fitzsimmons, “a framework for understanding how they contribute to organizations,” facademy of management review 38, no. 4 (2013): 525–49. 9 betul tonbuloglu, dolgun aslan, and hasan aydin, “teachers’ awareness of multicultural education and diversity in school settings,” eurasian journal of educational research, no. 64 (2016): 1–28, https://doi.org/10.14689/ejer.64.1. 10 merfat ayesh alsubaie, “examples of current issues in the multicultural classroom,” journal of education and practice 6, no. 10 (2015): 86–89, http://search.ebscohost.com/login.aspx?direct=true&db=eric&an=ej1081654&site=e host-live. 11 hasan aydin and betul tonbuloglu, “graduate students perceptions’ on multicultural education: a qualitative case study,” eurasian journal of educational research 14, no. 57 (2014): 29–50, https://doi.org/10.14689/ejer.2014.57.3. 12 darnell cole and ji zhou, “do diversity experiences help college students become more civically minded? applying banks’ multicultural education framework,” innovative higher education 39, no. 2 (2014): 109–21, https://doi.org/10.1007/s10755-013-9268-x. 266 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 groups, and thereby develop positive racial attitudes 13. multicultural education also encourages students to maintain and celebrate their culture and ethnic identity 14. in some countries, multicultural education is also implemented as evidence that they always involve struggles between people of color and whites.15 in bengkulu province, there are several regions that are famous for their diversity. first, sindang jaya village. sindang jaya village is a village located in sindang kelingi district, rejang lebong regency. the area is in the composition of the community in terms of heterogeneous religions, namely islam, which includes nu islam, and ldii islam, catholicism, and buddhism, which in their social life have coexisted for a long time without conflict, where they always establish good communication 16. in the same sub-district, namely sindang kelingi district, there is also a village called sindang jati village 17. the village, which is located about 63 kilometers from the capital city of bengkulu province, has always cared for diversity, tolerance and religious harmony since 1962. there are four religions followed by the local community, namely: islam, catholicism, christianity, and buddhism. they are known to always cooperate in every event of religious and state celebrations and develop the community's economy without being limited by religious barriers. 13 ayami nakaya, “overcoming ethnic conflict through multicultural education: the case of west kalimantan, indonesia,” international journal of multicultural education 20, no. 1 (2018): 118–37, https://doi.org/10.18251/ijme.v20i1.1549. 14 amirullah abduh et al., “voices of english department students on multicultural values in an indonesian islamic higher education,” international journal of language education 4, no. 3 (2020): 459–68, https://doi.org/10.26858/ijole.v4i3.17829. 15 christine sleeter, “multicultural education past, present, and future: struggles for dialog and power-sharing intercultural education multicultural education comes into being twenty-two years and two emblematic experiences ago elites react neoliberal multicultural education?,” international journal of multicultural education 20, no. 1 (2018): 5–20. 16 idi warsah, amelia avisa, and anrial, “pola komunikasi antar umat beragama masyarakat desa sindang jaya, rejang lebong, bengkulu,” ar-risalah: media keislaman, pendidikan xviii, no. 2 (2020): 283–307. 17 oriza sativa, yuwana yuwana, and bonodikun bonodikun, “physical characteristics of fruit, beans, and powder of coffee harvested from sindang jati village, rejang lebong district,” jurnal agroindustri 4, no. 2 (2014): 65–77, https://doi.org/10.31186/j.agroind.4.2.65-77. hendra harmi: analysis of multicultural understanding | 267 in addition to the two villages in rejang lebong regency, there is also a village located in a neighboring district whose people live in diversity. the village is named suro bali village. suro bali village is precisely located in ujan mas district, kepahiang regency 18. at the beginning of its formation, the village was inhabited by 4 heads of families (kk) who were all balinese and hindu. the name suro bali is taken from the previous parent village, namely suro mucar village. while the name bali was taken considering the origin of the population in the village which was dominated by ethnic balinese. until now, balinese ethnic people who embrace hinduism are still the majority population there 19. in suro bali village, although the community members are in heterogeneity in culture and belief or called multi-religion, there has never been a conflict caused by these differences 20. based on his description above, it is known that multicultural understanding is very important for indonesian people, especially people who live in areas known for their diversity such as sindang jaya village, sindang jati village, and suro bali village. therefore, the researcher decided to conduct an analysis of the level of multicultural understanding in 3 villages in bengkulu province, namely, sindang jaya village, sindang jati village, and suro bali village through 3 assessment aspects, namely from cultural aspects, political aspects, economic aspects, and educational aspects. the population taken in this study were all people who live in sindang jaya village, sindang jati village, and suro bali village. the sampling technique used was purposive sampling with a total sample of 73 data, of which 23 people were from sindang jaya village, 24 people 18 mesi anggraini, choirul muslim, and santi nurul kamilah, “morfometri kepala dan wajah pada masyarakat suku bali di desa suro bali kecamatan ujan mas kabupaten kepahiang provinsi bengkulu,” konservasi hayati 16, no. 2 (2020): 71–76, https://doi.org/10.33369/hayati.v16i2.12448. 19 idi warsah, “relevansi relasi sosial terhadap motivasi beragama dalam mempertahankan identitas keislaman di tengah masyarakat multi agama (studi fenomenologi di desa suro bali kepahiang bengkulu)” kontekstualita: jurnal penelitian sosial dan keagamaan 34, no. 2 (2017): 149–77. 20 idi warsiah, “pendidikan keluarga muslim di tengah masyarakat multiagama : antara sikap keagamaandan toleransi (studi di desa suro bali kepahiangbengkulu)” edukasia: jurnal penelitian pendidikan islam 13, no. 1 (2018): 1–24. 268 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 were from sindang jati village, and 26 people were from suro bali village. the 73 respondents consisted of 33 muslim respondents, 17 buddhist respondents, 13 hindus respondents, 9 catholic respondents, and 1 christian respondent. this research was conducted in september 2021. the data collection technique used a non-test technique in the form of filling out a questionnaire consisting of 5 statements from the religious aspect, 6 statements from the cultural aspect, 4 statements from the political aspect, 4 statements from the economic aspect, and 6 statements from the education aspect. the data collection technique used a non-test technique in the form of filling out a questionnaire. the instrument used in this study was a questionnaire sheet using a modified likert scale with 4 answer options, namely strongly agree, agree, disagree, and strongly disagree. the questionnaire was tested for validity and reliability with the following conditions: valid : if rcount is greater than rtable value (rcount > rtable) invalid : if rcount is less than rtable value (rcount < rtable) reliable if cronbach's alpha value > 0.60 not reliable if cronbach's alpha value < 0.6021. analysis of the results of the questionnaire was carried out quantitatively using the following formula. 100% n p n =  (1) where p is the percentage of the results of the questionnaire analysis, n is the total score of the assessment, and n is the maximum possible score. for the likert scale, the score interpretation model can be seen in table 1. table 1. likert scale interpretation percentage (%) category 0% 25% strongly disagree 26% 50% disagree 51% 75% agree 76% 100% strongly agree 21 budiwibowo kukuh arief & nurhalim khomsun, “pengaruh motivasi belajar terhadap prestasi belajar warga belajar kejar paket c,” journal of nonformal education 2, no. 2 (2016): 168-174. hendra harmi: analysis of multicultural understanding | 269 22 after this research was conducted, the data was obtained regarding the level of multicultural understanding in sindang jaya village, sindang jati village, and suro village bali. results a nd discu ss ion prior to further analysis, the instrument used in this study was tested for the validity and reliability of the instrument. these two tests were conducted to determine whether the questionnaire that had been made met the accuracy requirements or not. in practice, these two tests were carried out with the help of spss software. the validity test used in this study was the content validity test. content validity test was used to prove the accuracy of the item with the content. in the content validity test, the pearson coefficient value was used. the decision was taken from the comparison between the calculated person coefficient value (rcount) and the pearson coefficient table (rtable). if the value of rcount > rtable, it can be stated that the question items on the questionnaire are valid. reliability test is used to test the level of consistency of the questionnaire. the reliability test used in this study was the internal consistency technique with cronbach's alpha technique. a questionnaire is said to be reliable if cronbach's alpha value > 0.60 23. in this study, there were 73 respondents so that the pearson table coefficient value (rtable) of df = 71 is 0.2303 at a significance level of 5%. the results of the validity test on each statement item can be seen in the following table table 2. validity test results on each statement item number of item rcount rtable category 1 0.321364 0.2303 valid 2 0.446509 0.2303 valid 22 sri hayati, agus setyo budi, and erfan handoko, “pengembangan media pembelajaran flipbook fisika untuk meningkatkan hasil belajar peserta didik,” prosiding seminar nasional fisika (e-jurnal) snf2015 4 (2015): 49–54. 23 dessy triana and wahyu oktri oktavianto, “relevansi kualifikasi kontraktor bidang teknik sipil terhadap kualitas pekerjaan proyek konstruksi di provinsi banten,” jurnal fondasi 1, no. 1 (2013): 182–90. 270 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 3 0.312221 0.2303 valid 4 0.484965 0.2303 valid 5 0.494916 0.2303 valid 6 0.40293 0.2303 valid 7 0.562671 0.2303 valid 8 0.497652 0.2303 valid 9 0.473287 0.2303 valid 10 0.455704 0.2303 valid 11 0.547302 0.2303 valid 12 0.35609 0.2303 valid 13 0.377885 0.2303 valid 14 0.307657 0.2303 valid 15 0.526146 0.2303 valid 16 0.496161 0.2303 valid 17 0.574412 0.2303 valid 18 0.425728 0.2303 valid 19 0.418124 0.2303 valid 20 0.583054 0.2303 valid 21 0.535398 0.2303 valid 22 0.474168 0.2303 valid 23 0.574834 0.2303 valid 24 0.650309 0.2303 valid 25 0.627934 0.2303 valid figure 1. rcount value of each item from the table above, information is obtained that all statement items written in the questionnaire are valid because all items have rcount which is greater than rtable. 0 0,1 0,2 0,3 0,4 0,5 0,6 0,7 1 3 5 7 9 11 13 15 17 19 21 23 25 rh it u n g nomor item hendra harmi: analysis of multicultural understanding | 271 for the results of the reliability test can be seen in the following table table 3. reliability statistics cronbach's alpha n of items 0855 25 from the table above, it is known that the cronbach alpha value obtained is 0.855 with a total of 25 items being tested. in accordance with the rules used, if the cronbach's alpha value is greater than 0.60, then the instrument is said to be reliable. to determine the level of multicultural understanding in sindang jaya village, sindang jati village, and suro village bali, the percentage of the results of filling out the questionnaires that had been distributed was calculated, the results can be seen in the following table. table 4. percentage of level of approval of the sindang jaya, sindang jati, and suro bali villages towards statements regarding multicultural indicators mentioned in the questionnaire respondent total score (n) maximum score (n) percentage p = x 100 𝒏 𝑵 % category 23 people from sindang jaya village 1983 2300 86.21% strongly agree 24 people in sindang jati village 2113 2400 88.04% strongly agree 26 people from suro bali village 2253 2600 86.65% strongly agree the table above provides information that both the people of sindang jaya village, sindang jati village, and suro bali village strongly agree with the statements regarding the multicultural indicators included in the questionnaire. this shows that they have an understanding of multiculturalism with the principle that differences are an unavoidable fact which are then valued and respected in the same degree so that they 272 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 do not consider their cultural elements to be more valuable than other people's cultural elements, as well as religious elements, political aspirations, economic differences and educational differences. on the religious aspect, respondents stated that they lived in harmony and respected each other eventhough the people where they lived had different religions. they agreed that as a nation that had religious diversity, building the indonesian nation had to begin with the belief that with unity we had greater strength. in addition, it must also be instilled that everyone is obliged to respect others regardless of religious differences. they claimed to get along well even though they had different beliefs and were not easily provoked by issues related to sara that could divide religious communities in society. on the cultural aspect, they stated that culture in indonesia was the wealth of the nation because each culture had its own advantages and characteristics, therefore regional culture had to be respected and preserved by each member of the local community. one way is that the younger generation must study, care for, and develop cultural heritage so that cultural identity is maintained and sustainable and everyone must be able to maintain cultural values that exist in society. the cultural values possessed by individuals influence and color in the association in society so that differences in cultural backgrounds in society should not be the basis for divisions in society. on the political aspect, they stated that everyone had the right to give their aspirations to politics regardless of differences in culture, religion, education, and economy so that regional or central officials were obliged to accommodate the aspirations of the community regardless of cultural, religious, educational and economic differences. everyone is obliged to respect and respect the aspirations of others in the political field and differences in political aspirations must not divide the harmony that exists in society. on the economic aspect, they stated that they worked together in social activities. regardless of economic differences, every community must be able to explore the potential that exists in their area to help improve the standard of living of the economy, the spirit of togetherness and mutual cooperation can help grow the economy in the community, and help and pay attention to underprivileged communities is the duty of every member of the surrounding community. in terms of education, according to them, working together in social activities is a hendra harmi: analysis of multicultural understanding | 273 shared obligation regardless of differences in educational background. education can improve the quality of people's lives, mutual help must be instilled in everyone looking at educational differences. every citizen has the right to get a proper education regardless of ethnicity, race and religion, the diversity that exists in a community group does not become a barrier for someone to get an education, and good educational facilities and infrastructure can improve the quality of education. by agreeing to such statements, it means that they already have a good understanding of multiculturalism. the attitude of mutual help must be instilled in everyone looking at differences in education, every citizen has the right to get a proper education regardless of ethnicity, race and religion. the diversity that exists in a community group does not become a barrier for someone to get education, as well as educational facilities and infrastructure that are adequate. good educational facilities and infrastructure can improve the quality of education. by agreeing to such statements, it means that they already have a good understanding of multiculturalism. conclusion from the results of the study, it was concluded that the instrument used was valid and reliable. for the results of the analysis, the percentages of the three villages are in the range of 76%-100% which fall into the category of strongly agree based on the likert scale interpretation table. this means that all respondents are categorized as strongly agree with the statements regarding multicultural indicators both in the aspects of religion, culture, politics, economy, and education proposed in the questionnaire. this shows that the people who live in sindang jaya village, sindang jati village, and suro bali village already have a multicultural understanding. bib lio graphy abduh, amirullah, muhammad basri, shafa, andi anto patak, and rosmaladewi. “voices of english department students on multicultural values in an indonesian islamic higher education.” international journal of language education 4, no. 3 (2020): 459– 68. https://doi.org/10.26858/ijole.v4i3.17829. 274 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 alsubaie, merfat ayesh. “examples of current issues in the multicultural classroom.” journal of education and practice 6, no. 10 (2015): 86– 89. http://search.ebscohost.com/login.aspx?direct=true&db=eric&a n=ej1081654&site=ehost-live. anggraini, mesi, choirul muslim, and santi nurul kamilah. “morfometri kepala dan wajah pada masyarakat 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https://doi.org/10.1177/0011392115586802. fitzsimmons, stacey r. “a framework for understanding how they contribute to organizations.” facademy of management review 38, no. 4 (2013): 525–49. hayati, sri, agus setyo budi, and erfan handoko. “pengembangan media pembelajaran flipbook fisika untuk meningkatkan hasil belajar peserta didik.” prosiding seminar nasional fisika (e-jurnal) snf2015 4 (2015): 49–54. karacabey, mehmet fatih, mustafa ozdere, and kivanc bozkus. “the hendra harmi: analysis of multicultural understanding | 275 attitudes of teachers towards multicultural education.” european journal of educational research 8, no. 1 (2019): 383–93. https://doi.org/10.12973/eu-jer.8.1.383. nakaya, ayami. “overcoming ethnic conflict through multicultural education: the case of west kalimantan, indonesia.” international journal of multicultural education 20, no. 1 (2018): 118–37. https://doi.org/10.18251/ijme.v20i1.1549. rahmawati, yeni, pai yi-fong, and hui-hua chen. “the necessity of multicultural education in indonesia.” international journal of education and research 2, no. 10 (2014): 317–28. sahal, muhammad, akhmad arif musadad, and muhammad akhyar. “tolerance in multicultural education: a theoretical concept.” international journal of multicultural and multireligious understanding 5, no. 4 (2018): 115. https://doi.org/10.18415/ijmmu.v5i4.212. sativa, oriza, yuwana yuwana, and bonodikun bonodikun. “physical characteristics of fruit, beans, and powder of coffee harvested from sindang jati village, rejang lebong district.” jurnal agroindustri 4, no. 2 (2014): 65–77. https://doi.org/10.31186/j.agroind.4.2.65-77. setyono, budi, and handoyo puji widodo. “the representation of multicultural values in the indonesian ministry of education and culture-endorsed efl textbook: a critical discourse analysis.” intercultural education 30, no. 4 (2019): 383–97. https://doi.org/10.1080/14675986.2019.1548102. sleeter, christine. “multicultural education past, present, and future: struggles for dialog and power-sharing intercultural education multicultural education comes into being twenty-two years and two emblematic experiences ago elites react neoliberal multicultural education?” international journal of multicultural education 20, no. 1 (2018): 5–20. tonbuloglu, betul, dolgun aslan, and hasan aydin. “teachers’ awareness of multicultural education and diversity in school settings.” 276 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 eurasian journal of educational research, no. 64 (2016): 1–28. https://doi.org/10.14689/ejer.64.1. triana, dessy, and wahyu oktri oktavianto. “relevansi kualifikasi kontraktor bidang teknik sipil terhadap kualitas pekerjaan proyek konstruksi di provinsi banten.” jurnal fondasi 1, no. 1 (2013): 182–90. wang, bo, and jiani wang. “political aspirations, participations and influence of turkish muslims in germany.” journal of middle eastern and islamic studies (in asia) 10, no. 2 (2016): 99–120. https://doi.org/10.1080/19370679.2016.12023284. warsah, idi. “relevansi relasi sosial terhadap motivasi beragama dalam mempertahankan identitas keislaman di tengah masyarakat multi agama (studi fenomenologi di desa suro bali kepahiang bengkulu).” kontekstualita: jurnal penelitian sosial dan keagamaan 34, no. 2 (2017): 149–77. warsah, idi, amelia avisa, and anrial. “pola komunikasi antar umat beragama masyarakat desa sindang jaya, rejang lebong, bengkulu.” ar-risalah: media keislaman, pendidikan xviii, no. 2 (2020): 283–307. warsiah, idi. “pendidikan keluarga muslim di tengah masyarakat multiagama : antara sikap keagamaandan toleransi ( studi di desa suro bali kepahiang-bengkulu)” edukasia: jurnal penelitian pendidikan islam 13, no. 1 (2018): 1–24. zulaeha, ida. “innovation models of indonesian learning in multicultural society.” procedia social and behavioral sciences 103 (2013): 506–14. https://doi.org/10.1016/j.sbspro.2013.10.367. 261 sex education in islamic education perspective pristian hadi putra, yelni erniyati institut agama islam negeri (iain) kerinci, indonesia correspondence: fristianhp87@gmail.com abstract. this study aims to describe sex education in islamic perspective, because by knowing sex education, and if it is understood correctly especially by the teenagers, they will be protected from sexual deviations.. the researcher used qualitative research with a library research approach. data collection techniques are carried out by searching and collecting data from various sources such as books, literature, documents, journals, and from the print media regarding sex education in the perspective of islamic education. obtained data are then synthesized which eventually becomes a conclusion. the data found revealed sex education in islamic perspective is an integral part of the education of faith, morals and worship. it is related to how to behave in society in order to prevent the sex abuse. moreover, sex education problems in indonesia are still tends to be shallow, and the delivery of sex education is still ineffective, including delivery only at school and the delivery is focused only on explaining reproductive organs. the delivery of sex education must be planned. it starts from the time baby is born, from the curious traits that guide the development of his thinking, and brain intelligence, so that the family as informal education is carried out properly. keywords: sex , education, islamic, perspective. int r od u ct i on education is a basic need for humans, because at birth humans do not know anything. however, on the other hand, humans have basic potential (fitrah) that must be developed to the maximum extent. education cannot be separated from human life, however simple the human community definitely needs education. so in a general sense, life and the community will be determined by the educational activities in it. the educational process that is not much different occurs in an advanced (modern) society, parents pay attention to the education of their children and the younger generation of the community. the aims institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 7, number 2, 2022 | page: 261-282 doi: http://doi.org/10.29240/ajis.v7i2.4128 academic journal of islamic studies 262 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 and missions of education are basically the same, namely to provide guidance so that they can live independently. parents and teachers give the guidance to children, so that they can continue and preserve traditions that exist in the community. one of the educations that color human life is sex education. this sex education seeks to recognize the creation of humans from the types of men and women in order to get to know each other towards piety to god. sex education can provide a person's understanding of the opposite sex, that humans (male and female) have the same position before god, and the only difference between the two physically is the anatomical form of the body and its reproductive function. these two sexes must complement, perfect, and love each other to build a harmonious life together in the family and society. this harmony of life can be achieved by humans if sex education is understood correctly starting from children to even married adults. with proper sex education, humans, especially teenagers, will be protected from sexual deviations or free sex. therefore, the educational foundation must be in accordance with islam and the view of human life so that the educational goals that have been set can be achieved and benefit the human being. sex education can reduce or prevent careless sexual behavior that also means reducing the spread of disease due to the free sex. 1 if sex education is not taught as early as possible to children, there is a high possibility of promiscuity, free sex, rape, sodomy, pregnancy outside marriage, abortion, living together outside marriage, and violations of other moral values. on the other hand, there is a dilemma for parents especially those who are still bound by eastern culture because discussing the problem of sexuality is taboo and closed. therefore, it is time for parents to realize their role in providing sex education for their children. the tendency of the younger generation is to consider marriage something ordinary. here we see the loss of holiness. 1 fahmi,early childhood education in the family environment: , (the qathruna journal, vol 3, 2016), h. 69-97 pristian hadi: sex education in islamic perspective | 263 society in general feels taboo to talk about matters relating to sexuality. this is because it is based on cultural and social factors of heterogeneous society, thus prohibiting talking about sexuality in public. this sex issue is considered as something pornographic and disgraceful, it is very personal nature (privacy) does not need to be disclosed to others. on the other hand, sex education is not a taboo topic in islam. muslim has studied sex education since 1400 years ago from the quran through leaflets delivered by prophet muhammad saw. in fact, sex should be discussed according to the teachings of islam2. furthermore, a research conducted by hasiah on "the concept of sex education in the qur’an perspective" revealed the concept of moral deterioration (free sex behavior) that occurs in adolescence must be prevented as early as possible with sex education by holding reinforcement in educational issues and fostering aqidah. then, ultimately understanding and awareness that the concept of sex education referred to in the koran should be further explored to be conveyed to students. 3. moreover, several causes that make children easily subjected to child sexual abuse, namely innocent children who trust all adults, young children who are unable to detect the motivation possessed by adults, children are taught to obey adults, naturally children have a curiosity about their bodies and children are alienated from information relating to their sexuality. therefore, children have a variety of characters that can plunge them into victims of child sexual abuse; children need protection from adults, especially their parents. 4. regarding to the fact nowadays that shows many cases of sexual violence to teenagers, the researchers argue that sex education is important to be learnt and to be understood, so the researchers were 2 ahmad sudan salmi. educating children on sexual matters on the teaching of islam: the role of muslim parents. journal of education of social policy vol 2 (5): 109 114. 2015. 3 hasiah, “konsep pendidikan seks dalam perspektif al-qur’an,” pedagogik, vol. 08, hlm. 157–165, jul 2016. 4 dian juni eka sari. (2012). relationship of sex education in the family with sexual behavior: journal of public health stikes prima nusantara bukittinggi. vol 3 (2), 27-31. 264 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 interested to discuss about sex education and how islam views sex education. r es e ar ch m et h od the researcher used qualitative research with a library research approach. a literature study (library research) is an activity to gather the information that is relevant to the topic or problem that is the object of research. data collection techniques are carried out by searching and collecting data from various sources such as books, literature, documents, journals, and from the print media regarding sex education in the perspective of islamic education. the researchers did content analysis. various information obtained from some of the literature is then synthesized which eventually becomes a conclusion. the conclusions are then arranged logically and systematically to answer the main problems in this research. fi nd i ng the meaning of sex education in the perspective of islamic education education comes from the word "student" which means an act, action or method, which means an effort to mature a person or group of people through a learning and training process5. education is expected to be able to direct one's life in a better direction6. education is also defined as a learning experience that students go through and lasts a lifetime7. education is also defined as a conscious and planned effort carried out in the learning process, so as to make students active in exploring their various potentials, so that educational goals are expected to be achieved. thus it can be concluded that education is an effort made by a person or group of people to mature students, so that students are able to develop their various potentials. 5 wjs. purwadarminta,kamusbesar bahasa indonesia, (jakarta: balai pustaka, 2003), h. 407. 6 al rasyidin dan samsul nizar, pendekatanhistoris, teoritis dan praktisfilsafat pendidikan islam, (jakarta: ciputat press, 2005), h. 32. 7ramayulis, ilmu pendidikan islam, (jakarta: kalam mulia, 2012), h. 39. pristian hadi: sex education in islamic perspective | 265 sex means genitals (male/female)8. sex can also mean a sense of pleasure / deliciousness or a sense of excitement, so that it brings happiness to oneself and the environment.9thus, sex education is a conscious effort to produce adult humans who can use their sexuality responsibly so that they can bring happiness to themselves, the environment and society10. sex education can be interpreted as an explanation of the anatomy and physiology of human sex, the dangers of venereal disease and so on. sex education provides clear and correct information on the issue of human sexuality. the information includes the process of conception, pregnancy to birth, sexual behavior, sexual relations, and aspects of health, psychology and society.11 islam's view of sex is very objective and wise. islam does not ignore the fact that sex is a necessity of life for all human beings. several rules, guidelines, instructions, commands and prohibitions regarding sexual relations between humans with the aim of humans getting benefits, profits, safety, welfare and happiness both in this world and in the hereafter. therefore, islam regulates everything about sex and its distribution firmly and clearly contained in the qur'an and hadith.12 sex education is a conscious and systematic treatment in schools, families and communities to convey the sexual process according to religion and which has been applied by the community. the point is that sex education should not conflict with religious teachings. sex education also introduces children to gender and how to take care of it, both in terms of health, hygiene, security and safety. sex education also provides the right knowledge to children to face preparation for adapting well to sexual behaviors in the future with the aim of encouraging children to make a logical and correct tendency in sexual and reproductive 8al barry dan sofyanhadi, kamusilmiahkontemporer, (bandung: pustaka setia, 2010), cet. iii, h. 273. 9zainimal, sosiologi pendidikan, (padang: hayfa press, 2007), h. 83. 10ary h. gunawan, sosiologi pendidikan; suatuanalisissosiologitentangberbagai problem pendidikan, (jakarta: rineka cipta, 2000), h. 149. 11diana septi purnama, pentingnya pendidikan seks, jurnal pendidikan, vol. 1 no. 5, (2015), h. 77-78. 12alya andika, bicara seks bersama anak (yogyakarta: pustaka anggrek, 2009), h. 22. 266 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 problems.13 thus, it can be concluded that sex education is not only related to sexual enlightenment in the sense of heterosexuality and is not solely related to biological or physiological problems, but also includes psychological, socio cultural, religious, and health issues. sex education is an effort to guide and nurture someone to understand about sex education. the meaning, function, and purpose of sex so that he can channel it properly and correctly. sex education can be divided into two: first, sex instruction; namely information on anatomy, biology of reproduction, family development and contraceptive methods. second, education in sexuality covers the fields of ethics, morals, psychology, economics, and other knowledge. sex instruction without education in sexuality can lead to promiscuity (association with anyone) and deviant sexual relationships.14 good sex education has the aim of fostering a family and being a responsible parent. in addition, sex education also aims to provide knowledge and educate children to behave properly in terms of sex, in accordance with religious, social and moral norms. here are some of the goals of sex education, including:15 1. provide adequate understanding of changes in physical, mental and emotional maturity processes related to sexual problems. 2. provide an understanding of the differences between men and women. 3. provide an understanding of the role of sex in human life. 4. shape attitudes and provide understanding of sex in all its various manifestations. 5. provide an understanding that the relationship between humans can bring satisfaction to both individual and family life. 13ibid.,h. 23. 14muh. sudirman, pendidikan seks bagi remaja menurut al qur’an, jurnal studi islam, no. 6, 2011. 15ibid. pristian hadi: sex education in islamic perspective | 267 6. provide an understanding of the need for essential moral values to provide a rational basis for making decisions related to sexual behavior. 7. provide knowledge about sexual errors and irregularities so that individuals can protect themselves and fight exploitation that can interfere with their physical and mental health. 8. to reduce prostitution, irrational fear of sex and excessive sex exploration 9. provide understanding and conditions that can make individuals perform sexual activities effectively and creatively in various roles, for example as wife or husband, parents, community members. 10. develop self-understanding of the functions and needs of sex. therefore, sex education in a narrow sense (in context) is education about human sexuality. 11. helping students in developing their personality, so they are able to make responsible decisions thus, the purpose of sex education is to form a healthy emotional attitude towards sex issues and to guide children and adolescents towards healthy adult life and responsibility for their sexual life. this is so that they do not regard sex as something disgusting and dirty, but as a human innate, which is a gift from god and has an important function for the survival of human life, and so that children can learn to appreciate their sexual abilities and only channel these impulses for purposes certain (good) and at certain times. the sex education provided should be related to the norms that apply in society, what is prohibited, what is customary and how to do it without violating the rules that apply in society. sexual education is education that can help young people to face life problems that stem from sexual urges. the delivery of these sex education materials should be given at an early age when children have started to ask questions about gender differences between themselves and others, continuously and gradually, adapted to the needs and age of the child as well as the child's grasping power. in this case, sex education should ideally be given first by 268 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 parents at home, considering that the parents who know the best about the child's condition are the parents themselves. however, not all parents want to be open to their children in discussing sexual issues. parents who are willing and able to provide information about sex but more are unable and do not understand the problem. regarding to sex education, islam also recognizes the significance of fulfilling human sexual needs and desires, the qur'an and hadith discussed this issue seriously, about marriage and family life. moreover, sex education in terms of genital hygiene, as stated in another hadith, "from qatadah r.a. he said: the messenger of allah said: if one of you urinates, then he should not touch his cock with his right hand. and if he goes to defecate, then he should not take a wife with his right hand, and if you drink, do not drink with one breath ". (mutafaq alaih). this hadith is very interesting to be used as a lesson for sex education early on to our children. this hadith teaches how the manners or ethics when urinating, urinating and drinking ethics. if we observe our children, especially boys, we often see them urinating while standing up. if we provide learning and understanding to our children how to urinate taught by islam with the application of this hadith, it is very important. the phenomenon that occurs in children when they urinate by standing at least can be avoided because it is not following the ethics of politeness. furthermore, sex education is more specific and following islamic law. it is including instilling the soul of masculinity in boys, the soul of femininity in girls, and introducing mahram. educate children to always maintain eye contact and not advertise. then educate them so that they do not go to seclusion, do not shake hands or shake hands with members of the opposite sex who are not mahram. educating the ethics of decorating, islamic dress, separating the bed, introducing visiting time and order. as well as educating to maintain genital hygiene. there is an important foundation in looking at the existence of sexuality education using the lens of islamic law, namely the qur'an and hadith. allah swt's words in surat al-mu'minun 5-7 which means, "and those who guard their private parts, except against their w ives or the pristian hadi: sex education in islamic perspective | 269 slaves they have; then verily they are blameless in this. whoever seeks the opposite, then they are the ones who transgress ". from the verses of the qur'an, it can be understood that the qur'an explains the teachings of sexuality in all its dimensions. this teaching needs to be understood by human beings, especially teenagers, both boys and girls, so that they know which ones are forbidden and which ones are permitted by islamic law. 16 there is a hadith of the prophet saw that can be used as a basis for sexuality education: has told us 'abdurrahman bin ibrahim said, hastold us ibn abu fudaik from adh dhahhak binuthman from zaid bin aslam from' abdurrahman bin abu sa'id al khudri from his father from the prophet muhammad he said: “a man should not look at the aurat of another man, and a woman should not look at the aurat ofanother woman. a man should not sleep with another man in one blanket, and a woman should not sleep with another woman in one blanket. ” the hadith above can be used as the basis of sexuality education, because one of the purposes of sexuality education in adolescents is the formation human beings who are of noble character, have strong rules and faith, and can prevent damage in society caused by deviations in matters of sex. 17 from an islamic perspective, sex education is an integral part of the education of faith, morals and worship. parents have an important role to overcome deviant sexual behavior, namely by teaching sex education directly and continuously to children as early as possible in the family based on islamic teachings and the norms of the local community. therefore, the children accept the issue of sexuality as an integral part of their lives with full responsibility. sex education cannot be separated from the three elements above. the escape of sex education from the three elements above will cause an unclear direction of sexual education. it might even cause error and deviation 16 mohammad anwar syarifuddin, kajian orientalis terhadapalquran dan hadis (ciputat: sekata cendikia, 2015). 17 moh. nawafil and suparwany, “revitalization of theoretical response study of ignaz goldziher and joseph schacht hadith criticism,” al-bukhari: jurnal ilmu hadits 4, no. 2 (2021): 116–140. 270 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 from the original destination. because sexual education is separated from the elements of faith, worship and morals will only be based on human desires alone. based on the explanation, it could be concluded that the meaning of sex education in islamic perspective is teaching about the rule and norms related to how to behave in society related to sex in order to prevent the sex matter or sex abuse. problems of sex education in the perspective of islamic education access to sex information is very easy and fast from various media; the information is easily obtained through the internet, cell phones, magazines, and other media. the parents should be the first party responsible for the safety of their children in undergoing the stages of development (physical, emotional, intellectual, sexual, social, and so on) that they must go through, from children to adults. in islam, issues related to sex are not foreign, but are discussed so widely by scientists and scholars; the discussion of sex issues is not based solely on their views but is based on the views of the qur'an and alqur'an. hadith. discussions about sex are always associated with issues of aqidah, morality, staying away from evil, and not bringing harm to others. this is in accordance with the word of allah q.s ar-ruum: 21:                                                  and among the signs of his power is that he has created for you wives of your own kind, so that you may tend to and find peace in them, and he has created between you love and compassion. verily in that are signs for a people who think. the urge or desire to have sexual intercourse always appears in adolescents. if there is no appropriate distribution (marriage) then efforts must be made to provide understanding and knowledge about it. the factors that are considered to play a role in the emergence of sexual pristian hadi: sex education in islamic perspective | 271 problems in adolescents are as follows:18 1. hormonal changes that increase adolescent sexual desire. this increase in hormones causes adolescents to need channeling in the form of certain behaviors, 2. the distribution cannot be carried out immediately because of the delay in the age of marriage, both legally because of the law on marriage, or because social norms are increasingly demanding increasing requirements for marriage (education, employment, mental preparation and others). other. 3. the prevailing religious norms, in which a person is prohibited from having sexual relations before marriage. for teenagers who can not restrain themselves have a tendency to violate these things. 4. the tendency of violations is increasing due to the dissemination of information and stimulation through mass media with sophisticated technology, (eg vcd, photos, magazines, mobile phones, internet, etc.) to be unstoppable. teenagers who are in a period of curiosity and want to try, will imitate what they see or hear from the mass media, because in general they have never fully learned about sexual problems from their parents, 5. parents themselves, either because of their ignorance or because they are still taboo about talking about sex with children, make them not open to their children, and even tend to distance themselves from children in this matter. in addition, yusuf madan also pointed out there are several factors that influence sexual problems, including:19 1) congenital and environmental factors, 2) hormone disorders, 3) parental traits, 4) breastfeeding provided by the mother or another woman, 5) sexual intercourse. 18untung sentosa dan aam amiruddin, cinta dan seks rumah tangga muslim, (bandung: khasanah intelektual, 2006), h. 5. 19yusuf madan, sex education for children, (jakarta: hikmah mizan publika, 2004), h. 35. 272 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 various problems can actually be prevented with sex education or sex education that is correct and effective. however, the problem is that sex education in indonesia still tends to be shallow and ineffective. among the problems of sex education are as follows: 1. only explained in school not all schools have a sex education program, but it seems as if sex education is only the responsibility of the school. 2. parents rarely want to interfere sex is still considered so taboo that parents at home are reluctant to discuss it. 3. explanation given in public discussion about sex is a sensitive topic, so caution is needed in conveying it and cannot be given in public. 4. too focused on the problem of reproductive organ function the saturation of students caused by the explanation given is only about how sperm fertilizes eggs and babies are formed. should also explain more broadly. 5. no explanation of emotions many teenagers who have sex before marriage because they are carried away by emotions and affection. they should be given an explanation about how to love without sex. 6. it only contains virginity, sin and stigma often when talking about sexual intercourse too early, the consequences that are discussed are only religious consequences, namely sin. apart from that, students will be intimidated by the stigma of society. "who wants a dirty woman?" or "a woman's future must be bad if she's not a virgin." but there's nothing to say that premarital sex and too early can lead to unwanted pregnancies. 7. not given a place to complain after getting sex education, where should teenagers go to discuss if they have personal questions. they should be given a place or place to convey various issues related to sex. pristian hadi: sex education in islamic perspective | 273 8. still consider women as guilty parties. generally, when sex occurs before marriage and pregnancy before marriage, the person who is always be harmed iswoman. however, sex education places a lot of women as the party who is too much "guilty". 9. teach but without judging it is rare for girls and boys to be willing and brave to consult an expert when they are no longer virgins or face reproductive problems. this is because experts, teachers, and parents will immediately judge them. 10. there is no information on how to suppress lust. sex education given to teenagers rarely includes ways to reduce sexual desire. yet every human being is natural to have sexual desire. 11. blocked the problem but did not solve the problem. movies are blocked and all dangerous sites are flagged, but students are not taught that closing and blocking does not change the fact that the passion persists. 12. given the wrong assumption about the function of sex when getting sex lessons at school, all experts and extension providers always position that sex is only a tool for producing children. 13. just focus on prevention the teacher assumes not all students have never had sex before. thus, all the information provided focuses on preventing sex outside of marriage. none of the teachers/speakers anticipates that there may be teenagers who have had sex, or are pregnant, and they do not know who to talk to 14. wrong assumption that sex is only done by boyfriends of the same age not all who ask for sex are teenagers of the same age. many teenage girls end up having sex outside of marriage for the first time when they date men who are older than they are. 274 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 with various problems in the world of education, especially sex education, various sexual deviations arise as a result of the ineffectiveness of sex education. the substance of islamic teachings has perfectly accommodated human life with its various complexities, including the case of human sensation, namely sexual. sufficiently, the qur'an and the hadith of the prophet saw provide rules in order to explain the guide for humans related to sex as a fitrah for him, and humans should take advantage of that nature according to islam. solutions to the problem of sex education in the perspective of islamic education because of the problems in sex education above, there is a deviation in sexuality. therefore, it is necessary to provide proper sex education so that the sanctity and honor of himself and others can be well maintained. allah has taught humans regarding sex education; this can be seen in the following words of allah:                                                                                                                                                     pristian hadi: sex education in islamic perspective | 275                              "o you who believe, let the slaves (male and female) you have, and those who are not yet mature among you, ask permission from you three times (in one day), namely: before the morning prayer when you undress ( outside) in the middle of the day, and after the isha prayer. (that is) three 'awrah for you. there is no sin on you and not on them other than that (three times). they serve you, some of you (there are needs) to some (others). thus allah explains the verses to you. and allah is knowing, wise. and when your children have reached the age of puberty, then let them ask permission, like those who before them asked permission. this is how allah explains his verses. allah is knowing and wise. ”(q.s.an nur: 58-59). the verse provides guidance for the hosts, as parents of children and employers for their assistants. allah ordered the host to educate his children and his slaves/helpers get used to asking permission when going into his old room. this education is a preventive or anticipatory measure against children or servants not to see sexual scenes committed by their masters. if they see the scene that the host did, it will be a disgrace and shame. for small children, it will be easy to tell their friends so that it will be embarrassing for their parents and will damage the child's mentality. for the master and the helper they will have bad feelings in their daily life so that the relationship between the two will be psychologically disturbed. the times mentioned by the verse of the qur'an are threefold: 1. before the fajr prayer; because at that time humans in general are still in a state of sleep 2. towards noon (qaylulah), because at that time humans usually take off their clothes to rest 3. after the isha prayer, because at that time it was time to sleep20 20ali ‘abd al-halim mahmud, al-tarbiyah al-islamiyah fi surat al-nur, (kairo: maktabah al-qahirah, , 1994), cet. i, h. 329. 276 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 at these times, small children and house cleaners should be instructed to ask for permission to enter the host's room. because in these situations and conditions it is possible for the host to have sexual relations or other matters related to sex, so islam does not allow seeing the host in such a state even if his own child is still small. as for children who have reached the age of puberty, parents should also instruct them to ask for permission at these times even outside of those times.21 from this description, it is very clear that islamic education about sexuality is very wise and firm in positioning humans as human beings. however, not a few humans in utilizing their sexual potential sometimes fall into the animal world so that their status is lower than animals. islam views the sex drive in a person as a very dangerous force, especially if its distribution is not controlled by a strong control mechanism. uncontrolled sex drive, on the one hand is seen as a bad force exhaled by satan, can make a person lose his mind. during that time, the condition of a person will be in a psychological condition that is not chaotic. as stated by al ghazali that sexual desire (desire) forever cannot be controlled by reason or religion, but can only be managed or organized not opposed, that is, opposed by channeling it through legal marriages.22 through marriage, love will develop because there is a good introduction, knowledge, and understanding about the other sex. after marriage, any method used by a married couple in the context of sexual relations can be legally justified, although sometimes in the cultural view of a society it is not justified.23 thus, they can create a calm, peaceful and loving life (sakinah, mawaddah, warahmah) in accordance with their human instincts. as the following word of allah : 21ibid.,h. 329-330. 22rahmat sudirman, konstruksi seksualitas islam dalam wacana sosial, (yogyakarta: media pressindo, 1999), h. 39. 23quraish shihab, perempuan:dari cinta sampai seks, dari nikah mut’ah sampai nikah sunnah, dari bias lama sampai bias baru, (jakarta: lentera hati, 2005) , h. 387. pristian hadi: sex education in islamic perspective | 277                                     so marry (other) women you like: two, three or four. then if you fear that you will not be able to do justice, then (marry) only one, or the slaves you have, that is closer to not doing wrong . (q.s.annisa’: 4) family factors are very decisive in the problem of sex education so that free sex behavior can be avoided. the timing of giving sex education materials begins when the child is aware of sex. it can also be given when the child begins to ask his parents about how the baby is born. prevention of free sex in the family, among others:24 a. families should understand about sex issues, before explaining to their children. b. a father directs the son, and a mother directs the daughter in explaining the problem of sex. c. do not explain sex to boys and girls in the same room. d. avoid things that smell porn when explaining sex issues, use polite words. e. reassure children that their friends are good friends. f. pay attention to children's abilities in sports and keep them busy with various activities. g. instill ethics to protect yourself from immoral acts because it is the most valuable thing. h. build an attitude of mutual trust between parents and children sex education for children and adolescents is necessary. it is the role of parents, who are required to be more dominant to introduce according to the age and development of children until they grow up. providing knowledge to adolescents about the risks of free sex, psychologically and emotionally, as well as socially, will also be able to help prevent violations of applicable norms. 24diana septi purnama, op.cit., h. 79. 278 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 sex education strategy in islamic education perspective sex education strategy means that the way or the method that can be used in teaching or explaining the sex education. as parents who are mandated to teach the children about sex education firstly, they can do appropriate ways or strategies. sex education starts from the time the baby is born, starting from the curious traits that guide the development of his thinking, and brain intelligence. around the age of 3-7 years, the intelligence of the child's brain develops to the point where he begins to ask questions, such as how he was born into this world as childish questions. questions like this must be answered wisely and lovingly without any element of scaring the child, so that the family as informal education is carried out properly. in providing sex education to children, do not wait until the child asks about sex. sex education should be given in a planned manner, according to the circumstances and needs of the child. the sex education plans according to age group are:25 no age action 1 7 s/d 10 years start by giving facts about reproduction in general, such as marriage 2 10 s/d13 years gives embryology of genitals in anatomy and sex and menstrual signs occur 3 13 s/d 16 years giving a discussion about illegitimate intercourse and marriage, this phase explains the social aspects of sexual relations 4 16 years and over give an explanation of how to stay harmonious in marriage and be a role model for family, children and grandchildren and all descendants 25ary h. gunawan, op.cit.,h. 147. pristian hadi: sex education in islamic perspective | 279 there are several important things in providing sex education that must be considered, namely:26 1. the way of conveying it must be reasonable and simple, don't look hesitant or shy 2. the content of the description submitted must be objective, but do not explain things that are not, as if it is intended that the child will not ask again, may use examples or symbols such as the process of fertilization in plants, as long as it is taken into account that the description remains rational. 3. shallowness or depth of the content of the description must be adjusted to the needs and stages of child development. children aged 9 or 10 years do not need to fully explain behavior or actions in sexual relations, because the development of all aspects of their personality has not yet reached the maturity stage to be able to absorb in-depth descriptions of the problem. 4. sex education must be given personally, because the breadth of knowledge and the speed at which the stages of development are slow are not the same for every child. with a personal approach, the method and content of the description can be adapted to the child's special circumstances. 5. in the end, it should be noted that the effort to carry out sexual education needs to be repeated (repetitive) besides that it is also necessary to know how far something new understanding can be absorbed by children, it is also necessary to remind many parties play a role in delivering sex education to children, including families, schools, and communities. the delivery of sex education to children must be carried out properly and correctly, so that its objectives can be achieved effectively. in sex education for children, it is more directed as education regarding the anatomy of organs, sexual reproduction, copulation and other aspects of sexual behavior. the best educators for a child are the parents of the child himself. the education provided is included in sexual education. in discussing sexual issues, which are very personal and require an intimate 26ibid.,h. 148. 280 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 atmosphere, open heart to heart between parents and children. this will be easier to create between a mother and her daughter or a father and her son, although it is possible that it can be realized if it is done between a mother and her son or a father and her daughter. then try not to cause complaints such as not knowing where to start, stiffness, confusion and running out of things to talk about. concl us i on sex education is a conscious effort to produce adult humans who can use their sexuality responsibly so that they can bring happiness to themselves, the environment and society. sex education aims to form a healthy emotional attitude towards sex issues and guide children and adolescents towards adult life who are healthy and responsible for their sexual life. additionally, sex education in islamic perspective is an integral part of the education of faith, morals and worship. it is teaching about the rule and norms related to how to behave in society related to sex in order to prevent the sex matter or sex abuse. the problems with sex education in indonesia is that it still tends to be shallow and the delivery of sex education is still ineffective, including delivery only at school, parents rarely want to interfere, and the delivery is focused on explaining reproductive organs. because of the problems of sex education above, there is a deviation in sexuality. in order for humans to avoid the slightest forbidden sexual intercourse, and to rule out the possible causes for the occurrence of forbidden sex, it is necessary to provide proper sex education so that the sanctity and honor of oneself and others can be well maintained. the delivery of sex education must be planned. sex education starts from the time the baby is born, starting from the curious traits that guide the development of his thinking, and brain intelligence. around the age of 3-7 years, the intelligence of the child's brain develops to the point where he begins to ask questions, such as how he was born into this world as childish questions. questions like this must be answered wisely and lovingly without any element of scaring the child, so that the family as pristian hadi: sex education in islamic perspective | 281 informal education is carried out properly. bi bl iogr ap hy al barry dan hadi, sofyan, kamus ilmiah kontemporer, bandung: pustaka setia, cet. iii. 2010 al rasyidin dan nizar, samsul. pendekatan historis, teoritis dan praktis filsafat pendidikan islam.jakarta: ciputat press. 2005 andika alya. bicara seks bersama anak. yogyakarta : pustaka anggrek. 2009 fahmi, early childhood education in the family environment: , the qathruna journal, vol 3, , h. 69-97. 2016 gunawan, ary h. sosiologi pendidikan; suatuanalisissosiologitentangberbagai problem pendidikan. jakarta: rinekacipta. 2000 hasiah, “konsep pendidikan seks dalam perspektif al-qur’an,” pedagogik, vol. 08, hlm. 157–165, 2016 madan, yusuf. sex education for children. jakarta: hikmah mizanpublika. 2004 mahmud, ‘ali ‘abd al-halim.,al-tarbiyah al-islamiyah fi surat al-nur, kairo: maktabah al-qahirah. 1994 moh. nawafil and suparwany, “revitalization of theoretical response study of ignaz goldziher and joseph schacht hadith criticism,” al-bukhari: jurnal ilmu hadits 4, no. 2 116–140. 2021 purnama, diana septi. pentingnya pendidikan seks, jurnal pendidikan, vol. 1 no. 5. 2015 purwadarminta, wjs.kamusbesar bahasa indonesia.jakarta: balai pustaka. 2003 ramayulis. ilmu pendidikan islam, jakarta: kalam mulia. 2012 salmi ahmad sudan. educating children on sexual matters on the teaching of islam: the role of muslim parents. journal of education of social policy vol 2 (5): 109-114. . 2015 282 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 sari, dian juni eka. relationship of sex education in the family with sexual behavior: journal of public health stikes prima nusantara bukittinggi. vol 3 (2), 27-31.2012 sentosa, untung dan amiruddin, alam.cinta dan seks rumah tangga muslim,bandung: khasanah intelektual. 2000 shihab, quraish. perempuan:daricintasampaiseks, dari nikah mut’ah sampai nikah sunnah, dari bias lama sampai bias baru. jakarta: lenterahati. 2005 sudirman, muh.,pendidikan seksbagiremajamenurut al qur’an.jurnalstudi islam, no. 6. 2011 sudirman, rahmat,konstruksiseksualitas islam dalamwacanasosial.yogyakarta: media pressindo. 1999 waliran dan palding. pendidikan sekskeluarga. bandung: publishing house. 1973 zainimal.sosiologi pendidikan. padang: hayfa press. 2007 93 traditional impacities in the frame of worship: a study of fidyah semyang ritual in suka datang village, north curup sub-district laras shesa, agus riyan oktori, isnaini institut agama islam negeri (iain) curup, indoneisa correspondence: shesalaras@gmail.com abstract. the tradition of paying fidyah with gold for people who have passed away in suka datang village, curup utara district, rejang lebong regency, or what the people there call fidyah semyang, is the subject of discussion for this study. the purpose of this study is to deeply examine the implementation and mechanisms of the performance of the payment of fidyah and to investigate the views of islamic law on the practice of fidyah that applies in society. this research is a type of field research with a qualitative approach using phenomenology, ethnography, and a case study. the data sources in the study are divided into two types: field data as primary and library data as secondary data sources. from the implementation of the tradition of fidyah semyang, there was some equipment to carry out ritual activities in the form of gold, money, and fragrance. therefore, from the side of islamic law, the practice is obligatory if there is a will from the deceased, but if the dead does not make a will, then the law is sunnah. if it is viewed from the theory of ‘urf, the tradition of fidyah semyang is included in the realm of al-‘urf al-fasid (broken rule). then, if it is viewed from the practical point of view, the recipients of fidyah should also be poor and needy to be replaced by religious scholars who can be said to be adequate. keywords: tradition; ritual; fidyah semyang introduct io n indonesian society is prosperous with local culture and traditional issues. culture, as well as local traditions in indonesian society, provide not only color in state-run repainting but also influential in people's religious beliefs and practices. islam, as a religion espoused by most indonesian society, has close ties to the culture or local traditions in the archipelago. the relationship between islam with local issues is a voluptuousness that never comes to an end. religion and culture are two institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 7, number 1, 2022 | page: 93-114 doi: http://doi.org/10.29240/ajis.v7i1.3443 academic journal of islamic studies 94 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 essential societal elements that influence each other. when religious teachings enter a cultured community, there will be an exciting pull between religious interests on the one hand with cultural attractions on the other. along with the development of this modern all-time religious and social phenomenon, it turns out that various uniquely felt rituals are still found. this is what happened to the people of suka datang district curup utara regency rejang lebong, where they still maintain the way they know as “fidyah semyang,” or in the indonesian language, is known as paying fidyah prayers for the deceased, which the members of the abandoned family stage rituals or offerings or prayers with the medium that must exist, such as money, gold as well as frankincense. this ritual is usually performed after the death of a person within seven days, 40 days, or whenever the impropriety is on the part of the family members left behind. however, the best time for the ritual is directly after that person has passed away. the trend phenomenon of indonesian muslim societies shows the proper assumptions of the ritual practices/tradition of indonesian society's religious and worshipping ways. discussing worship will never be detached from prayer worship. prayer in islam constitutes a mandatory ritual that becomes the main foundation and is included in the language of islamic law. the prophet of shidiqie revealed that worship is to face allah's heart, to meet the substance that brings fear to grow his greatness and his power in awe-inspiring manners and in a word and deeds that begin with insult and be greeted.1 shalat is an obligation for all muslims who cannot be bided; this corresponds to what has been listed in qs.al-baqarah verse 43, as follows:2 “establish prayer, pay the zakat, and bow down with those who bow.” 1 hasbi ash-shiddieqy, pedoman sholat (semarang: pustaka rizqi putra, 2007), 64. 2muhammad ferdian, “al quran online indonesia | mushaf.id,” accessed june 14, 2022, https://www.mushaf.id/. laras shesa, et.al: traditional impacities in the frame of worship | 95 it has been a duty for all in terms of prayer. then what if a muslim does not carry out prayer? it has been known that it is a mandatory prayer for muslims who have until the time of the baligh. condemning the omission in the blessings of the clergy gives the picture to remain exercised by the one who left it, or in fikih terms is in the manner of qada’. qada’ itself in prayer is often interpreted as working on prayer beyond the time it has been made public.3 the problem is the matter of qada’s prayers seeped at the point when the person in charge had died; could others replace it? even in a part of indonesian muslim society exists a tradition whereby when his death has been imminent, one has been in check to his heirs to be willing to redeem the prayers that have not been implemented in his lifetime by way of paying fidyah (ransom) every prayer he left behind his life. in some literature, the worship associated with the treasures is, therefore, representative of others. as for worship associated with such bodies as prayer, it should not be represented to others during his life based on the word of allah swt in qs. al-najm verse 39 is as follows:4 “and a human being has no other than what he has earned.” in islam, it has also been explained all about the homage to the corpse, which is also encapsulated in various rituals. with the variety of ways that some muslim people in indonesia run, particularly in suka datang village, almost everyone there must have done that tradition if a family member died. to support this research, the author found some writings that could be used as a reference in the author's investigation because of the similarity of themes on different focuses among the study are as follows: field research on the tradition of fasting fidyah was conducted by irham in 2011. his research was entitled implementation of fidyah fasting by heirs for families who died reviewed according to islamic law (study in the headship of bagan punak pesisir, bangko district, rokan hilir regency, and the legal status of the traditional fidyah of 3 rozzy dirgantara putra, “perbedaan pelaksanaan qadha salat sunah qabliyah subuh menurut imam abu hanifah dan imam asy syafi’i” (skripsi, uin sunan kalijaga, 2019), 5, https://digilib.uin-suka.ac.id/id/eprint/37809/. 4 ferdian, “al quran online indonesia | mushaf.id.” 96 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 fasting). that research contrasts with the author's research that discusses the fidyah of prayers of people who have died, not the fidyah of fasting.5 muslim research in 2004 was entitled the tradition of qada 'dead prayer in the community of kwasen, srimartani, piyungan, bantul, yogyakarta (hadiths studies). here it was explained that the tradition of qada 'prayer could still be found in various areas, one of them in the kwasen community. the practice had become a tradition that had been cultivated. meanwhile, according to the kwasen community, qada 'prayer was used as an instrument of the scholars' command that must be carried out, to be careful; the pattern of its implementation was not different from the usual qada' prayer. it was just changed with another intention. kwasen's understanding of some authentic hadiths that discussed this issue was not far from what was possible. for the kwasen community, it was not excessive when prayers were performed because the debt to allah was more entitled to be paid.6 muhammad al-misri's book, four hundred and seventeen mistakes of prayer (achieving the perfection of the sunnah prayer of the prophet), explains that performing the prayers of people who have died is allowed based on islamic arguments. however, other opinions also state that praying for the corpse for a few rak'ahs is not permitted because god does not require it in the qur'an or hadith.7 ardiyansyah and arminsyah wrote a book titled law of qada 'obligatory prayers that are left intentionally (perspective of imam alnawawi and ibn hazm). here it is explained that qada' prayers can be done by people who go it. according to al-nawawi, in the context of qada', the law for blessings that are left intentionally or unintentionally is the same. this means that it is equally obligatory to perform qada 'prayers. 5 irham, “pelaksanaan fidyah puasa oleh ahli waris untuk keluarga yang meninggal dunia ditinjau menurut hukum islam (studi di kepenghuluan bagan punak pesisir kecamatan bangko kabupaten rokan hilir),” accessed june 14, 2022, https://core.ac.uk/reader/300818956. 6 muslimin, “tradisi qada salat untuk mayat pada masyarakat kwasen srimartani piyungan bantul yogyakarta (studi hadis-hadis qada salat untuk mayat)” (skripsi, uin sunan kalijaga yogyakarta, 2004), https://digilib.uinsuka.ac.id/id/eprint/26201/. 7 muhammad mishri, 417 kesalahan sholat (jakarta: al-hambra, 2010), h.126. laras shesa, et.al: traditional impacities in the frame of worship | 97 meanwhile, according to ibn hazm, qada' prayer is not allowed because it is a condemnation of those negligent in worship.8 al-iqtishadiyah journal of sharia economics and sharia economic law volume iii, a number i, june 2017, contains research by akhmad hulaify, zakiah, and syahrani, lecturers of university of kalimantan mab banjarmasin indonesia with the title mechanism of payment of fidyah with gold for people who have died in gambah village, kandang district. in this study, it is mentioned that the practice, if viewed from a historical point of view, has been going on for generations and has been going on for quite some time. meanwhile, from the point of view of islamic law, the practice is allowed, but some problems need to be examined more deeply regarding the change in the form of fidyah payment from the state of feeding to gold. this raises the law's ambiguity, which leads to the ambiguity of the legal status of gold used as a substitute. nurkholis sofwan's research in 2018 entitled living hadith: a study on the phenomenon of the tradition of fidyah salat and fasting for people who died in indramayu" explains that some scholars do not agree on the fidyah of prayer and fasting for people who died, and some others agree. the doctrine of fidyah is spread to the general public through studies in pesantren, mosques, and mashallah to become a strong tradition. the people of indramayu interpret the hadith of fidyah of prayer and fasting as ihtiyat (caution) against the lack or debt of prayer and fasting of the deceased. result and discus sion implementation of fidyah semyang ritual in suka datang village community, north curup district the unity of legal principles leads to a new and exciting understanding for more in-depth study, as well as the issue of fidyah. in the concept of fiqh, fidyah or fidaa or fida` means if he gives a ransom to 8 sadam husein, “hukum mengqada’ salat yang ditinggalkan dengan sengaja menurut pandangan ibnu ḥazm dan imam nawawi” (skripsi, uin sunan kalijaga, 2016), h.56-58., https://digilib.uin-suka.ac.id/id/eprint/22278/. 98 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 someone, then that person will save him.9 in suka datang village community, north curup district rejang lebong, a ritual custom was implemented when one of the community members died. the ritual was meant to honor family members who had preceded them and aimed to cleanse or atone for the obligations of the dead while living in the world, namely prayer obligations. thus this ritual has been named the designation “fidyah semyang,” or in the indonesian language, it was called fidyah prayer or qadha prayer. in the fiqh books, fidyah is known by the term ith’am which means to feed. as for the prayers of the people of fiqih, it is something that should be given to the poor in the form of food as a substitute because someone leaves prayer and fasting. about prayer issues, prayer is unofficial worship. therefore, prayer worship cannot be replaced with any other charity unless a postulate allows it. based on this, in the opinion of the diligent in the shafi’i mazhab, prayer cannot be replaced with fidyah, although in the case of the person who died.10 discussing the fidyah of prayer, in this case, it has been mentioned in hadith and books of jurisprudence that a person who dies and has a debt of worship should be paid fidyah by his family. this was what the people of suka datang village held in implementing the tradition of fidyah in their environment. based on the research, there were differences in views regarding this fidyah semyang ritual in the community of suka datang village. the idea was based on the personal knowledge of the society that is already familiar with the tradition but in different understandings. based on the interview results, the community of suka datang village did not all agree with the existence of this prayer fidyah; they considered this ritual like playfulness. their disapproval of this fidyah semyang was not for no reason, for first, fidyah semyang with the model 9 akhmad hulaify, zakiyah zakiyah, and syahrani syahrani, “mekanisme pembayaran fidyah dengan emas untuk orang yang yang sudah meninggal di desa gambah luar kecamatan kandangan,” al-iqtishadiyah : ekonomi syariah dan hukum ekonomi syariah 3, no. 1 (july 1, 2017): h.26., https://doi.org/10.31602/iqt.v3i1.1005. 10 hulaify, zakiyah, and syahrani, “mekanisme pembayaran fidyah dengan emas untuk orang yang yang sudah meninggal di desa gambah luar kecamatan kandangan.” laras shesa, et.al: traditional impacities in the frame of worship | 99 rotated had no strong postulate but merely a local tradition. second, in practice, not all were invited to follow the rule of the fidyah semyang were poor, but rather one who was already accustomed to following the ritual. there were even capable societies that participated in the implementation of the fidyah semyang tradition. this led to the fidyah that was supposed to be the right of the poor to be less targeted. as conveyed by m. orphan, fidyah semyang was not taught in the qur'an. according to the orphans, he had not yet known the truth that there was or did not have a strong postulate on the grounds of executing the fidyah semyang ritual. he thought that the sin of leaving prayer was a sin that could not be abolished with fidyah. it also conveyed that in this tradition's presence, fidyah semyang had an ugly impact on the future generation. since the thought of those who would be prepared when the prayer was not carried out, it might be in the qhada by his heirs later when that person had died, or in other words, one might first prepare some money which he then reminded of his heirs that after he died please present this tradition of fidyah semyang to make up for the sins of the aftermath of one's life does not exercise prayer. m. orphans also conveyed that this tradition was tantamount to playing with prayer and religion since all could be struck flat, whether the dead person was formerly diligent in worship or someone who did indeed never worship. then according to m. yatim, in the implementation of this ritual of fidyah semyang, using gold as a tool was a must. the gold did not fully belong to the person who would be rewarded for his prayers. instead, the loan proceeds from the surrounding community, then after the ritual procession is completed, the gold is returned. so, according to him, it was a joke because yatim’s element of fidyah did not exist. although later, m. yatim did not wholly reject the tradition of fidyah semyang, which had long developed in his community. he still respected the community that implemented the rule.11 similar to the above opinion, malinda also considered that the fidyah of prayer did not have a strong proposition as well as the proposition of the fidyah of fasting. then malindia added in the 11 m. yatim (villager of suka datang), interview, april 07, 2020 100 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 implementation of this tradition of fidyah semyang, the house’s walls were covered with curtains, and photo frames or paintings were all taken down. then there was also incense that must be present when this tradition would be performed. according to him, this incense summoned the spirits to be prayed for. in other words, before praying, the heart that wanted to be prayed for was called first so that the energy came and heard.12 as also conveyed by bilal of suka datang village, jahidin. in an interview, he explained that implementing fidyah samyang gives a bad image of worship, which makes people reluctant to worship. jahidin, who are the muhammadiyah community, mentioned that there is no strong evidence about the fidyah of this prayer, in contrast to the fidyah of fasting, which does exist in the al-quran.13 if you look at the interview results above, the implementation of this tradition contained supernatural elements, which was evident from the use of incense when this tradition was performed, which was associated with bringing the spirits. then from the interview results, not all people accepted the traditiruleyah semyang because things could not make sense to them. according to the head of the indigenous consultative body (bma) of desa suka datang, wansur, prayer was an act of worship that should not be abandoned. given the importance of prayer, we should be able to cover the lack of prayer with fidyah. he also conveyed that in addition to being a redeemer of prayer debts, the fidyah of this prayer was also understood as alms for the deceased. so the prayer debt of the person who had died had to be paid by his family members. prayer was a form of worship to god, so the obligation to god was more entitled to be fulfilled. wansur further explained that the tradition of fidyah semyang had been passed down from the previous ancestors by the people of suka datang village. as for implementing this ritual, wansur mentioned several tools, such as gold, money, and perfumes must exist. fragrances here could be in the form of smell or incense. the money prepared was about rp. 800,000, then gold was usually about 100-300 grams. then 12 malindia (villager of suka datang), interview, april 07, 2020 13 jahidin (bilal of suka datang), interview, april 07, 2020 laras shesa, et.al: traditional impacities in the frame of worship | 101 wansur added that rice should be used as a tool of fidyah. still, they followed the way of imam hanafi mazhab, that mentioned that it could be exchanged for money for staple food, so they traded the cash for gold, and the acquisition of gold was the result of a loan. then, after all the equipment was ready, the room had to be empty, which meant that the statues, masks, or pictures and photos had to be taken down. the purpose of lowering the figures, covers, images, and photographs was according to the belief that the angels could come down and witness the ritual without being disturbed by these things. according to the head of suka datang village, jamil ashari, the implementation of the tradition of fidyah semyang was like a loose cloth that covered it. in other words, the shortcomings of one's worship during one's life, especially prayer, would be replaced by this fidyah semyang. as also conveyed by lela wati, the equipment from the implementation of fidyah semyang was in the form of money, gold, and perfumes. however, not too much was conveyed by lela wati because she said that she did not understand the meaning and purpose of implementing this ritual. moreover, men only attended this tradition, so it was less known. after all, not everyone could follow the rule. the tradition began with the family handing over gold and money to the filler (ritual leader). then the filler started the ritual in the way the gold, the money, and the cloth had wrapped around were swirled as much as the calculations had been set to the worshippers. as the filler said, the ritual of the turnover was: “i will be made to you of property for aborting the obligatory goods of worship to thee.” then the worshipper replied: "i accept; i do charity to thee.” it was repeated between the filler and the worshippers as often as the rounds until the round calculation was complete. after that, the money and the cloth sowed were distributed to the worshippers, and the filler took the rest. from the results of the interview as well as the fidyah semyang procession, the implementation of the fidyah semyang in the community of suka desa datang was more inclined to hanafi clerics, whereby its fidyah payment system was replaced with money or gold for staple food as applicable to the syafi’i clergy. 102 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 islamic law's view on the tradition of fidyah semyang ritual of suka datang village community regarding the prayers left by the person who died during his life, there is a provision or opinion of the scholars about the necessity or permission of the heirs of the deceased to perform qadha 'of the prayers left behind, whether with the devotion itself or with fidyah. so, in this case, we can refer to the scholars' testimony about the law of delegating (anniyabah) worship to others. first: scholars agree that worship is related to property such as zakat, sadaqah, and kaffarat, so it can be delegated to others, whether the person charged with the worship can do it himself or not, still alive or dead. because the obligations that apply to him are related to property, they can be delegated to others. for example, if a person must pay zakat maal, but before he pays it, he dies, the obligation remains valid, and it is the heirs who remove it from the property of the deceased. second: as for if the worship is related to the body, such as prayer and fasting, then according to the scholars' agreement, it should not be delegated to others during his life, based on the words of allah swt:14 "and that a man obtains nothing other than what he has earned." (qs. an najm: 39). and the words of the prophet saw: “do not put your hand on the wall, and do not put your hand on the wall. it is not permissible for a person to fast for others, and it is not permissible for a person to pray for others." (narrated by abd razzaq and malik from ibn umar). however, the clerics added that the ban in these hadiths related to exemption from the burden of shariat is not the gift of worship to others. the official opinion of 4 mazhab stipulates state that this provision is general. there must be no shift in the obligation of adoration or prayer from others who are still alive and have died. only hanafiyyah circles argue that qadha prayers may be made over mayites who before dying were cautious about the blessings he left behind than his heirs paid 14 ferdian, “al quran online indonesia | mushaf.id.” laras shesa, et.al: traditional impacities in the frame of worship | 103 kaffarat in the form of 1⁄2 sho’/2 mud/12 ounces of the staple food over any prayer left behind. however, in principle, the clergy prohibits the practice of representing the obligations of worship both of the living and the deceased, as it foresees the function of the worship itself. the purpose of prayer is to submit to allah, to feel ashamed of oneself, to obey his law, and to fulfill his heart with remembrance until a servant may feel the presence and supervision of god with his heart and limbs and not neglect him. and he has sought to wish for his pleasure and bring himself nearer to god, and the practice of representing worship to others and those who are opposed to him. the opinion of this mayyta is that of a malikiyya cleric named ibn hakam and some who disobey the qaul qadim from the priest of shafi'i. third: as for the matter, for the people of al hanafiyyah, al malikiyyah, and the assyrian shafi’iyyah (the number of scholars), the law remains the same as it lives (its savage should not be represented or diqadha’ by others). except for ibn abd al hakam of al malikiyyah, who argued the presumption of someone qadha’ the prayer the mate left behind during his life.15 most clerics forbid it because the qadha’ prayers of the deceased person forego the function of the worship itself. as the explanation of the astro syatibi priest in al muwafaqat (2/167): “indeed, the purpose of worship is to allah’s submission, to feel ashamed of oneself, to obey his law, and to fulfill his heart with remembrance, until a servant may feel the presence and supervision of god with his heart and limbs not neglect from him.” “and always seek to expect his pleasure and bring himself closer to god according to his means. whereas the niyabah (representing worship to others) forego this purpose even against him". but al hanafiyyah argues if the mayite who had an obligation to qadha’ prayer before death was in the zeal to his guardian or heir to qadha’ his prayers with kaffarat, then it is mandatory for them to carry out the will in the form of 1⁄2 sho’/2 mud/12 ounces of the staple food over any prayer left behind. the kaffarat itself could only be taken from 15 sadam husein, “hukum mengqada’ salat yang ditinggalkan dengan sengaja menurut pandangan ibnu ḥazm dan imam nawawi.” 104 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 the 1/3 treasure it went as the provisions of the will law allowed only a maximum of 1/3 of its property. the testament was only valid after the supervised died, with the provisions already established with the levels of the will 1/3. the strongheaded opinion also made it clear that the new will prevailed after the preaching died.16 therefore the transfer of the property from the supervised to the receiving will occur after the supervised died. but if the mat never keeps an eye on doing so, it falls off the prayer's obligation because of a user (death). whereas some of the shafi’ids, the unsympathetic opinion argues that the mayite guardian would have been about to give fidyah over each prayer left as much as one mud/6 ounce of the staple food.17 whereas the al hanabilah circle distinguishes between fardhu prayer and votive prayer. for the blessing of fardhu, they argued that there was no duty to be a prayer for the benefit of the term of his life. that was not the case after he died. as for the votive prayer, then if he cannot afford it because an udzur breaks, there is no need to be paid by his heir, whereas if at his origin he is capable of doing but has not been done to death, it is confined to his heirs to produce his votive. and it is allowed for other than the guardian to pay his vows with the permission of the rooftop without the consent of the mayytes of his life. the clerics agreed that whoever left fardhu prayer was obliged to call it. both prayers were left behind him deliberately, forgetting, not knowing, nor from falling asleep. women who were menstruating and nymphs had no obligation to pray, even though the time was comprehensive. for, the duty of deciduous prayer was over them. but for the losers, for the faint, mad, and drunk, the scholars’ differed in addressing this; among them, the opinions were: 1. hanafi's madzhab says that the loss caused by an intoxicating object is forbidden. hence the qadha of prayer is obligatory upon it. and when 16 zakiah daradjat, dkk. ilmu fiqh 3. cet. ke 2, (proyek pembinaan prasarana dan sarana perguruan tinggi agama islam/iain di jakarta, direjen pembinaan kelembagaan agama islam, departemen agama), 1986, h. 186-187 17 muslimin, “tradisi qada salat untuk mayat pada masyarakat kwasen srimartani piyungan bantul yogyakarta (studi hadis-hadis qada salat untuk mayat).” laras shesa, et.al: traditional impacities in the frame of worship | 105 the unbelievers are lost, they will be devoured of worship in the presence of two conditions. his impression or insane lasted onward to more than five times the time of worship, if only five times the prayer or less, then obligatory qadha’ upon it. arguably, unconscious during that time of fainting or insaneness at prayer time. if he is aware and has not prayed, then obligatory qadha’ is upon him. 2. maliki madzhab says that the faint does not abort qadha.18 so the madman and the fainter shall be obliged to qadha. meanwhile, for the drunken, when illegitimate goods cause his drunkenness, he shall be obliged to qadha, but if caused by lawful interests, then he shall not be obliged to qadha. 3. hambali madzhab says that people who faint and are drunk because of illegitimate objects are obligatory qadha, whereas madmen are not obligatory qadha. 4. syafi'i's devotions say that the madman is not obliged to qadha when his insane spends all his time praying.19 fidyah is to feed the poor instead of someone who leaves the obligation of prayer as one who goes fast. for each prayer, this fidyah payment is as much as one mud (6 ounces). in some postulates, there is indeed only fasting fidyah; however, with illat prayer, it is equated with fasting, hence the refurbishment or allocation of the fidyah of worship for the poor. as for the faqir, of course, it is more primary to obtain it because of its more concerning condition than the poor. with this specific mention (mentioning the word ‘poor’ in the qur’an), the fidyah division is not for eight groups in the division of zakat. and it is worth noting this is the realm of opinion among the syafi’i madzhab. from some explanations, the prayer of the prayer is only forbidden to leave prayer, and that when one is given blessing, then one is obliged to have his prayers, so that when one dies and leaves fardhu prayer, then it is obliged to be repaid or paid for by his fidyah. but in this case, the clerics’ differed opinions; some accepted the presence of qadha’ or fidyah, while others refused. 18 ash-shiddieqy, pedoman sholat, h.69. 19 muhammad jawad m, fiqih lima madzhab (jakarta: basrie press, 1991), 172. 106 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 “indeed abdullah bin umar r.a. commanded the woman whose mother had once been shaking prayers in quba’’, and then the mother died before she had time to do so. ibn umar said to the woman: do prayers for your mother. it is mentioned that: ibn burhan quotes from qaul qadim that it is indeed obligatory for the guardian/parent if the dead leave the (inheritance) to be done in exchange for his (qadha’ of the abandoned prayer), as in the fasting. the salute left by mayite can be replaced by paying for a meal of 1 mud (6 ounces) for each of its prayers (syaikh abu bakar syatha, i’anatu al-thalibin, juz i, page 24) this opinion is also reinforced by the clerics’ shafi’iyah, as mentioned by al-ibadiy of asy-syafi’i: “indeed the prayer must be qodho’ by others, whether the dead are in perceived for this or not.” it is because there are hadiths that explain it. even the priest as-subki does qadha’ prayer left mayite from some of his relatives.20 it will be made to the mayytes, or it will be explained in the book of nihayatuz zain that the prophet used to do prayers of the sunnah whose rewards were bestowed on the mayite. including one of the twoprivate sunnah prayers on the first night to entertain mayites in the grave. in a citation, it is explained that imam ahmad and jumhur ulama’ stated that the reward of worship awarded to mayites would come to him. it was confirmed by the explanation of some of abu hanifah's companions in muhammad ibn yahya al-kahhal's history that abi abdillah was once asked about until the reward of prayer and prayers was presented to his mother or father. then abi abdillah said that they would come to them. according to imam abu hanifah, fidyah is paid for one mud of rice as a ransom for one prayer he left. according to the school of sunnah waljamaah, he can reward his deeds and blessings to others (corpses), and the reward can come. therefore, when a person has died and still has the responsibility of praying, according to the syafi'i school, his guardian is allowed to recite 20syekh zainudin al-malibari, fathul mu’in, trans. aliy as’ad (kudus: menara, 2010), 12. laras shesa, et.al: traditional impacities in the frame of worship | 107 the prayers left behind. meanwhile, according to imam abu hanifah, his fidyah only needs to be paid by his heirs. however, many ulama 'reject the existence of qadha' and fidyah prayers for people who have died because prayer is bodily worship that cannot be delegated to anyone except himself who performs it.21 the excerpt explains that the most famous explanation of the rejection of opinion until the reward of worship representatives to the dead is from the syafi'i and maliki schools. all ulamas agree that representing people in terms of fasting and prayers from living people is not valid at all; either the person designated can perform worship or not. the four madhhabs say it is not proper to replace the dead as it is to replace the living. as has been explained in several books of jurisprudence that people who die and still bear the prayers, then it is not necessary to qadha or pay fidyah; as one of the quotations: "whoever dies and still leaves the obligatory prayers, it is not obligatory to qadha 'or pay fidyah." abdul aziz syarbani argues that if a person (corpse) is prayed either in remembrance or the like with a sincere intention to god, then the reward for those who read it and those addressed in the prayer will arrive. similarly, the ability to recite the blessings of the deceased is based on the opinion of imam syibromalisi, al-ibadi, ishaq, atha, ibn asyirin, ibn daqiqi al-id, and tajuddin as-syubky. on the other hand, syafi'i mazhab argues, “people who die who still have qodho prayers have no order or instruction to qodho or pay fidyah prayers of that person.” however, we need to know that many scholars believe that it is perfect for making the fidyah of the prayers of the deceased, including imam al-qolyuby, imam nawawi, imam albughowy, imam ar-rofi'i, and imam algoffal, explained “feeding one mud (675 gr) from each obligatory prayer left." imam abu hanifah only allows the payment of fidyah for the prayers of the deceased on the condition: 1. there is a will to make fidyah from the person who died 2. staple food can also be with money for 1/2 sha '(1.9 kg). 21ahmad zainuri, asy-syifa’ (kalikondang: darul al-thaba’ah, 2013), 3. 108 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 3. a day and night are counted six times the obligatory prayers. 4. it is not permissible to rotate alms (faqir a gives alms to faqir b and faqir b returns to give alms to faqir a and so on). considering: 1. the deity of prayer is the second islamic sphere after worship and is the charity of worship that will be firstly reckoned (recounted) by god swt in the afterlife. muslims should, therefore, always pay attention to the implementation of prayer and not abandon it. 2. that is true because one and another are among the less perfect muslims in the course of prayer that when they are still in debt of prayer that when they die, they have an obligation of worship that they leave behind while they are still alive. 3. the adherent that some muslims suspect (assuming) even believe is that the debt of prayer left behind by the dead may be paid by giving fidyah to the poor fakir. meanwhile, others reject the understanding and even judge it as a sinful deed. 4. affirmatively, to straighten out the understanding of some muslims and avoid disputes resulting in weak islamiyah ukhuwah, the mui of dki jakarta province viewed the need to issue fatwa on the fidyah shalat immediately. the advice and opinions of the clerics of the participants of the fatwa commission of the indonesian ulama assembly (mui) of dki jakarta province on 25 p.m. discuss fidyah shalat. by putting his trust in god swt and pleading with his ridhas to ratify as follows: 1. inherently, every human being will receive a reward (of knowledge or torment) according to his deeds while still living in the world's realm. they will not be rewarded for what others do. 2. and every soul will be rewarded with its deeds, and the faithful will require those who believe in helping their fellow believers and praying for it so that god will accept their deeds and their sins will be forgiven. as the messenger of the saw exempted was the heir narrated of the bukhari priest of abu hurairah's companions ra; “the obligation of the islamic over the other islamic there are five; laras shesa, et.al: traditional impacities in the frame of worship | 109 answering greetings, looking at the sick, accompanying the corpse (to the grave), fulfilling invitations, and praying for the sneezing.” likewise, the hadith narrated by imam abu daud of uthman ibn affan ra's companion; “apostle saw if finished burying his corpse standing on his grave and worshipping; ‘pray forgiveness for this brother and ask him for faith’s disputation because he is now being asked (by angels of munkar and nakir).” and the word of allah swt in the letter of al-hasyr verse 10: “and those who came after them (muhammad and anshor), they said: “our lord, forgive our brethren who have believed before us and us, and do not let our hearts malice against those who believe; our lord, you are most compassionate, most merciful.” al-hasyr (59): 10]22 based on the verse of the qur'an and the hadith above, the clerics have agreed that prayer and good deeds reserved for the mayite will come to a point and benefit him. even shaykh al-islam ibn taimiyah fortified as follows: “whoever said that prayer or good deeds reserved for mayites, the reward did not come to him and then they were among the heresies.” 1. the islamic religion also advises the mayite family to do shaleh and sadaqah on behalf of mayites, qadha’ the hajj worship which has been compulsory over mayites but while life has not been implemented and so on. all the rewards of the charity of the shalih reserved for the mayite will come to and be of benefit to him. it is based on the sahih hadith that imam ahmad bin hambal of ‘father ra: “from ‘father ra that a man was saying to the apostlelah saw: ‘indeed my mother has died suddenly. i'm sure if he had the chance to speak would have been sadaqah. would he have rewarded if i had recitation in his name?’ the messenger of the saw replied: “yes.” 2. the scholars differed on the need or not for qadha’ or paid fidyah in exchange for prayer left by someone who had died. this dissent is due to the absence of a single nash of the qur’an or hadith who sharply (clearly) illuminates the issue. the one described in the qur’an is a 22 ferdian, “al quran online indonesia | mushaf.id.” 110 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 fasting fidyah for people who cannot afford to carry it out because of the chronic parents of rent or pain, as mentioned in al-baqarah ayah 184 according to the jumhur of the ulama, including shalat zainuddin al-malibari, the author of the book of fathul mu’in, if anyone dead has the debt of shalat fardlu, then there is no need to be retaliated’ or pay his fidyah. meanwhile, scholars such as as-subki and ibn burhan argued that if anyone who died had the debt of fardlu prayer, then it would be paid his fidyah if the mayite left the property (tirkah). they say if anyone is dead, that he may be born to the poor, and that he may be requisitioned by the poor, and that he may be requisitioned from the goods of the people of the poor; and that is the relic of the unbelievers, or from the wealth of his family. this caption can be read in the book of i’anatut thalibin as follows; “whoever died and still had the prayer debt, then need not be qadla’ or paid his fidyah. in part, the opinion of the priests of a mujtahid is that the prayer should be qadla’. it is based on hadith narrated by imam al-bukhari and others. some of our scholars (syafi’i madzhab) chose this opinion; even imam as-subki practiced it instead of prayer left by one of his relatives”. about dissent among the fiqh clerics above, the mui fatwa commission of dki jakarta chose the opinion of the clergy, who stated that prayers might have been left mayite. at the same time, still alive could be in-qadla’ or replaced by fidyah pay. so, that does not mean the surviving may go prayer to be replaced by paying fidyah or supervising his family to be put to an after death; even then, the blessings he left behind were qadla’ or paid fidyah. in the implementation of the ritual of fidyah semyang in the community of suka datang village, curup utara district, which has been done from generation to generation and passed down to the next generation, it refers to the consensus of scholars, which we know that the source of islamic law other than the qur'an and sunnah, there is called ijma '. so that when a problem is not found in the qur'an or sunnah, it can refer to as ijma '. by what is carried out by the community of desa suka datang in the implementation of fidyah semyang, which can replace the laras shesa, et.al: traditional impacities in the frame of worship | 111 prayers left during his life by way of qadha, which is then paid by way of fidyah. in the tradition of fidyah semyang, if the suka datang village community refers to the consensus of imam hanafi, then it can be replaced by the fidyah of prayer for the deceased when the deceased is bequeathed to his heirs because it is obligatory if the dead is made a will. if the contradiction of ‘urf with nash of a special nature causes the law in nash to fail, there is not acceptable. by the tradition of fidyah semyang di suka datang, the fact of the theory of ‘urf is contrary to the teachings of islam because the nash or proposition that in detail mentions the fidyah of prayer for the deceased does not exist. then it is seen from the theory of ‘urf where the tradition of fidyah samyang is included in al-‘urf alfaced (the broken), which is a habit that is contrary to the arguments of syara’ and the basic rules that exist in syara,’ which mentions that the tradition of fidyah semyang should be done if there is a will from the deceased, but what happens in the field is that most of the dead have no will for it. implementing this ritual in the suka datang village community is only the wish of the heirs, not because there is a will from the deceased. as well as in the practice of fidyah semyang, this is twisted in a way in the official views of the scholars of the four sects that there is no guidance. conclusion the community implemented the fidyah semyang tradition of the community of the north curup subdistrict suka datang village to cover the shortage or debt of prayer of its deceased family members. the execution of the tradition was carried out after the dead were buried or a few days after the death of the person, but even better implemented when the deceased had not been buried. the equipment that must exist when carrying out this tradition of fidyah semyang were gold, money, and fragrance. gold here was not a little, but rather heavy-hundreds of grams of gold, then a minimum of cash was worth rp. 800,000. once all the equipment was ready, fidyah semyang's procession would be started by a leader called wasi and some of his jamaah members. all the fixtures of the gold and the money would be wrapped in cloth and swiveled as much as predetermined by the age of the mayite. once all processions are completed, the money would be shared with the members of jemaah, 112 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 whereas wasi would take the rest. the fidyah semyang law runs on the community of suka desa datang when it is seen from its legal side that the legal standing is obliged to carry out the fidyah when the mayite leaves the property. if the mayyt goes no property, then the statutory of his law is for the sake of the heir, and the other, who is close to the mayytes. then it is seen from the theory of ‘urf where this tradition of fidyah semyang belongs to the al-‘urf alfasid (the one that is broken). since most of the public carried out the tradition not because of the will of the mayite, it was only the desire of the mayite's family or heirs alone. later in the order of practice and mechanism of fidyah, this needs to be observed even deeper. this is because the criteria of acceptance of the fidyah should be the fakir and poor, but what happens were the clerical abundances that, when viewed from the economic side, should be considered sufficient. bib lio graphy al-malibari, syekh zainudin. fathul mu’in. translated by aliy as’ad. kudus: menara, 2010. ash-shiddieqy, hasbi. pedoman sholat. semarang: pustaka rizqi putra, 2007. ferdian, muhammad. “al quran online indonesia | mushaf.id.” accessed june 14, 2022. https://www.mushaf.id/. hulaify, akhmad, zakiyah zakiyah, and syahrani syahrani. “mekanisme pembayaran fidyah dengan emas untuk orang yang yang sudah meninggal di desa gambah luar kecamatan kandangan.” aliqtishadiyah : ekonomi syariah dan hukum ekonomi syariah 3, no. 1 (july 1, 2017): 25–35. doi:10.31602/iqt.v3i1.1005. irham. “pelaksanaan fidyah puasa oleh ahli waris untuk keluarga yang meninggal dunia ditinjau menurut hukum islam (studi di kepenghuluan bagan punak pesisir 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asy-syifa’. kalikondang: darul al-thaba’ah, 2013. 114 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 empty page ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 iain curup – indonesia | issn 2580-3174, (p); 2580-3190 (e) doi: 10.29240/ajis.v5i2.1915 | page: 81-100 turkey's involvement in the syrian conflict from a defense management perspective muhammad zulham1, hendra maujana saragih2, suyono thamrin1, tatar bonar silitonga1 1indonesia defense university, bogor, indonesia, 2universitas nasional, jakarta, indonesia mzulham712@gmail.com, hendramaujana@gmail.com (correspondence), suyono.thamrin@idu.ac.id, tatarbonar@idu.ac.id abstract. this article will discuss turkey's interests in resolving the syrian conflict from the perspective of defense management. the syrian conflict that demanded the resignation of president bashar al-assad made all countries in the world want to participate in conflict resolution. turkey is no exception. turkey is one of syria’s close neighbors and is interested in it. national defense and economic interests are the main factors of turkey in the syrian conflict. the deployment of strategic depth of foreign policy has become the benchmark for conflict resolution. national defense management is a new science for realizing national interests, and its strategic environment must be reviewed. therefore, as one of the important actors in the middle east, turkey has the aforementioned policies in realizing its national interests. this article uses qualitative methods in the conclusion. this article uses assumptions from realism to constructivism, national interest theory of national defense theory and national defense management theory. the conclusion of this article is that defense management (assad's call for resignation) is based on preventing syrian refugees from going to turkey. a large number of refugees from syria may undermine turkey's security and stability. the aim is to maintain turkey’s social and economic stability, which may be shaken by the existence of these refugee groups. achieving this goal by providing support and weapon assistance to the syrian rebels is considered a form of preventing the spread of the syrian conflict. in addition, turkey also hopes to join nato. keywords: turkey, strategic depth, defense management, defense, economy 82 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 introduct io n the syrian conflict began with protests by the syrian people, demanding democratization in syria. the operation was triggered by the bashar al-assad government, which is considered an authoritarian regime. the bashar al-assad government responded to these actions with repressive actions, which resulted in the deaths of hundreds of demonstrators. subsequently, this incident became the focus of attention of the international community, especially the violation of human rights. many international agencies have urged the syrian government to stop its repressive measures against demonstrators. however, the syrian government ignored this request and triggered a serious reaction from the international community. (bbc indonesia 2013). the reaction seems to be one of them. turkish prime minister recep tayyip erdogan expressed disappointment in opposition to teresebut on april 20, 2011. erdogan said in a statement that the actions taken by the bashar al-assad regime against the demonstrators violated the values of democracy and that firing at the protesters is considered an inhumane move, so it is necessary in syria reshape democracy (bbc news 2016). on august 9, 2011, the turkish government demanded that the syrian government under the bashar al-assad regime stop shooting and arrests of demonstrators, and requested that the government system be changed to be more democratic. however, turkey’s request did not receive a response from the syrian government under the leadership of bashar al-assad on the grounds that the incident was the internal affair of the syrian government, so other parties are not expected to interfere in the internal affairs. syrian government affairs (aljazeera 2011). the refusal aroused strong opposition from the turkish government. turkish prime minister recep tayyip erdoğan condemned the action and called for international action against the syrian government’s actions deemed human rights violations. sanctions, and erdogan believes that syria has heeded the warning. officials from the turkish government and even the syrian government said they will continue to take these actions because this is an internal affair of the muhammad zulham et.al: turkey's involvement in the syrian conflict… | 83 syrian government. in this regard, if the turkish government listened to the turkish government’s request for repressive measures against the demons related to it, it also expressed a threat of embargo against the syrian government. according to this issue, the relationship between turkey and syria has entered the initial stage of separation. since 2009, the relationship between turkey and syria has experienced harmony (akbar, 2011). the victory of the adalet ve kalkınma partisi (akp) also opened a new page in the relations between turkey and syria in the 2002 election. this is due to the secular kemalist ideology of cumhuriyet halk partisi (chp) before 2002, and its foreign policy china paid great attention to the policies of western countries and was then replaced by the islamic ideology of akp. one form of the akp policy is to normalize the cooperative partnership with islamic countries, especially arab countries in the field of trade, and to use defense cooperation as a new form of regional power in the middle east. when problems occur in iraqi kurdistan, this situation has brought closer relations between turkey and arab countries, especially syria. turkey and syria form an alliance to support the iraqi kurdish state (tezcür 2009). in view of turkey's geographic location and turkey's ability to inhibit eu accession, several senior turkish government officials, especially akp, took regional potential as a solution. the turkish government under the leadership of prime minister receep tayyip erdoğan and turkish foreign minister ahmet davutoğlu has adopted a good neighborhood policy and adopted a foreign policy doctrine called "strategic depth". strategic depth is a multidimensional approach to foreign policy based on an understanding of history and turkey's geostrategic position. the direction and direction of turkey's new foreign policy has greatly changed the political map of the region. due to the proximity of the location (feffer), these two policies make turkey's foreign policy more oriented towards the middle east. turkey and some arab countries, especially syria, have also considered economic and trade factors. turkish society has long been conducting trade activities with syria, including the issue of smuggling goods into syria. earlier, the turkish government imposed an embargo 84 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 policy on the kurdistan workers’ party (pkk), which is a banned organization in turkey and is protected by the syrian government. after the akp came to power in 2002, the emotional problems between turkey and syria have eased. since then, some trade policies between the two countries have become more relaxed, thereby increasing the volume of trade transactions between the two countries (bbc news 2015). on november 21, 2011, syrian government forces attacked a bus containing turkish pilgrims that had just returned from saudi arabia, and the tension between turkey and syria reached its peak. the attack occurred in the homs region, the border area between turkey and syria (bbc news 2015). considering that the analysis of the strategic environment is very important, defense management is a relatively new science used to study defense subdivisions. this is because the strategic environment affects defense management (supriyatno, 2019). not only that, but also political, economic, social and technical conditions. in a broad context, the impact of the strategic environment on defense management is very important. from this background, the author wants to clarify the importance of turkey's involvement in the syrian conflict from the perspective of defense management. according to this research, the author hopes to use the essence of defense management research to explain turkey's interests as an islamic state, which is the basic background of defense research. perhaps this kind of defense research may be useful for reviewing contemporary issues of islamic studies. in this study, the author used a qualitative method for descriptive analysis. qualitative research refers to the research procedure that generates descriptive data and studies and observes phenomena. according to bogdan and taylor, they describe the qualitative method as a research procedure that generates descriptive data in the form of human written or oral expressions and observable behaviors (taylor 2011). the qualitative paradigm is the process of research to understand social issues by creating a comprehensive and complex picture that is muhammad zulham et.al: turkey's involvement in the syrian conflict… | 85 displayed in text, reporting detailed views obtained from information sources and conducted in the natural environment (cresswell 2016). when writing this scientific work, the second data, namely data collection technology, is used. the technology used is a research library obtained from various books, printed media articles, journals, documents, and internet sites according to the topic to be discussed. data sources, the data sources in this study come from news, pictures, photos or the results of previous policies, these data can be used as a reference for precise and accurate data (cresswell 2016). this research is a descriptive analysis, which aims to discover in detail the actual information describing the phenomenon, identify problems and the content applicable to related theories, so that conclusions can be drawn from the phenomenon and evaluations can be provided. this research was conducted by collecting data and then grouping them according to the discussion material. after that, find the relationship between one kind of data and another kind of data, and use theory to analyze to find answers to research questions. the result of studying the answer comes to a conclusion. concept of nat ional inte rest national interest is the main concept in international relations. all countries are always involved in the process of achieving or ensuring the realization of their national interest goals. each country’s foreign policy is formulated in accordance with its national interests and is always committed to achieving its goals. this is a right generally accepted by every country to ensure its national interests. morgenthau said that national interest means survival-protection of physical, political and cultural characteristics from other nation-states. hans morgenthau's concept of "national interest" appeared for the first time in the article "primary position of national interest", which was a forum by american scholars in the spring of 1949 entitled "national interest and moral principles in foreign policy" a part of. schulman believes that national interests first have a special analytical position in 86 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 this article. in this article, the national interest is first of all the necessary amendments to the american legal system, moralism, and sentimental characteristics described by morgenthau in "scientific man and power politics". politics, and as a more effective foreign policy guide than the american tradition seems to provide (navari 2016). in a world where many countries compete for and oppose power, survival is their absolute and minimum requirement. "therefore, all countries are doing what they cannot but cannot do: to protect their bodies, political and cultural identities from other countries. the concept of interest is indeed a political substance. therefore, it is eternal and not subject to the influence of time and place. as the world is politically organized into nations, the basic element of national interest, namely survival, is the last word in world politics (kiyonno 1969, 2-3). the basic national interest can be described as national defense , economics, and world political interests, up to ideology. defe nse theo ry defense science believes that defense is a crucial factor, especially in ensuring the survival of the country. as a result, all citizens in the world are studying national defense. therefore, national defense not only involves war, weapon systems and military affairs, but also involves a wide range of aspects. in essence, national defense science is born from the development of military science and war science in the context of military development and strategic military strategy to realize national interests (supriyatno 2014). defense is one of the most important aspects of a country, so the concept of national defense management varies from country to country. differences related to concepts usually depend on the impact of history, ideology, politics, geographical conditions, social culture, laws, national defense and security systems on the threats faced by each country. in his book "people, fear, and the state", barry buzan emphasized defense through security from various perspectives from the micro to the macro. it also discussed the social aspects of security and how people or communities build or "protection" threats. constructivists emphasize muhammad zulham et.al: turkey's involvement in the syrian conflict… | 87 that political, military, economic, social, and environmental aspects interact with each other. military threats will affect all areas of the country. this raises the issue of the basic obligation of a country to protect its citizens, and it also has an adverse effect on the "level of social and personal interests" (buzan 1991). social security is perhaps the most interesting of the five items to consider. although it is difficult to separate it from the political sector, the threat to society lies in the identity and balance (or lack of balance) that can be found in any country. facts have proved that the environmental sector is difficult to define and can be considered the most controversial of the five sectors. the ecological sector will receive more attention. measures to overcome this problem will depend on economic security and political security, because this issue can not only be seen as a threat to a single country, but also as a global threat with far-reaching impact. defe nse manag em e nt theo ry defense management are the development of the science of business management that is tailored to the field. then along with the development of a strategic environment where defense science is a science that must be possessed by all citizens, it is necessary to compensate for a management in the field of defense itself. the emergence of defense management as an effort carried out by defense organizations in managing defense and dealing with problems of allocating budget and human resources, as well as solving strategic or operational problems through a comprehensive approach. hari bucur macur, philipp fluri, and todor tagarev (2009) briefly explained that there is no unified definition of defense management, but defense management includes the idea that defense organizations need to effectively implement defense policies in order to formulate appropriate plans and measures . sustainable development and support existing defense systems and infrastructure. supriyatno was successful in his introduction to defense management, which defines defense management as a policy that can 88 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 guide the government to establish advanced and powerful defense capabilities. national defense management research is closely related to the success or failure of a country to manage its national resources to prepare its national capabilities in order to win a war (supriyatno 2014). based on the above explanation, the main goal of implementing the concept of national defense management in a country is to manage the potential of all national armed forces to achieve a strong national defense system. essentially, defense management uses management functions such as planning, organization, execution, control, and evaluation (in this case, we will condense to poace). the defense and military organizations perform five functions in each of their strategic, operational and tactical activities (supriyatno 2014). considering that the analysis of the strategic environment is very important, defense management is a relatively new science used to study defense subdivisions. this is because the strategic environment affects defense management (supriyatno, 2019). not only that, but also political, economic, social and technical conditions. in a broad context, the impact of the strategic environment on defense management is very important. changes have greatly affected the national defense management of a country. these changes review a very dynamic strategic environment. in this case, decision makers will perform management functions in a dynamic situation based on the strategic environment. in this case, the strategic environment referred to by the author is an international political environment that can affect a country’s domestic or foreign policy. discuss ion turkey has many interests in syria, some of which are in conflict. the most important goal is to restore border security. more specifically, this includes preventing the spread of violence to turkey and preventing the conflict from affecting turkey’s kurdish issue itself. in addition, ankara is seeking to restore the role that syria has begun to play in trade with the middle east and turn the crisis into an opportunity to expand turkey’s opportunities as a regional power. the turkish government also faces the fear of the 1990 gulf war. in the first gulf war in 1990, turkey muhammad zulham et.al: turkey's involvement in the syrian conflict… | 89 faced the threat of a large influx of refugees from iraq into the border area between turkey and iraq. with this experience, the turkish government especially avoided a new round of humanitarian crisis and regional turmoil. (zurcher 2003). turkey’s main interest in syria lies in the defense sector. that is to avoid a large and possibly permanent influx of refugees from syria. although it has opened its borders to 300,000 syrians fleeing violence (and this number is increasing every day), ankara wants to see them deported as soon as possible. its purpose is to alleviate the economic tensions of housing, supporting and caring for so many refugees, and to avoid assimilating them with the turkish population, because the tensions between syrian groups may trigger social conflicts in the turkish population (shukran 2019). the issue of immigrants seeking asylum is one of the issues that may affect turkey’s national resilience, in addition to the turkish government’s concern and the threat of the conflict spreading to turkish territory. although alevi, an alien turk who lives in one-sixth of the population, has little in common with syria’s alawis or nusayris, turkish politicians tend to combine the two, which intentionally or unintentionally exacerbated the minority alevi’s sunnis are in the majority. moreover, islamic extremists trying to reach syria use turkish territory. just like jabhat l-nusra, it is easy for these groups to establish a foothold in turkey itself, which can quickly create tensions, especially if these groups seek the tension that they often do, use their religious ideas in turkey and oppose the turkish authorities. turkey tried to prevent the collapse of the pungurangan central government and led to the kurds who established power in northern iraq like iraq, because the power vacuum in northern iraq led to the establishment of a country. such a thing would pose a dual threat to turkey: first, it would provide a larger base for the pkk, which might force ankara to intervene in military affairs to prevent the group from targeting turkey from bases crossing the border. second, the establishment of a self-controlled kurdish entity is the firepower of kurdish nationalism in turkey itself. therefore, turkey’s important goal is to prevent syria from achieving kurdish autonomy. the opening of the 90 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 turkish economy to the arab world has always been an integral part of this economic success, and syria's penetration of the arab market in turkey is crucial. syria is ankara's only land corridor through jordan, saudi arabia, egypt and other regions, which has strengthened the strategic appeal of closer bilateral relations between the two countries over the past five years. in the past ten years, the share of arab exports in arab countries rose from 9% to 21%. on the eve of the uprising, exports to syria surged from us$250 million in 2002 to us$1.8 billion. however, the current turmoil has forced turkey to divert trade through other channels, including the kurdish regional government. since 2010, exports to syria have fallen by more than 70%. turkey’s regional aspirations also foresee another role for syria in the past decade: turkish customers. erdogan tried to transform the syrian government led by assad into a junior partner in alliance with turkey, led by and influenced by the akp. therefore, a key element of turkey’s current interests in syria is to replace assad with a government that responds to turkey’s problems and interests. it is best to seek turkey’s advice and support and support turkey’s aspirations to regional powers. (bbc news 2015). turkey's role will be very important for any reconstruction work, and turkish companies will benefit greatly from these efforts. however, turkey's perception of what stability in syria means may not match the reality of the united states. the kurdish issue in syria opposed to the syrian kurdish self-rule is closely related to the turkish kurdish issue itself. kurdish clans and tribes overlap on the turkish-syrian border, which implies close family ties and a sense of unity between the ethnic groups. with the opening of borders in recent years, this relationship has developed rapidly. in addition, given the developments in the region, the future of the syrian kurds has a direct impact on turkey's stability (tashjian 2012). when turkey supported the expulsion of bashar al-assad (bashar al-assad) in the second half of 2011, it seemed that these considerations were not fully taken into account. indeed, turkish leaders may have seen syria in the recent libya incident, and like many western observers, they have full expectations of syria. the assad regime quickly collapsed. on muhammad zulham et.al: turkey's involvement in the syrian conflict… | 91 the contrary, turkey is being retaliated by the assad regime, and the assad regime has restored support for the pkk together with iran. however, such claims are still difficult to prove. these developments seem to aggravate the government's sense of panic about the kurdish issue. together with president erdogan’s ambitions, these developments may have accelerated his decision to reinitiate talks with the imprisoned pkk leader abdullah okara while attacking the pkk positions in southeastern turkey. at the same time, at least in november 2012, after the syrian rebels took over, jabhat al-nusra attacked the kurdish democracy near the town of ras al-ain across the turkish border. at the pyd checkpoint, the turkish leader took at least another approach. city. this sparked a battle, killing more than 30 people (lister 2016). this policy may seem contradictory. but, follows a certain logic that is the turkish army exerts pressure on the pkk in an attempt to cause damage, that is, there is pyd in northern syria, and at the same time opens the door for a political settlement of the turkish kurdish problem. overall, this policy has the opportunity to produce the expected results. however, this also brings huge risks and shows that turkey and the united states have incompletely compatible interests on the kurdish issue. the issue of kurdish autonomy is especially true: from the perspective of the united states, the kurdish autonomous region may become an important fortress for resisting the more hostile forces in damascus, syria after assad, and the turkish view even mentions that autonomy is a red line. this may change with the evolution of the turkish kurdish issue itself, but it is still turkey's established position. an open dialogue between ankara and pyd no longer seems impossible, and both parties have shown the same thing. turkey and the pkk strengthened negotiations in march 2013. the leader of the pkk, öcalan, announced the end of the armed struggle and urged his fighters to leave turkey. however, it remains to be seen whether turkish leaders will retaliate by partially accepting kurdish demands, especially regarding the deletion of references to turkey in the constitution, allowing kurds to receive school education, and the de facto autonomy requirement . although it seems that a milestone has been 92 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 reached to end this 29-year-old conflict, whether this effort will succeed is still an open question. this process will require greater discipline and wisdom than in 2009. the "opening of the kurds" has previously proved to be short-lived because ankara failed to manage the process and the pkk tried to turn it into a huge propaganda head. since erdoğan's priority is to hold the presidency under the government's presidential system, the policy on kurdish issues may once again become a risk of election considerations. the pkk is not a reliable partner because the organization seems to be divided on the merits of negotiations with ankara, and the militants in iraq are not completely controlled by okara. although there are reasons to be cautiously optimistic, the remaining obstacles to the road to peace should not be underestimated. sectarian relations and power struggles in syria. what stands out in us-turkish relations is how to deal with the notorious syrian opposition. in short, turkey attaches great importance to promoting the role of the muslim brotherhood in the syrian opposition, while the united states has always advocated broad-based and inclusive leadership (harris 1980). akp has a strong connection with ikhwanul. the latter is derived from the traditional turkish islamic movement, the "milli görus", and is heavily influenced by the brotherhood. when the akp moved to the center and coexisted peacefully with secularism, its core leadership continued to consist of individuals with a background in the milligörus movement. therefore, it is not surprising that erdoğan and davutoğlu are passionate about the rise of the muslim brotherhood as a major political force after the arab rebellion. the akp government has been in contact with the palestinian faction of hamas, the muslim brotherhood, and expressed preference for egyptian president mubarak at the beginning of the demonstration. after mohammed morsi came to power, ankara moved quickly to establish a strategic partnership with egypt (sari 2018). also in syria, once the muslim brotherhood takes weapon action against the assad regime, the policy of the akp government will quickly change. when there was an opportunity to support the establishment of a brotherhood-led government in the eastern mediterranean, erdogan was eager to support this prospect (elmuendo 2011). muhammad zulham et.al: turkey's involvement in the syrian conflict… | 93 this change in turkish foreign policy is partly pragmatic and partly ideological. the pressure of the people made it necessary to stand with arab residents, which in turn brought conflict between ankara and tehran. in this way, the recent political turmoil in the region and the rise of the brotherhood (and the parties it inspired, such as ennakhda in tunisia), have led the justice and development party to identify with the brotherhood. in fact, erdogan’s policies reflect most people’s understanding of democracy, rather than a free constitution based on checks and balances. therefore, in the middle east, the leaders of the justice and development party believe that the sunni arab majority embodies the universality of the people, while the latter is represented and led by the brotherhood. as a result, turkey’s policy has hardly paid attention to the concerns and interests of the country’s non-sunni arab communities, whether they are alawites, christians, kurds, druze or syrian urban secular organizations, or egyptian science. special. these groups also did not oppose assad, causing them to directly conflict with turkey's top priority in syria. after the fall of assad, turkey's policy towards this group may change. given that the muslim brotherhood’s initial influence on syrian politics is limited, the probability of the success of this policy is uncertain (bozdaglioglu 2003). turkey is determined to balance its global hopes and regional goals, while pointing out the collapse of the assad regime and relying on its strength on the arab road to ensure rapid results. prior to this, ankara had a good relationship with the regime and carried out constitutional reforms. however, ankara did not take into account the syrian regime’s experience in opposing dissident activities or even armed resistance. in fact, prime minister erdogan has even entered a turbulent fourth month, but he still expects that “assad will fall in a few months”, and he has revised his prediction to be at the end of the first year of demonstrations. ½ to 2 years. in addition, ankara's call for damascus to "put down guns, meet people's demands and resign" has become a simple call for early elections. the strategic depth policy is the foundation of turkey's policy. ahmet davutoğlu’s "strategic depth" doctrine confirms that turkey has 94 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 become a key player. by leveraging its geopolitical and geostrategic position, turkey hopes to become a regional and global player. as part of this vision, the ankara government is determined to implement policies to end long-term hostilities with neighboring countries, especially in the middle east that was once ruled by the ottoman empire. in 2001, davutoğlu expressed his strategic thinking in a book called "strategic depth" or "strategic depth". he is a designer for dialogue with all political figures in the middle east (grigoriadis 2010). the new doctrine of promoting regional environment has changed turkey's views on four main issues, namely: first, turkey accepts its status as a candidate for the eu. second, turkey will play a catalytic role in the relationship between the middle east and the west. third, turkey clearly sees the importance of establishing closer ties with russia. moscow is a very important regional actor in ankara and vice versa. the fourth is that at least eight former soviet union countries have ethnic and linguistic ties with turkey. it is expected that there will be room for turkish influence in central asia in the future. nevertheless, russia and iran also have common interests in the caucasus. from the perspective of strategic depth, in addition to maintaining relations with the west, turkey also attaches special importance to east timor. given that this view is based on historical and geo-strategic stance, turkey views improving asian relations and expanding its influence in the region as a strategy to increase its influence in europe. one of the key points of the strategic depth principle is the idea of minimizing or completely eliminating neighbor problems (zero problems in neighbor policies). according to davao tolu, turkey’s strategic interests lie in peace, stability, security and prosperity in the region and beyond. (grigoriadis 2010). when the syrian crisis broke out, turkey's foreign policy doctrine that gave priority to the region also promoted turkish policy. in this case, turkey is facing the threat of the spread of the syrian conflict, so it has aroused great attention to the conflict. it can be concluded that the syrian conflict is a threat to turkey’s national interests. in addition to the syrian conflict, this also poses a threat to turkish foreign doctrine. the role of the strategic depth doctrine concerning turkey’s geographic region is muhammad zulham et.al: turkey's involvement in the syrian conflict… | 95 threatened because the doctrine is soft power and emphasizes economic development and planning policies (grigoriadis, 2010). analyzing turkey’s foreign policy doctrine from the perspective of john agnew’s critical geopolitical theory, it can be seen that due to the geographical relationship between the two countries, turkey and syria have always been prone to conflicts in history, but they it also has considerable economic potential. country. in this regard, john agnew put forward several points including the existence of agents and agents. in this case, the agent is the main body of the participant who determines the way of interaction, and the agent is the parties to the conflict in the crisis are the opposition and the syrian government, and agency is an inherent problem. in this case, the conflict is an arab spring wave (fahham 2016). in addition to this, it is also possible to perform mapping related to the perception of the location, in this case, it is related to potential problems in the area. as far as the sense of place is concerned, it means that syria may become a strategic region in the political and political landscape. in terms of the geography of syrian territory, syrian territory is a strategic area of russian defense. in the case of bashar al bashar alassad as an actor, he also plays an important role, especially the historical connection between russia and syria. the intimacy in history occurred during the cold war, and the future of russia is still like the emergence of the alliance and the syrian arab socialist and pan-arab movements (pranissa 2014). turkey directly borders syria and its territory is under threat. the theory describes a situation where existing threats can spread more easily at short and long distances. therefore, security in the area depends on each other, which makes security more complicated. this leads to an increase in the relationship between the actors involved, either directly within the complexity or outside the existing complexity of security. from the perspective of the security complex, this situation not only comes from border issues, but also from syrian refugees. as we all know, turkey has hosted about 300,000 syrian refugees. in addition, turkey is strengthening its economic strength. the experience of a 96 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 military coup in turkey also made the turkish government under the akp fear, because several military coups in turkey were caused by turkey's decline and economic crisis. in addition, turkey has also established good relations with russia and nato (barrinha 2014). therefore, turkey’s foreign policy currently has no clear goals. if turkey’s policy prior to the syrian crisis maintained regional cooperation in the presence of the levantine quartet, which is an alternative to the european union’s decision not to authorize turkey to become a permanent member of the european union, then when the crisis occurs, turkey will face i have to reposition myself to the european union and feel confused. turkey’s foreign policy is greatly affected by the external environment related to the syrian crisis, russia, the european union and nato as the source of turkish foreign policy. in this case, turkey has shown a response to the syrian crisis. the syrian crisis threatens security, and the rebels or the opposition are the social roots affecting border security policies. in addition, the turkish parliament, which responded to the border incident, is the government's source of information. among the sources, erdoğan and ahmet davutoğlu hold this position. in this case, erdoğan served as turkish prime minister, responded to the repressive actions and served the interests of turkish partners in the syrian crisis, and ahmet davutoğlu's role more is the implementation of turkey's foreign policy doctrine, that is, the normalization policy of strategic views. in this regard, the priority list is a consideration for ahmet davutoğlu, as well as a consideration for maintaining nato's status and relations with the eu (tashjian 2012). conclusion since the justice and development party came to power, turkey used to maintain good relations with the bashar al-assad government, but turkey suddenly requested the resignation of president bashar alassad. the reason for the turkish government is that the bashar al-assad government is an undemocratic regime and a regime that violates human rights. a few months after the establishment of the syrian liberation forces and the civil war, the turkish government supported the establishment of the syrian national assembly in istanbul. after at least five turkish citizens were killed in the incident on the turkish-syrian muhammad zulham et.al: turkey's involvement in the syrian conflict… | 97 border, the turkish government improved border security by lowering tanks and fully equipped military equipment. turkey also asked some nato members to provide assistance to protect the border between turkey and syria. in addition to some of these policies, turkey also provides assistance to syrian rebels. from the perspective of defense management, the call for assad to resign is based on preventing syrian refugees from going to turkey. the aim is to maintain turkey’s social and economic stability, which may be shaken by the existence of these refugee groups. in addition, the economic aspect that is in turkey’s interests, namely syria, is a key area that has become the foundation of turkey’s economic growth. considering that turkey is a neighboring country of syria, the deep conflict in syria may also pose a huge threat to turkey. therefore, turkey must inevitably be involved in the conflict. turkey’s policy of supporting and providing weapons assistance to the syrian rebels is considered a form of preventing the spread of the syrian conflict. people worry that the spread of the syrian conflict will affect turkey's security and stability. some parties also believe that this step is risky. this risk has arisen due to the kurdistan problem. the emphasis on geopolitics has become an analysis tool for turkey's policies related to the syrian crisis. turkey’s foreign policy doctrine is a strategic monograph, emphasizing geopolitical and historical aspects. this doctrine is the result of ahmet davutoğlu’s research and performance, and clarifies the region’s participation in turkish foreign policy. deph’s strategic theory has the following points, namely, security and freedom balance as the principle of proposing turkish security as a balanced concept of global security, zero problems with neighboring countries encourage turkey to improve relations with neighboring countries, involving common security and economic integration coexistence, political cooperation, high regional visibility. in addition to being a nato member and turkey's desire to become a full member of the european union, this is also one of the factors. in this case, the european union declared its opposition to the resignation of syrian president bashar bashar al-assad. in addition, turkey’s steps as a pioneer in resolving conflicts have also become a 98 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 bargaining position as a full member of the european union, which emphasizes the principles of democracy and human rights. refer enc 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this research is a qualitative approach with a phenomenological paradigm to build the reality of ideas. the data collection methods used were observation, interviews, and documentation which were then analyzed by using the miles & huberman interactive model, namely data reduction, data presentation, and conclusion drawing or verification. the results obtained show that the national amil zakat agency (baznas) of bengkulu province community empowerment was carried out in the form of direct and indirect supervision by baznas of bengkulu province. the form of direct supervision was a form of preventive supervision (concurrent control) and initial supervision (feed forward control), while the form of indirect supervision was feedback control in which this supervision was used to measure the results of an activity that had been carried out. the two forms of supervision were the types of internal control carried out by directly related parties and the type of preventive and repressive supervision to avoid deviations in the implementation of zakat empowerment activities. however, the supervision of baznas of bengkulu province community empowerment needs to apply more detailed and clear indicators of empowerment success for each community empowerment program. in addition, baznas needs to make a standard operating procedure (sop) for the implementation of the empowerment program by not only showing it but also implementing coaching and mentoring to a clear stage of achieving independence. keywords: supervision; zakat; baznas; bengkulu introduct io n baznas or the national amil zakat agency has a role and a task that must be carried out optimally. one of the tasks of baznas is to make guidelines for zakat management which will later be used as reference material in the zakat management system. meanwhile, one focus of the institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 7, number 1, 2022 | page: 141-156 doi: http://doi.org/10.29240/ajis.v7i1.4328 academic journal of islamic studies 142 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 government's performance in the field of guidance and supervision of zakat management is evaluating the implementation of national zakat management policies in accordance with the guidelines issued by baznas. then, the zakat management system will of course also be monitored by the ministry of religion to see whether it is implemented effectively or not.1 the presence of law no.23 of 2011 concerning the implementation of zakat management that must be carried out by the government is to carry out "guidance and supervision" of baznas and laz (amil zakat institutions). this requires baznas and laz of course to be able to work more professionally, transparently and trustworthily in the zakat management according to the demands of sharia.2 especially to carry out their work programs which are carried out solely to achieve their goals, that is as a poverty alleviation program. the supervision of zakat is one of the important agendas of the government in its management system because baznas itself has a function to evaluate each job to match the sop that has been set. if the function of regulation and supervision by the government is not optimal, there will be implications for the performance system of zakat management as a whole. basically, supervision is an act of comparing the work results with the planned results. between the results and planning in the process of frequent deviations, the function is to supervise to avoid deviations.3 supervision is an absolute must in the mechanism of an 1 rismayani, imran, and syamsiar, “efektivitas pengawasan pengelolaan zakat badan amil zakat nasional ( baznas ) kabupaten wajo,” jurnal ada na gau: public administration 1, no. 1 (2020): 56; a rio makkulau wahyu and wirani aisiyah anwar, “sistem pengelolaan zakat pada baznas,” al-azhar journal of islamic economics 2, no. 1 (2020): 12–24; desmi novitasari, “manajemen pendistribusian zakat di badan amil zakat nasional (baznas) provinsi bengkulu,” 2018, 92, http://repository.iainbengkulu.ac.id/885/1/desmi novita sari.pdf. 2 sri wahyuni, “peran laz sebagai pengelola zakat dalam pendayagunaan zakat produktif, studi kasus rumah zakat medan,” at-tafahum: jurnal of islamic law 1, no. 2 (2017): 104. 3 muaffat, yanis rinaldi, and adwani, “pengawasan terhadap zakat yang dimasukkan ke dalam pendapatan asli daerah di aceh,” syiah kuala law journal 1, no. april (2017): 62–82. hariya toni et.al: supervision system in the effectiveness of zakat utilization | 143 organization to achieve goals. therefore, the goals of an organization will be difficult to achieve properly without being accompanied by a good and continuous monitoring system.4 situmorang said that supervision is an effort or action to see the extent to which the task is being carried out.5 in addition, according to terry, it has a role as a material for evaluating future work performance and if necessary, implementing corrective actions so that the work results are in accordance with the predetermined plan.6 the implementation of the supervisory function is divided into two: direct supervision and indirect supervision. direct supervision means the supervision carried out while the activity is running with the aim of the leadership being able to make improvements to various deviations that occur in each process carried out. in addition, supervision can be carried out indirectly. the leader receives a written report from subordinates who carry out their duties and examines the report to see any discrepancies or irregularities in these activities. furthermore, all the supervisory reports are prepared based on the monitoring report for the monthly period and the end of the activity period. considering the supervisory system which has such an important function in zakat management, this research will examine "how the supervision system in the effectiveness of zakat utilization in the bengkulu province baznas is", how it optimizes its functions, both in the fields of collection, distribution and utilization of zakat because the poverty rate in bengkulu province is still high. based on central statistics data, the poverty rate in bengkulu province in 2018 reached 15.43 percent and decreased in 2019 to 15.23 percent, and bengkulu province was in the 6th position of the poverty rate out of 34 provinces in indonesia (benngkulu.bps.go.id).7 based on gap research, there are several previous studies 4 andi nuraeni aksa et al., “pembagian zakat di baznas kabupaten wajo,” kolaborasi : jurnal administrasi publik 2, no. 2 (2016): 168. 5 m. viktor situmorang and jusuf juhir, aspek hukum pengawasan melekat (yogyakarta: reineka cipta, 1994). 6 terry, dasar-dasar manajemen (bandung: graha ilmu, 2013). 7 hasnan hanif, ahmad mukri aji, and hendri tanjung, “baznas provinsi bengkulu,” journal of islamic economy 11, no. 2 (2018): 146–65. 144 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 including the research of furqoni, mulyani and yunus (2018)8 with the results of the distribution of productive zakat having a positive impact on the welfare of mustahik both during program implementation and after. so we need a mature strategy with the appropriate sop. ahmad's research (2018)9 mentions the need to create a zakat committee or the like at the village level to collect data so that poverty alleviation is carried out in a directed, integrated and sustainable manner which is the responsibility of the central, regional or community governments. there are different approaches to empowerment in this study, namely the social approach, the cooperative approach, the goal approach and the zakat management approach. thus, this research uses an empowerment management approach in poverty alleviation based on maqashid shari'ah. novelty in this study is to combine the knowledge of management, supervision and empowerment in optimizing the function of zakat as an instrument of poverty alleviation. in addition, no previous research has discussed supervision in the empowerment of zakat as a form of poverty alleviation effectiveness. this research is focused on controlling aspects of zakat management in relation to poverty alleviation. the choice of this aspect of the study is to understand the form of community empowerment-based zakat management implemented by the bengkulu province national amil zakat agency (baznas). to examine this, the author used a qualitative approach with the researcher's indicators as the research knife that builds the reality of the research10 by using the phenomenological paradigm as a method that is in the interpretive paradigm family11. methods of data collection used observation, interviews and documentation. the data sources of this 8 furqani, h. mulyany, and yunus, “zakat for economic empowerment (analyzing the models, strategy and implications of zakat productive program in baitul mal aceh and baznas indonesia),” iqtishadia 11, no. 2 (2018): 391–411. 9 s ahmad, “developing and proposing zakat management system: a case of the malakand district, pakistan.,” international journal of zakat 4 (2018): 25–33. 10 yvonna s. lincoln & egon g. guba., “naturalistic inquiry” (callifornia: sage publications, 1985), 232. 11 charles kivunja and ahmed bawa kuyini, “understanding and applying research paradigms in educational contexts,” international journal of higher education 6, no. 5 (september 2017): 26–41, doi:10.5430/ijhe.v6n5p26. hariya toni et.al: supervision system in the effectiveness of zakat utilization | 145 research were primary and secondary data sources12. the primary data in this study were the administrators of the national amil zakat agency (as subjects, respondents and data sources). from this primary data source, the author seeked to obtain data to answer research questions. table 1 research informants no position amount 1 deputy head of collection 1 2 deputy head of finance and reporting 1 3 head of collection, distribution and utilization of zakat 1 total 3 source: research data. secondary data in this study were documents, journals, research results, and books (as subjects, respondents and data sources). the data were collectd by studying everything related to zakat management and management reports, as well as other documents related to research.13 then, the data that the author had obtained would be analyzed using the miles & huberman interactive model14 namely data reduction, data display and conclusion drawing / verification until the data were saturated. results a nd discu ss ion the national amil zakat agency (baznas) of bengkulu province is the official body for zakat management; its existence is regulated by law no. 23 of 2011 and strengthened by government regulation of the republic of indonesia number 14 of 2014 concerning the implementation of law number 23 of 2011. basically the establishment of the bengkulu province national amil zakat agency (baznas) was started in 1991 under the name badan amil zakat, infaq and sadaqah. (bazis) in the first period, then changed its name to badan amil zakat (baz) in the second period 1996-2001. in the third period, the name was changed into the 12 suharsimi arikunto, prosedur penelitian: suatu pendekatan praktik (rineka cipta, 1992). 13 norman k & yvonna s. lincoln denzin, handbook of qualitative research, ed. terj. dariyatno (yogyakarta: pustaka pelajar, 2009). 14 matthew b. miles et al., qualitative data analysis: an expanded sourcebook (sage, 1994). 146 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 national amil zakat agency (baznas) until now based on law number 23 of 2011 concerning zakat management. zakat is certainly not just individual generosity, but a social system managed by the state through its own apparatus. this apparatus manages all the problems, starting from the collection of zakat payers and their distribution to those who are entitled. it takes supervision of the distribution of zakat.15 in matters of zakat management, the government in synergy with baznas bengkulu province can carry out its role as a 16(1) regulator in making regulations and instructions for the implementation of zakat management, (2) motivator by conducting socialization or collaboration with various related parties, (3) facilitator supporting operational zakat management both software and hardware, and (4) coordinator of all opz in all levels at the same time monitoring and supervising. talking about the role of baznas, of course there are very important activities so that the zakat management process can run well to alleviate poverty in bengkulu province. in alleviating poverty, baznas bengkulu province assesses that there are several monitoring steps. supervision is basically an assessment of the extent to which the implementation of an activity or program is in accordance with a predetermined plan, so it can be said that the plan is a reference in the supervision of the supervision of the implementation of activities.17 steps for supervision and evaluation of baznas bengkulu province the results of this study see that there were several steps for monitoring or evaluating the utilization of zakat in baznas bengkulu province. where supervision of community empowerment was carried out on baznas officers in providing services to mustahik, baznas prepared sops and supervision was also carried out on mustahik in obtaining community empowerment assistance to provide reports to baznas regarding business development. the report would then be 15 muaffat, rinaldi, and adwani, “pengawasan terhadap zakat yang dimasukkan ke dalam pendapatan asli daerah di aceh,” 68. 16 departemen agama ri direktorat jenderal, bimbingan masyarakat islam direktorat pemberdayaan zakat, standarisasi manajemen zakat (jakarta, 2007), 48. 17 aksa et al., “pembagian zakat di baznas kabupaten wajo,” 171. hariya toni et.al: supervision system in the effectiveness of zakat utilization | 147 analyzed regarding the level of success. as for evaluations that produce good results, assistance would be provided to empower the baznas community empowerment program. as stated by the following informant: "supervision or evaluation is carried out by first setting sops in the implementation of community empowerment activities, starting from the application process to providing assistance to mustahik." the bn informant also added: “the baznas management works using sops. then every baznas work has a target, including in the community empowerment program, the main target is so that mustahik can become muzakki, at least become hypocrites, if that is achieved then the community empowerment is successful. this can be seen through the evaluations that we do, either directly to the field or reports from mustahik which will then be reviewed by the baznas management.” based on the data above, of course there were sops or standard operating procedures in the distribution of zakat baznas bengkulu province to be carried out and documented as a form of supervision so that the data can be evaluated in the future. the following are some of the steps taken in the sop for supervision of the distribution of zakat at baznas bengkulu province: table 2 standard operating procedures (sop) for the distribution of zakat no steps amount 1. first step: acceptance of proposal documents a) acceptance of proposal documents b) check the completeness of proposal documents c) proposal document recording d) providing information to mustahik orally or in writing 1.30minute 10 minute 10 minute 10 minute 1 hour 2. second step: data collection of proposal documents a) verification of proposal documents b) clarification of proposal documents c) proposal document survey 1 day 15 minute 15 minute 2 s/d 3hour 30 minute 148 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 d) evaluation/report on the results of the proposal document survey e) follow-up on evaluation results/reports 1hour 3. step three: giving assistance a) recording of zakat recipients b) giving zakat assistance c) filing of assistance documents d) reporting on the giving of zakat assistance 1 day 1hour 2 hour 1 hour 1hour source: bengkulu province baznas document in 2019 table 3 standard operating procedures (sop) for accepting mustahik proposals no activity steps unit results 1. reception a. receive proposal documents b. provide an explanation of the requirements for completeness of the proposal admin officer admin officer document information 2. inspection check the proposal document requirements file in accordance with the requirements set by the bengkulu province baz admin officer document 3. recording a. document the proposal documents b. record the proposal documents which have met the requirements admin officer admin officer document archives source: bengkulu province baznas document in 2019 hariya toni et.al: supervision system in the effectiveness of zakat utilization | 149 table 4 standard operating procedures (sop) for collecting mustahik proposals no activity steps unit results 1. proposal document verification check the correctness of the information data contained in the proposal document head of administr ation recommendation information 2. clarification of proposal documents clarify the proposal documents to be followed up to the next stage chairman recommendation 3. follow up on the results of clarification instruct survey officers to conduct field checks/surveys vice chairman ii recommendation 3. proposal document survey proposal conduct field surveys in accordance with the standards set by the institution survey officer document 4. evaluation of the proposal document survey evaluate survey results with data obtained in the field survey officer recommendation 5. follow-up on evaluation results/rep orts a. studying the results of the survey officers' recommendations for assistance or deferring the provision of rocks which will be reported to the chairperson vice chairman ii recommendation source: bengkulu province baznas document in 2019 150 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 table 5 standard operating procedures (sop) for providing assistance to mustahik no activity steps unit results 1. receive recommendations for disbursement of funds to be distributed to mustahik receive, store, pay, administer, and account for money for the purpose of distributing zakat treasurer document information source: bengkulu province baznas document based on the data that the author got above, the bengkulu province amil zakat agency (baz) as one of the institutions that provide services to the community (mustahik), had included the process of organizing an activity using standard operating procedures (sop) as a form that show that baznas had service standards for mustahik. the supervisory steps carried out by baznas bengkulu province in community empowerment were carried out directly by baznas officers who visited mustahik to see firsthand the development of the implementation of the community empowerment program. indirect supervision by requesting reports from mustahik was related to the implementation and development of community empowerment programs. the community empowerment program was audited by the internal supervisory unit (sai) of baznas bengkulu province based on the management's annual report. in addition, supervision of mustahik was carried out by elements of leadership and staff directly or indirectly based on mustahik reports. the supervisory steps carried out by baznas bengkulu province are of course in accordance with fred's (2003) management strategy, including: (1) can set performance standards to measure work success, (2) further perform performance appraisals and provide instructions for performance deviations, (3) compare with the planned performance standards, and (4) take corrective steps and make various alternative solutions to problems found18. 18 fred r. david, strategic management (jakarta: salemba empat, 2003). hariya toni et.al: supervision system in the effectiveness of zakat utilization | 151 the results showed the form of supervision carried out by the national amil zakat agency (baznas) of bengkulu province in the utilization of empowerment-based zakat. it was concluded that there were forms of supervision carried out in two ways, namely directly and indirectly. this was also confirmed by the mb informant who stated: “supervision of community empowerment is carried out directly and indirectly. the internal audit unit (sai) officers directly go to the mustahik location at the end of every year to see the development of the empowerment program implemented and indirect supervision, we ask for a report to mustahik to submit it in writing to baznas." then, added by informant iu as follows: "direct supervision, the management comes directly to review or monitor mustahik's activities implementing community empowerment programs, besides that baznas receives written reports from mustahik who are part of the supervision." the informants above explained that the supervision of community empowerment in poverty alleviation was audited by the internal monitoring unit (sai) of baznas bengkulu province for the annual management report including reports on the implementation of community empowerment. for mustahik, baznas carried out direct supervision by the leadership or staff on the implementation of community empowerment. in addition, baznas also conducted supervision based on written reports submitted by mustahik. direct supervision carried out by baznas bengkulu province was a way of baznas officers who visited mustahik to see firsthand the development of the implementation of community empowerment programs. according to the author, the direct supervision carried out by baznas bengkulu province was a form of preventive supervision (concurrent control) and preliminary supervision (feed forward control). it was a preventive supervision because this supervision was carried out while the activity is in progress. supervision like this is often also called screening control. it was a direct supervision because the leader could correct various deviations both in terms of process and objectives. in addition, this direct supervision was also a form of 152 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 preliminary supervision to avoid standard deviations and made corrections before the empowerment program is implemented19. meanwhile, indirect supervision by requesting reports from mustahik was related to the implementation and development of community empowerment programs. according to the author, this form of supervision was a feedback control because this supervision was used by the bengkulu province baznas to measure the results of an activity that has been carried out. the supervision carried out by baznas of bengkulu province was in the form of direct supervision of concurrent control and feed forward control, as well as indirect supervision in the form of feedback control. it was a type of internal control which was carried out by related parties directly and a type of preventive supervision to avoid deviations in the implementation of empowerment activities, as well as repressive by examining reports submitted20. inhibiting factors for supervision of zakat empowerment baznas bengkulu province in the supervisory system carried out by the national amil zakat agency (baznas) of bengkulu province in supervising community empowerment in poverty alleviation, there were several obstacles that had also passed by the administrators. as stated by an mb informant who stated: "the obstacle is because of limited human resources, transportation equipment and operational budget to get to the location, while waiting for a report from mustahik, they don't necessarily give a report, even though we require them to submit a report to baznas." iu's in fo rmant state d: "the obstacles in supervising, due to limited manpower, budget and also the determination of the success standard of empowerment is not yet clear, only the standard of success is that 19 malayu sp. hasibuan, “manajemen sumber daya manusia: dasar dan kunci keberhasilan,” 2001. 20 ibid. hariya toni et.al: supervision system in the effectiveness of zakat utilization | 153 at least mustahik can donate." bn's in fo rmant state d: "actually, there is no basic obstacle, only limited operational budget, but we also ask mustahik to submit a report to baznas, but very few report it." based on the explanation of the informants above, it can be concluded that the obstacles of baznas in monitoring community empowerment consist of limited human resources, limited operational budget, and standard operating procedures (sop), and indicators of success in community empowerment were not yet detailed. meanwhile, the indicator of success was determined if the mustahik had been able to pay zakat (muzakki) at least in donating (munfik). according to baznas researchers, bengkulu province needed to make indicators of the success of the community empowerment program so that this would make it easier for baznas to evaluate religious, health, education and economic programs. in addition, baznas needed to make a standard operating procedure (sop) for the implementation of the empowerment program, not only in distribution, but also in the implementation of guidance and assistance for mustahik. conclusion the bengkulu province national amil zakat agency (baznas) carried out community empowerment in the form of direct and indirect supervision by the bengkulu province baznas. baznas bengkulu province community empowerment was carried out directly by baznas officers by visiting mustahik to see firsthand the development of the implementation of the community empowerment program. this was in the form of direct supervision as a form of preventive supervision (concurrent control) and initial supervision (feed forward control). meanwhile, indirect supervision by requesting reports from mustahik was related to the implementation and development of community empowerment programs. the community empowerment program was audited by the internal supervisory unit (sai) of baznas bengkulu province based on the management's annual report. in addition, supervision of mustahik was carried out by elements of 154 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 leadership and staff directly or indirectly based on mustahik reports. the form of indirect supervision was feedback control in which this supervision was used to measure the results of an activity that had been carried out. the two forms of supervision were the type of internal control carried out by directly related parties and the type of preventive and repressive supervision to avoid deviations in the implementation of zakat empowerment activities. however, the supervision of baznas bengkulu province community empowerment needs to apply more detailed and clear indicators of empowerment success for each community empowerment program. in addition, baznas needs to make a standard operating procedure (sop) for the implementation of empowerment programs, not only showing it, but also carrying out coaching and mentoring to a clear stage of achieving independence. the supervision of baznas community empowerment needs to make indicators of empowerment success more detailed and clear as a clear picture that has been used as an indicator of empowerment success. clear and detailed indicators of success for each community empowerment program make it easier for baznas to evaluate religion, health, education and the economy. in addition, baznas needs to make standard operating procedures (sop) for the implementation of empowerment programs, not only distribution, but also the implementation of coaching and mentoring to clear stages until mustahik achieves independence. bib lio graphy ahmad, s. “developing and proposing zakat management system: a case of the malakand district, 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islamic studies in the territorial context has long been mentioned by observers in contemporary islamic studies after the collapse of orientalist’s paradigm, however, in the territorial context of indonesia, a regional islamic studies has not been mentioned at all. whereas, materially, both in the context of humanity nor religion, it is very urgent for being researched and developed in indonesia, both from science, research, or institutional side. this article tries to start the efforts above by targeting the islamic studies of sumatra. the growth history and also interaction’s dynamics of religion and socials, the struggle between religion and power as reflected in the results of studies about classical islam of sumatera, both in the colonialism and post-colonialism era indicated a shift in issues knots. in the context of islamic studies, that fact is a prospective land and also a challenge for further investigation. because in each shift, the existence of religion and religious are always in disadvantaged position. therefore, it is needed to revitalize islamic studies on sumatra that was driven by the higher religious education in order to maintain the existence and contribution for meeting the various dynamics and relations issues, also the conflicts of interest among religion, humanity, capitalism, environmental and power which have been more complex lately, particularly in sumatera. keywords: islam, islamic studies, sumatera introduction although reviewing the studies on islam or often referred by islamic studies is a multi-perspective study. clearly, the discussion of islamic studies is not necessarily positioned as islamic affairs only. it could be the study of history, philosophy and criticism of islamic studies and also about the epistemology. whatever its name, the discussion of islamic studies is very important in the establishment and even reinforcement context of islamic studies existence as a discourse or study area, and as a contemporary disciplines. reflecting to that urgency, the islamic studies mailto:zuhri01@yahoo.com 132 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 scientifically still requires the strengthening of its epistemological, methodological and axiology. so, its presence truly has a strong base of knowledge, the methodological framework of thinking and logic, clear and has core values that can be a vision or purpose of islamic studies development. thus, the discussion of islamic studies differs to the study of islam itself, the study of islam is the investigation about it, while the study of islamic studies is talking about scientific field. when presenting about islamic studies in germany on a public lecture forum during his visits to the islamic research institute in islamabad pakistan in december 1996, annemarie schimmel explained about theemergence history, journey, and development of islamic studies in germany, which he began in the 12th century or precisely in 1143 ad when the koran was first translated into latin in spain and triggered the interests from severalgerman intellectuals (christian) to read. islamic studies then grows under the influence of martin luter’s ideas (d. 1546 ad) and johann wolfgang von goethe in the 19th century ad onwards. the thing discussed by schimmel about islamic studies in germany was about the history of islamic studies. it means, one thing that need to be underlined here is the history. however, despite of the historical studypresented by schimmel is still need to be investigated further, it was so clear that islam had an exact background and long journey in germany.1 the same thing was done by ibrahim abu bakar. according to him, the formation period of islamic studies in malaysia began in 1950s and until now there are patterns of islamic studies which distinctly divided into three phases, the religious, linguistic, then pragmatic and liberal. once again, what was written by ibrahim abu bakar shows that islamic studies is different with islamclearly. he classifies islamic studies in the following phases of the development and characteristics.2 unlike two papersabove, charles kurzman aims the development of islamic studies 1 annemarie schimmel, “islamic studies in germany: a historical overview”, islamic studies, vol. 49, no. 3, (2010), pg. 401-402. 2 ibrahim abu bakar, “a history of islamic studies in malaysia”,oriente moderno, nuovaserie, anno 19, (80), nr. 2, (2000), pg. 371-393. zuhri: islamic studies in sumatera | 133 in the us by the data in context of 1960s until the early 2010. though, there is an increased interest of islamic studies in america.3 by reading some papers on top, along with the other sources, we can draw a red line, that investigating the dynamics of islamic studies in the region or particular area can present a variety of interesting phenomenon both in the internal, general, as well as the investigation of community and its relation with the religious. those phenomena, without exception in the indonesian regions which are rich of islamic discourses as on sumatera and java. at the same time, one thing which should also be stressed that the study of islam is not synonymous to islam. it might be that islam has long been grown in certain communities but there has been no scientific studies about its development. this view seems to be different from what is understood by zuhri in the introduction to the study of islam, he believes that study of islam could not be separated from the process of islamization, since islamization or religious proselytizing of islam might not be a reality without the preliminary studies, methodological studies, or evaluation studies about islamic proselytizing which is appropriate to the context of certain society.4 a study of particular community usually can be found in regional or area studies, a multi-perspective disciplines which developed after the second world war. one characteristic of regional studies is the approach used is usually interdisciplinary or multidisciplinary. therefore, ideally, a regional islamic studies presents in a multi-perspective, however, it of course requires a lot of times, energy, and mind. even though, ideally, it does not mean there is no solution implemented. an understanding of the multi-perspective can be interpreted as an investigation of islam by using a certain perspective, while using the other perspective will produce a different conclusion. as a result, what they study about islam in a particular region exists by a multi-perspective study.5 thus, multiperspective does not exist to assess an islamic phenomenon as a material object of islamic studies, multi-perspective comes from the compilation of 3 charles kurzman, “islamic studies in u.s. universities”, review of middle east studies, vol. 46, no. 1, (2012), pg. 24-30. 4 h. zuhri, pengantarstudi islam, (yogyakarta: fa press, 2016), pg. 7. 5benjamin i. schwartz, “presidential address, area studies as a critical discipline” , the journal of asian studies, vol. 40, no. 1, (1980), pg. 15-16. 134 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 islamic studies which emerged and developed in a particular context and time. by reading some articles about islamic studies in a particular territorial context, generally means talking about institutions that are focused his studies on islam. it means, the study of islam is institutionalized islamic studies. islamic studies in sumatera must be different to islamic studies in america and europe. islam which is studied in sumatra, as well as in another areas in indonesia, is the traditional studies of islam as a faith committed by his believers. such investigations can be classified as traditional islamic studies using an established traditional perspective. this investigation is not a process-oriented discourse, but is more focused on doctrinal. this model of assessment usually carried out by islamic educational institutions, both for publics as madrassas or schools and especially for boarding school. it does not mean there is no discourse for the studies in boarding school or other traditional institutions. but, discourse is not the prioritized scale or orientation. there is still a discourse presents, but also in the context of doctrinal strengthening. still in the context about relation between islamic studies and regional, generally cantonal indicates a place or space which form the characteristic, limitation or characteristics that differ from one region to another. therefore, in every investigation about islamic studies at any particular region, on the title of the article indicates word in, as does the article entitled islamic studies in italy6, and the oriental and islamic studies in hungary: a communication,.7 in this context, sumatera is not just the place, sumatera was built as an identity that does not need the word in when investigating about sumatera islamic studies. sumatra becomes a unit that could not be separated from the process of islamic studies growth in the area. if the word sumatera is not mentioned, so almost all the theses contained in the study of islam will fall apart by itself. in other words, the space or area context and limitation of sumatra have no significance because the word sumatera as a place does not differs from aceh, palembang, or java. the term “in sumatera” will only 6allesandro bausani, “islamic studies in italy in the xix –xx cc”, east and west, vol. 8,no. 2 (1957), pg. 147-156. 7 laszlo hars, “oriental and islamic studies in hungary: communication”, islamic studies, vol. 15, no. 1, (1976), pg. 53-58 . zuhri: islamic studies in sumatera | 135 give obstacles for identifying and presenting them in a more specific and characterized context that distinguish from the other region or space. examining about sumatera islamic studies means stringing, framing, and tracing its roots which grow islamic studies and characteristics that became the special of islamic studies sumatra. in the end, sumatera islamic studies should ideally be a part of islamic studies in the indonesian archipelago. establishing identity of islamic studies in sumatra sumatera is the sixth largest cluster of islands on earth. this means sumatera is the sixth largest island in the world. as an island with a variety of flora, fauna and humans, in historical context, sumatera is not clearly identifiable until the classical era. sumatera’s name will give a different understanding and pronunciation among each writers. some people call it the country of ophir, where there is a legendary mountain called ophir, while the arabic rovers in 1173 called it ramni,8 on the other hand marco paulo called it java minor, these mentioning written in a paper published in 1269.9 the origin of the word sumatra began to be heard along with the entry of hindu-buddhist kingdom in the 9th century. there is an opinion claimed that the word itself derived from sanskrit, samudra, which means ocean, samudrapasai kingdom is the empire in the middle far away of island, if viewed from the middle east or china as the center of world civilization at that time. while other sources mentioned that sumatra word derived from sanskrit, swarnadwipa, which means the island of gold and swarnabhumi which means golden land. however, the first person used sumatra term is one of sriwijaya’s kings in the early 10th century by saying sumaterabhumi. thus, at least since the 10th century the term sumatra are well known although the pronunciation is different, this is because the authors or rovers differ from one another both in language and origin. odorico da pordenone in his explanation at the early 14th century called it by sumoltra, while ibn batutah in his journey records in rihlahila al-masyriq at 1345 called it by samathrah, and the 8 of course, this arabian rover is not ibnubatutah, because he was born in 1304 ad and was dead at 1377 ad. 9 william marsden, thehistory of sumatera, (london: thomas payne and son, 1934), pg. 2-7 136 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 dutch and british, like jan huygen van linschoten and sir francis drake at the 16th century has always been consistent in writing using the word sumatra. from the above explanations, in the context of classical islamic thought or before 1250 ad. in the context of islamic studies, just few of academics concern about term or concept of sumatera. they prefer space concepts of aceh, palembang, padang or minangkabau, because in those places islamic studies spread well. the same is also reflected in figures that use regional names such as al-sinkili, al-palimbangi, al-minangkabaui. based on what author knows, there is only one figure who uses the term al-sumaterani, he is the shams al-din al-sumateranii, a charismatic sufi figure from aceh. there are several reasons why the term al-sumaterani rarely used among indonesian archipelago scholars. first, they feel more confident using the termal-jawi. scholars from indies or indonesia who settled in mecca get more comfort using it. it means, for the international context, a brand used by indonesian archipelago scholars is al-jawi, although they do not come from java. one of the figures using the word al-jawi, as stated in his manuscript mawlidsharaf al-anam, is ibrahim bin al-khulusiwudd al-jawi al-sumbawi.10 therefore, ibrahim al-kurani generalized that scholars who study in mecca called by al-jawiyyin, they came from java, as researched by azyumardiazra.11 second, sumatra is well known by the island, not by society or culture, whereas the scientists who use family name for a certain place, refers to the society and culture of science, not to the space or area that makes them worthy to bear it. among the family name identical with its culture, such as al-makassari, al-marakushi, albaghdadi, al-hilli, al-naisaburi, al-isfahani, and much more. after the collapse of ethno-religionism and ethno-nationalism system, then towards the system of nation-state or the nation today, efforts to highlight the regional in establishing identity seems need to be rethought. in the context of indonesian-ness now, territorial boundaries based on tribal or ethnic identities that make up certain identity will be positioned as a discussion. therefore, in the context of islamic studies now, modern 10annabel the gallop, “a jawi sourcebook for the study of malay paleography and orthography” dalamindonesia and the malay world, vol. 43, no. 125, (2015), pg. 26. 11azyumardiazra, jaringan ulamatimur tengah dan kepulauan nusantara abad xvii-xviii : akar pembaruan islam indonesia, (jakarta: kencanaprenada, 2015), pg. 141142. zuhri: islamic studies in sumatera | 137 or post-modern, ethno-nationalism terms as developed in the 15th century ad until the middle of 20th century ad needs to be re-examined. at the same time, islamic studies and investigations developed no longer strict to the boundaries of ethnicity or a particular locality, moreover if we talk about problems assumptions of religion and modernity lately indicate that the problem of religion now is no longer about textuality issues but on empirical question that goes beyond traditional spaces; capitalism.12 by making the problem of capitalism as lighters idea, sumatera islamic studies can be a common thread and also the idea of prospective which become an own nuance and characteristic in contemporary islamic studies. capitalism became the lighter because the islamic elite and middle-class islam now are always on line with wealth owning issues in the context of both individually or collectively. still in the same context, power and flow motion of islamic studies have finally broke the traditional boundaries and turned into an imaginary boundaries formed by power relations and the owners of capital. we can simplify that the urgency of sumatera islamic studies is back to the nature of islamic studies in the context of how religion contact and even form the characteristics which deliberately created by elites to exploit sumatera for increasing the purses of the capital owners. besides as a motivating factor and identity forming of sumatera islamic studies, capitalism is also a wrecking machine that targeted sumatera’s resources. environmental damage caused by excessive exploitation of nature should be a part of points that led to the birth of the 12esposito written that, “the study of these new islamically oriented and committed leaders and the organizations to which most belong will require careful studies that combine analysis of textual sources and empirical data. the collection of manifestos and publications must be complemented by in-depth interviews and field research. islamicists have often been too content with written texts while social scientists have emphasized field studies and statistics. yet all too often studies of islamic activists and organizations have found both groups of scholars too reliant on newspaper reports, selected texts, and second-hand information or conjecture. as academics we emphasize the importance of empirical research, but sometimes it is astonishing to see how often studies of islamic leaders and organizations are based solely on religious tracts and newspaper accounts and not informed by first-hand experience and interviews. this approach is particularly problematic in an area where textual sources are limited, where key individuals are often too busy to write or too monitored to be frank in public contexts. john l. esposito, “presidential address 1989: islamic studies challenges and prospects”, middle east studies association bulletin, vol. 24, no. 1, (1990), pg. 10. 138 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 sumatra islamic studies’ identity or in other words islam and environment can be used as brand for sumatera islamic studies. the tradition of managing and exploiting sumatran nature has been taken place since the colonial era until now. the process of human transmigration in sumatra is also encouraged by the labor needs for the exploitation process. the same as many things related to all life aspects which are correlated with religious on one side and capitalism on the other. institutions of islamic studies in the primary level and at the college level has made the elements profane as mainstream social ideology today. those practices finally positioned religion as cover or reason for various purposes only. consequences of capitalist ideology spread into all aspects of life implicate the birth of new social problems which lead religion to participate handling these problems. among the social problems that should be a concern of religion is environmental degradation, poverty, social welfare, religious marginalization, and conflict between social and religious and many more. those issues should be part of the actual islamic discourse or contemporary islamic studies which should be developed and becomes socio-religious movements today. prospect of islamic studies in sumatra by the collective strength and compatibility to the problems in the field or community, sumatera islamic studies, in the context and meaning of contemporary islamic studies, has a very promising prospect for the efforts and contribution to the development of islam and islamic contributions to society. one dimensional power of sumatera islamic studies, which becomes its own prospects then, is a strong tradition of thought and religious discourse that directly interacted to social problems around. religious responses written by classical muslim intellectuals such as nuruddin al-raniri as syaikh al-islam kesultanantoward hamzahfansuri and shamsuddin al-sumaterani’s thoughts show the evidence, although it is still frequently polemic and apologetic.13 the above responses are not merely responded with discourse only, but also became a part of the principles, patterns and rules of interaction in religion and society. it means, there is an effort and 13azyumardiazra, jarinngan ulama, pg. 225-229. zuhri: islamic studies in sumatera | 139 even the movement about how the religious ideas can be capable to respond social problems.14 response and religious movements in sumatera are not only in the context of response toward (1) understand the social reality as well as in texts written by al-raniri and others, and (2) the objectification of religion on culture as reflected in adat basandi syara', syara' basandi kitabullah,15 but also the response (3) internalization of religion, as occurs in the form of religious secularization. the latter one should be a concern and also becomes the islamic studies identity in this contemporary era. apart from discourse patterns above, the other prospects of sumatera islamic studies is the abundance of approaches, especially approaches to the humanities and social sciences in understanding the sumatran islamic realities and problems. to comprehend about socio-religious problems which has been worse nowadays, islamic studies are still struggling with traditionalistic approaches based on the text. traditionalistic approach remains necessary and should be used as the entrance for investigating and understanding about islam16. however, when islam as a social reality gets in touch with the problems and social dynamics, the analysis used should be appropriate to the material object inevitably. that framework of thought has been initiated, and even theorized by ibnkhaldun through his muqaddimah, but unfortunately, that brilliant idea has not been widely applied in the analyzes which are carried out by muslim intellectuals today. the process and urgency of approach based on the humanities and social sciences been more urgent to be developed because a religion in the shari'ah minded has not been able to solve problems which shackle 14 this effort in european context produces the secularization, bassamtibi written that; “social scientists and historians concerned with social change, including those studying islam, are generally agreed those secularization is an inevitable consequence of the high degree of differentiation attained by modern industrial society”. bassamtibi, “islam and secularization: religion and functional differentiation of the social system”, archives for philosophy of law and social philosophy, vol. 66, no. 2, (1980), pg. 211. 15 as explained by ramayulis, traktat marapalam “adat basandi syara’, syara’ basandi kitabullah’ (diktum kramat konsensus pemuka adat dengan pemuka agama dalam memadukan adat dan islam di minangkabau sumatera barat)”, theologia, vol. 5 no. 1, (2011). different contexts written by yasrul huda, “islamic law versus adat: debate about inheritance law and the rise of capitalism in minangkabau”, studia islamica, vol. 15, no. 2, (2008). taufik abdullah, “adat and islam: an examination of conflict in minangkabau”, indonesia, vol 2, (1966), pg. 1-24. 16 h. zuhri, pengantarstudi islam, (yogyakarta: fa press, 2016), pg. 130. 140 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 the religion in the midst of dynamics struggle and social change processes which run so quickly. at the same time, these approaches can make islamic studies might be parallel to the humanities and social sciences, even the observers of islamic studies would be more prominent or has more capabilities than the social scientists in sumatra. this caused by the double perspectives (traditional and humanities-social approaches) which are integrated in the understanding of religious phenomenon.17 besides of this approaching issue, sumatera islamic studies has not been arranged well. therefore, it could be presented in hand book of islam sumatera. besides that, there should also be encyclopedia of islam sumatera, bibliography of islam sumatera, and dictionary of islam sumatera. all the projects above are parts of the future sumatera islamic studies prospects and also the duty for islamic investigators in higher institutions of islam which wide-spread from aceh to lampung.18 exactly, there has been no clear mapping about islam in sumatera until now. mapping functioned as a guide book and then becomes a potential, prospects, and even the new future discussions. mapping is not just talking about today context but also in a historical context. islamic historical of sumatera should be comprehensively mapped, because it is still scattered in various articles of international journals. therefore, islam sumatera mapping can be a data bank about islam both in terms of social, thought, legal, demographic, distinctiveness, and others. islam mapping is a project which has not been discussed in sumatra and even in other places. by the power of data and documents, people will be able to see the relation between islamic studies and its history, also the sustainability of islamic studies in the future. as believed by azimnanji that;19 the field of islamic studies will continue to be more diverse and encompassing in its scope, than in the past. there are many possibilities 17 amin abdullah always discusses islamic studies by using inter-discipline approach or which he often called by integrativeinterkonektif approach. as in amin abdullah, “religion, science and culture: an integrated –interconnected paradigm of science”, aljami’ah journal of islamic studies, vol. 52, no. 1 (2014), pg. 175-205. 18 as a simple and classic example, bibliography efforts done by john m echols in his survey in cornell university , john m. echols, “notes and materials for the study of atjeh in the cornel university library”, indonesia, vol. 1 (1966), pg. 124-140. 19azimnanji, “introduction“, dalam azim nanji (ed.) mapping islamic studies: genealogies, continuity and change, (berlin: mouton de gruyter, 1997), pg. xix. zuhri: islamic studies in sumatera | 141 open for adding to its subject matter and methods, including the role of islam as a cultural force of great diversity, the increasing public participation in society by women (whom contributions and role still await detailed study within islamic studies), the history of rural, agricultural and mountainous peoples of the muslim world and new interactions among scholarship can contribute to knowledge, linking a fifth of humanity that is muslim experts, to others among whom muslims live and with whom they share increasingly the task of building mutual understanding. beside the specific characters of religious and social dialoging in sumatera islamic studies process, it is also very prospective because of cultural inheritance from sumatera’s islamic intellectuals. their literacy tradition have the own characteristics differ from javanese’s. in java community, writing will be done by fibers or babad concept with java script or arabic pegon letters, while it will be arabic in sumatera, such as bustan al-salathin written by nuruddin al-raniri and texts using malay with arabic script (pegon), such as hikayat raja-raja pasai which is still full of mysteries and hikayat abdullah written by abdullah bin abdul kadirmunsyi (d. 1854). this tradition of writing is still understood generally as a text or partial manuscript, where the work seems coming from individual creativity only, but the tradition of literacy always be collective and must grow and evolve along with society. the texts which have been widely studied by western reviewers such as drewes can be republished not just for historical needs, but the more crucial one for now is ethical discussions which have been worse lately. thus, sumatran scholars’ books need to be re-printed and discussed together in public, there is a revitalization process of scholars’ ideas for the importance of scientific accustoming which grows and develops in society.20 that process needs to be handled by observers who focus on this field and institutions of islamic studies. by socializing the works of sumatran classical scholars, as in table i, it could be possible in the following years the new books written to criticize, respond to or even do pen-syarakh-an to the texts above. with the above work, there is a continuity process of 20 this relation reflected in a discussion between scholars and society. in the context of aceh, for example, this it is too complex but could give the contribution for sumatera islamic studies existence. see alfian; “the ulama in the acehnese society: a preliminary observation”. southeast asian journal of social science, vol. 3, no. 1, (1975), pg. 27-41. 142 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 sumatera islamic studies tradition which actually has long been growing, but dimmed lately. finally, there is a typical continuity process which can be an icon for islamic higher institutions in sumatera. table i classical scholars’ works in the 16th until 18th century no title author الغالم كفایة 1 ismail al-minangkabauwi 2 في المؤمنین تذكرات و المسلمین نصیحة المجاھدین كرمة و الجھاد فضائل abd al-shamad al-palimbangi منین المؤ إمام حقیقة في الراغبین تھفة 3 abd al-shamad al-palimbangi nur al-din al-raniri السالطین بستان 4 nur al-din al-raniri المعالم كشف في العلوم جواھیر 5 abd al-rauf al-sinkili البدیعة مواعظ 6 abd al-rauf al-sinkili الطالب مرأة 7 abd al-rauf al-sinkili شطاریة 8 abd al-rauf al-sinkili المفردین مسلك سلوك الى جالمحتا عمدة 9 abd al-rauf al-sinkili الفرائض كتاب 10 ali haji bin raja haji ahmad النافس تحفة 11 the above lists are just small parts of the thousands manuscripts in indonesian archipelago, especially sumatera which is still untouched until now. the manuscripts are spread in various libraries in indonesia, malaysia, europe and also america. the works above are generally still in manuscript form, so it could not be read or discussed by people in general. all of these are the prospects and challenges for the existence establishment of sumatera islamic studies. in addition, the texts written in the 17th and 18th century, the same as 19th and 20th century, have not explored fully. until now there has not been a lot of reviewers who zuhri: islamic studies in sumatera | 143 review the figures such as abdul hamid hakim (d. 1959) an ushulfiqh writer, syakh abdul majid (d. 1984), who copying the works of syam aldin al-sumatrani and abd al-rauf al-sinkili. likewise, yasin al-padangi with the number of works. although those texts are not directly in contact with the real condition of sumatera, but its existence must be included into the sumatran context to strengthen the brand of sumatera islamic studies. challenges in sumatera islamic studies through the varied researches done by higher education and research centers in sumatera, it must be recognized that sumatera islamic studies has been existed since the rising era of islamic empire and then be more victorious in the old colonial era by various fields of studies, perspectives and targets. sumatera islamic studies has even grown since colonialism era. there are some western figures who focus on sumatera islamic studies, they are snouck hurgronje (1857-1936), especially in aceh classical studies, and indonesian scholars in makkah.21 besides hougronje, other western scientists who studied sumatran islam is james seagel, drewes, and many more. they studied about sumatran islam, particularly aceh, manuscripts, and living traditions in sumatran muslim communities which are often done by a less objective approach. this assumption still need to be proven for sure, because we could not claim yet whether it is true or not. however, the important thing to be underlined is islamic studies throughout its history could not be separated from its forming interests and powers. because they are often be a fundamental denying issue among some people to reject the views of islam constructed by western scientists. scientists who often called by orientalist or orientalism, to refer to the developed principles of idea, frequently using approaches based on the colonialist orientation, it is the orientation which believes in subordination of the east which were colonized under western superiority, namely europe. the response for this paradigm was the existing cause of post-colonialist approach. although at first, this theory focused on the study of literature and arts, 21 g.w.j. drewes, “snouckhurgronje and the study of islam”, bijdragen tot de taal-, landen volkenkunde, deel 113, 1ste afl. (1957), pg. 1-15 144 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 but on islamic studies conducted by western intellectuals also cannot avoid biases of specific knowledge and power.22 sumatera islamic studies today is still filled with the ideas awakened by the base colonialist paradigm of thinking. this paradigm is so entrenched and seemed to be a single truth gotten by those who have the formed hegemony knowledge. this fact then becomes an obstacle in sumatera islamic studies. until now the representation of aceh classical studies is scnoukhourgronje, studies texts by al-raniri and friends are g.w.j. drewes and other orientalists such as john r. bowen, islam reviewers from islamic universities should come forward to criticize and develop further the tradition of islamic studies that emphasizes religious dimensions. the tradition of this study certainly did not intend to delete the previous paradigms but rather to complement previous assessment paradigm. the history of sumatran islam phenomenon always present in the dynamics and modernity clash on the one hand and traditionality on the other hand,23 the clash between textualism with traditionalism, the clash between despair and collective power, war padri in pagaruyung, collision scholars and ulubalang in aceh, it has not been excavated scientifically, mainly by intellectuals insider who are psychologically linked with the history of the dynamics above. phenomenon above can actually be a common thread and problem-solving vision for contemporary religious issues in sumatera today. in this context too, will appear how the dynamics of sumatran islam in the era of colonialism on the one hand and post-colonialism on the other side. in the era of colonialism, there is a triangle elite powers that became the axis of discourse motion and the religious burst; master of colonial, master of customs, religious figures or scholars., while in the post-colonial era, the elite powers turned into the power of bureaucrats politics, financiers, and the religious elite. all the things collaborated into the competition and struggle to maintain and even strengthen their influence. in the process of this seizure, religion becomes a victim, as well as the environment and the people. islamic studies of post-colonialism should be brought seriously to strengthen and 22 the long explanation about this could be found in edward said, orientalism, (new york: pengiun book, 1979). 23dalearnoer, the modernist muslim movement in indonesia 1900-1942. (singapure; oxford university press, 1973). zuhri: islamic studies in sumatera | 145 establish synergy among religions, people and nature or environment. this could be done if the reviewer or islamic intellectuals and muslims are not tempted by the dominance and material. conversely, if they are exposed, they will become parts of the political possessor corporation and capitalism which hate religion, people and the environment. based on the above challenges, sumatera islamic studies does not only need a framework of adequate then also comprehensive methodologies and approaches, but also requires figures for carrying and presenting islam as the power of freeing and enlightening. in fact, it can be said that the figures are missed surely. in other words, islamic studies will have a positive synergy with contemporary sumatran islamic religious movements who know well who is friend or enemy, and who is subject or object. by that vision, islamic studies does not stop at the level of discourse but continue to the growth of public awareness about the problems substance faced today. if the problematical substance of islam is not explored, islam will be further from societies, islam is getting away from the centers of civilization in sumatra. one of the facts which proved the existence of a marginalization process in islamic studies is the decreasing role of surau concept in minangkabau and boarding school in aceh. surau is not just a place to teach islam, but also the place to discuss about islam and produce islamic ideas in the form of a written text which then served as guidelines to be taught in public.24 those two are just few examples of degradation in role and centers of islamic studies in sumatera. such conditions are challenges for islamic studies observers, why the role of surau and gayoh becomes faded, is there any replacement in society. conclusion sumatran islam overflows in the material side but so poor in discourseand development. those two could only be done by using the adequate and comprehensive review process (studies). this study is important because sumatran islam has its own complex and relational problems which are related to the other elements outside islam. re 24pramono, “tradisiintelektualkeislamanminangkabau: kajianatas imam maulana abdul manaf amin al-khatibdankarya-karynya” , this paper presented in filologi seminar in ciloto, jawa barat , januari 24th-26th2005. 146 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 discuss the history of islamic studies conducted by the western orientalist and successors such as snouckhourgronje is the first step that must be established to deconstruct the history of sumatran islam. the next step is re-read and develop the relationship between islam with social phenomenon in various forms and dynamics which run all the time and appeared in social conflicts, especially in the colonialism era. the dynamics patterns and conflicts described above still exist after postcolonialism and current post-reformation but with different shapes and symbols. reading and studying the above phenomenon should use the adequate methods and approaches. those need to be developed and discussed further then tested, because the abundant materials on islamic studies without being accompanied by strength in the methods and approach will only give a misinterpretation and superficiality in understanding islam. last, sumatera islamic studies should be supported by a system of investigation and references as well as adequate research. all three must become a tradition in the centers of modern islamic studies in sumatra as in stain, iain and uin. bibliorgaphy abdillah, masykuri demokrasi di persimpangan makna “respon intelektual muslim di indonesia terhadap konsep demokrasi 1966-1993” (yogyakarta: pt tiara wacana, 1999), cet. i, abdullah, amin. religion, science and culture: an integrated–interconnected paradigm of science”, al-jami’ah journal of islamic studies, vol. 52, no. 1 (2014). abdullah, taufik. “adat and islam: an examination of conflict in minangkabau”, indonesia, vol 2, (1966). alfian. “the ulama in the acehnese society: a preliminary observation”. southeast asian journal of social science, vol. 3, no. 1, (1975). azra, azyumardi. jaringan ulamatimur tengah dan kepulauan nusantara abad xvii-xviii: akar pembaruan islam indonesia, (jakarta: kencana prenada, 2015). bakar, ibrahim abu. “a history of islamic studies in malaysia”, oriente moderno, nuovaserie, anno 19, (80), nr. 2, (2000). bausani, allesandro. “islamic studies in italy in the xix –xx cc”. east and west, vol. 8, no. 2 (1957). drewes, g.w.j. “snouckhurgronje and the study of islam”, bijdragen tot de taal-, landen volkenkunde, deel 113, 1ste afl. (1957). zuhri: islamic studies in sumatera | 147 echols, john m. “notes and materials for the study of atjeh in the cornel university library”, indonesia, vol. 1 (1966). esposito, john l. “presidential address 1989: islamic studies challenges and prospects”, middle east studies association bulletin, vol. 24, no. 1, (1990). gallop, annabel the. “a jawi sourcebook for the study of malay paleography and orthography” dalamindonesia and the malay world, vol. 43, no. 125, (2015). hars, laszlo. “oriental and islamic studies in hungary: communication”, islamic studies, vol. 15, no. 1, (1976). huda, yasrul. “islamic law versus adat: debate about inheritance law and the rise of capitalism in minangkabau”, studiaislamica, vol. 15, no. 2, (2008). kurzman, charles. “islamic studies in u.s. universities”, review of middle east studies, vol. 46, no. 1, (2012). marsden, william. the history of sumatera, (london: nanji, azim, “introduction “, dalamazimnanji (ed.) mapping islamic studies: genealogies, continuity and change, (berlin: mouton de gruyter, 1997). noer, dalier. the modernist muslim movement in indonesia 1900-1942. (singapure; oxford university press, 1973). pramono, “tradisi intelektual keislaman minangkabau: kajian atas imam maulana abdul manaf amin al-khatib dan karya-karyanya”, makalah disampaikan pada seminar filologi di ciloto, jawa barat, 24-26 januari 2005. ramayulis, “traktat marapalam: adat basandi syara’syara’ basandi kitabullah’ (diktum kramat konsensus pemuka adat dengan pemuka agama dalam memadukan adat dan islam di minangkabau sumatera barat”, theologia, vol. 5 no. 1, (2011). said, edward. orientalism, (new york: pengiun book, 1979). schwartz, benjamin i. “presidential address, area studies as a critical discipline”,thejournal of asian studies, vol. 40, no. 1, (1980). schimmel, annemarie. “islamic studies in germany: a historical overview”, islamic studies, vol. 49, no. 3, (2010). tibi, bassam. “islam and secularization: religion and functional differentiation of the social system”, archives for philosophy of law and social philosophy, vol. 66, no. 2, (1980). zuhri, h. pengantarstudi islam, yogyakarta: fa press, 2016. 148 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 375 quality index of implementation of religious moderation education and training distance learning pattern: studies in batch i of the administrative education center ministry of religious affairs of the republic of indonesia matridi1, idi warsah2 1fatmawai soekarno state islamic university bengkulu, indonesia 2state islamic institute (iain) curup, indonesia corespondence: matridikotobaru@gmail.com abstract. this study aims to evaluate and analyze the effectiveness of the implementation of education and training in religious moderation for the first generation with the distance learning pattern. the method used to measure the quality of the training is the quality index method. this study uses a mixedmethod approach between qualitative and quantitative. quantitative research is used to obtain data and information from the evaluation of the organizers by using a statistical calculation of the quality index. in contrast, qualitative research is used to explore qualitative data in the form of input from respondents regarding training and to describe the results of quantitative data processing. the results of the study show that the implementation of religious moderation education and training with the distance learning system is quite adequate, which is obtained from the results of measuring participant satisfaction using the quality index method on three evaluated indicators, namely: first, participant evaluation of the operator; second, participant evaluation of teachers/instructors; and third, evaluating the results of the pretest and post-test of the participants, after quantitatively calculating the responses of the respondents, the following results were obtained (i) the satisfaction index of the participants to the organizers was in good category with a quality index of 79.33%; (ii) participant satisfaction index towards instructors/instructors in the very good category with a quality index of 97.66 %; (iii) increasing the knowledge and understanding of the training participants by comparing the results of the pre-test and post-test, namely 46.66 % of participants who experienced an increase in scores after the post-test and 53.33 % of participants whose post-test scores were the same as the pre-test scores. test in the sense that there is no increase in value. keywords: distance learning; quality index; religious moderation training. institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 7, number 2, 2022 | page: 375-394 doi: http://doi.org/10.29240/ajis.v7i2.3593 academic journal of islamic studies 376 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 int r od u ct i on indonesia is a country with a very high level of plurality of people, both in terms of community, religion, ethnicity, race, class, ideology and demographics, in this context a common understanding is needed in responding to this compound and heterogeneous life, so as to minimize the occurrence of friction between one another. indonesian people really uphold the values and teachings of the religion they adhere to, so that things with religious nuances become very sensitive in this country. however, what must be remembered is that pluralism in indonesia can be united with the spirit of pancasila as the basis of the indonesian state is expected to be a positive force, so that the potential and strength of the nation can be built in the frame of diversity. in essence, the application of religious teachings not only meets the interests of its adherents but has a positive effect on other religions, so that religious civility and social relations can be established in harmony. efforts to cultivate national prinsifs are very appropriate in educational institutions, because educational institutions function as laboratories to produce a generation of nations who have solid national insights. students should have an understanding of the various differences in religious social life, so that the friction of understanding can be minimized. furthermore, the ministry of religious affairs is a government institution in the field of religion, so that the ministry of religious affairs has an interest in realizing nationalism with a religious insight approach, so religious moderation is a value that needs to be developed by the ministry of religion, both to students and to its apparatus. recently, the ministry of religious affairs has made efforts to strengthen religious moderation through educational and training activities carried out by the education and training center of the ministry of religion, one of which is the anggatan i religious moderation education and training organized by the education and training center for administrative personnel of the ministry of religion of the republic of indonesia. matridi: quality index of implementation of religious moderation education and training distance learning pattern | 377 in 2021, the education and training program organized by the pusdiklat of the ministry of religion was carried out with the distance training system, this was done to minimize the spread of covid-19, and this system did not violate existing regulations, in fact, the distance training system was felt to be very relevant to pandemic conditions. in the regulation of the minister of religious affairs number 19 of 2020 concerning the implementation of human resources training at the ministry of religion in article 24 explains that training is carried out in classical and non-classical forms. classical training is carried out in the form of activities that emphasize the process of face-to-face learning in the classroom. non-classical training is carried out in the form of coaching, mentoring, e-learning, distance training, detasering, outdoor learning, appeal stakes, exchanges between civil servants and private employees / state-owned enterprises / regionally owned enterprises, independent learning, learning communities, on-the-job guidance, internships / work practices, and competency development paths in other forms of non-classical training.1 m. yudil (2021: 10) distance training is a structural learning process guided by training providers that is carried out without face-to-face faceto-face. this training emphasizes independent learning in an organized and systematic manner using various learning media, print and non-print teaching materials based on information technology and / or other relevant communication media. 2 by using the e-learning method, it can combine face-to-face meetings, field practicum / practice and electronic learning so as to increase the contribution and interactiveness of participants with the speakers and participants themselves even to the outside world. the center for education and training of administrative personnel of the ministry of religious affairs organizes guidance and guidance on the implementation of education and training of administrative personnel as 1 kementerian agama ri, “peraturan menteri agama nomor 19 tahun 2020 tentang penyelenggaraan pelatihan sumber daya manusia pada kementerian agama.” 2 khairi, “evaluasi learning penyelenggaraan pelatihan jarak jauh tata naskah dinas kantor kementerian agama kabupaten kapuas oleh balai diklat keagamaan banjarmasin,” page. 10. 378 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 well as the guidance of upt technical training (adminisitrasi) based on technical policies set by the head of the agency. 3 in 2021, the center for education and training of administrative personnel organized several trainings that were reviewed with the distance training (pjj) system, one of which was the class i religious moderation distance training which was held from june 28, 2021 to july 9, 2021, coincidentally, the author happened to be one of the participants in the training. evaluation of the implementation of training is very important to provide input on the implementation of training activities. many trainings during covid-19 were carried out online through media conferences such as zoom meetings. the implementation of training refers to being carried out based on the learning terms of reference prepared at the time of planning, but not only to that extent, the evaluation needs to be carried out in a structured manner by determining the right evaluation method. but on the other hand, the training carried out has been running well and uses resources both energy and time. however, it is necessary to conduct an evaliative research with the aim that it can be used as material for improvement in the implementation of future training programs. therefore, research on the evaluation of training in the first batch of religious moderation training is relevant to be carried out. the quality index model is used because it can be used for quality assessment of training programs and can be used to evaluate whether the training program may meet the needs of training implementing agencies and trainees. based on thinking, the formulation of the problem in this paper is: 1) how is the evaluation of the i batch of religious moderation training using the quality index measurement model? 2) how are the recommendations for the i batch of religious moderation training sourced from the results of the training evaluation? . the purpose of this study is to evaluate and analyze the class i religious moderation training using the quality index measurement 3 “peraturan menteri agama nomor 3 tahun 2003 pasal 812. matridi: quality index of implementation of religious moderation education and training distance learning pattern | 379 model, so as to provide recommendations and input on religious moderation training in the future. the scope of this study is the first batch of religious moderation training in 2021 carried out by the center for education and training of administrative personnel of the ministry of religion of the republic of indonesia with 30 participants. theoretical foundations religious attitudes in each individual are the result of interaction with the environment, be it the family environment, social in society or peers. while the factors that influence the religious attitudes of individuals include: social society, such as the traditions of the society in which the individual lives, the experience gained by each individual, the fulfillment of needs including survival, the need for a sense of security, wanting to be valued and so on. so it is not surprising that a person's religious attitude can turn into a religious conversion only due to the encouragement of desire to obtain a more decent life. 4 1. religious moderation the big dictionary of indonesian provides two meanings of the word moderation, namely: 1. reduction of violence, and 2. avoidance of extremes. if it is said, "the person is being moderate", the sentence means that the person is being reasonable, mediocre, and not extreme.5 in english, the word moderation is often used in the sense of average, core, standard, or non-aligned. in general, moderate means promoting balance in terms of beliefs, morals, and dispositions, both when treating others as individuals, and when dealing with state institutions. the word moderation in arabic means "al-wasathiyyah". linguistically "al-wasathiyyah" comes from the word "wasath".6 al-asfahaniy defines "wasathan" with "sawa'un" i.e. the middle between two boundaries, or with justice, the middle or the standard or 4 warsah, “pendidikan keluarga muslim di tengah masyarakat multi agama.” 5 “https://kbbi.web.id/ 6 fahri and zainuri, “moderasi beragama di indonesia.” 380 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 the mediocre. wasathan also means guarding against being uncompromising and even leaving a line of religious truth.7 in the book entitled religious moderation published by the ministry of religious affairs of the republic of indonesia, a definition of religious moderation can be stated, namely the acceptance, openness, and synergy of different religious groups . the word moderation, which in latin moderâtio means modesty, also means mastery of the self. in english, it is called moderation which is often used in the sense of average, core, standard, or non aligned. in general, moderate means prioritizing balance related to beliefs, morals, and behavior (disposition). religious moderation is actually the key to creating tolerance and harmony, both at the local, national, and global levels. the choice of moderation by rejecting extremism and liberalism in religion is the key to balance, for the sake of maintaining civilization and creating peace. it is in this way that each religious person can treat others honorably, accept differences, and live together in peace and harmony. in a multicultural society like indonesia, religious moderation may not be an option, but a necessity. k.h. abdurrahman wahid also formulated that moderation must always encourage efforts to realize social justice which in religion is known as al-maslahah al-'ammah. however, this must be used as the foundation of public policy, because in such a way we are really translating the essence of religion in the public sphere. and every leader has a high moral responsibility to translate it into real life that is truly felt by the public.8 according to drs. lukman hakim saifuddin (minister of religious affairs in 2014-2019) stated in terms of religious moderation it must be understood that what is moderated is not the religion but the way we religion this is because religion is definitely moderate. it's just that when religion is grounded, then its essence becomes something that is 7 misrah, “moderasi beragama untuk mencegah radikalisme dan menjaga persatuan antar umat beragama di desa air joman kecamatan air joman kabupaten asahan". 8 parepare, “religious moderation campaign through social media at multicultural communities fatmawati anwar, islamul haq.” matridi: quality index of implementation of religious moderation education and training distance learning pattern | 381 understood by a limited and relative human being. religion then gave birth to a wide variety of understandings and interpretations. therefore, religious moderation is a necessity to avoid excessive interpretation and extreme religious understanding of both extreme and leftist.9 religious moderation arises because there are two extreme poles, namely the extreme right and the extreme left right, too fixated on the text and tend to ignore context,while the extreme left tends to ignore the text. thus, religious moderation is in the midst of these two poles, namely appreciating the text but dialogue it with contemporary reality. moderate in islamic thought is to put forward a tolerant attitude in differences. openness accepts diversity (inclusionism). both diverse in the school and diverse in religion. differences do not prevent cooperation, with humanitarian principles.10 believing in the truest religion of islam does not mean that you have to harass the religion of others. so that there will be brotherhood and unity of religious institutions, as had happened in medina under the command of the messenger of allah saw. according to shihab, the concept of inclusive islam is not only limited to recognition of the plurality of society, but must also be actualized in the form of active involvement in this reality. the inclusiveness-ism attitude understood in islamic thought is to provide space for diversity of islamic thought, understanding and perception. in this understanding, truth is not only found in one group, but also in other groups, including even religious groups. this understanding departs from a belief that basically all religions carry the teaching of salvation. the difference between a religion under a prophet from generation to generation is only sharia.11 from some of the above understandings, presumably the author can conclude that what is meant by moderation (wasathiyyah) has the meaning of fairness, equality, middle, not exaggeration. that is, 9 fauziah, “internalization of religious moderation value through school cultural-based activities". 10 akhmadi, “modersi dalam keragaman indonesia " 11 fadhara et al., “wujud moderasi beragama di desa sei mencirim, kecamatan sunggal, sumatera utara.” 382 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 everything that must be sought to be in the middle, not too extreme right or extreme left. moderate behavior has a wide scope, ranging from aqidah, sharia, akhlaq, philosophy, and so on. more emphatically, moderate behavior is not only carried out in matters of religion but is carried out in every line of life. 2. distance learning the new paradigm that makes students as active learners is currently getting the appropriate means to be implemented in the education system in indonesia with the existence of information and communication technology (ict). ict is able to play a role in producing various learning material products that are much more interesting to learn, have high interactive elements, and are easy for students to understand. all these advantages can speed up their learning process. moreover, ict is also able to deliver these various learning materials to students without distance and time restrictions with the internet as a medium. with the existence of ict, various new learning models have emerged in the last two decades. training is a structured effort to achieve an increase in knowledge, skills, and attitudes in order to increase the capacity of individuals, organizations, and groups through training, self-study, onthe-job guidance, and internships. training is based on the results of needs analysis, training evaluation, design, and delivery methods. the definition of distance learning is very diverse according to experts. moore (1983, 1996) said the involvement of internet media in distance learning provides opportunities for learners to communicate and dialogue or interact with teachers relatively larger. this is by using a variety of internet facilities, as well as the support of supporting tools such as web cams, head phones, and others. in other words, if the media used is the internet, then the transaction distance between students and teachers is small, and therefore communication can often be carried out so that misunderstandings in the interpretation of lecture materials are getting smaller. distance learning according to dogmen, it is a learning that emphasizes how to learn independently. meanwhile, according to matridi: quality index of implementation of religious moderation education and training distance learning pattern | 383 kearsley, moore said that the study is prepared elsewhere or other than on the spot teaching actually. therefore, special techniques are needed in designing learning materials, techniques, administrative arrangements as well as specially made methodologies, communication carried out through various available media.12 mackenzie, chirstense and ribgi state distance learning is a way of learning that uses correspondence asa tool for communicate between educators and learners.13 meanwhile, the definition of distance learning according to haryono (2001) emphasizes that there are at least 5 (five) basic elements of the understanding of distance learning or distance education, namely: 1) the separation of teachers and students, these characteristics are what distinguish distance learning from conventional education. 2) the existence of an institution that manages distance learning. this is what distinguishes people who take part in distance learning from people who study themselves (self-study). 3) the use of media as a means to present the content of lectures. 4) the implementation of a two-way communication system between teachers and students or institutions and students so that students benefit from it. in this case, learners can take the initiative to make that communication happen. 5) basically distance learning is individualized education. face-toface meetings to complete the learning process in groups or for socialization can be mandatory, optional, or do not depend on the organizing organization at all.14 from the various factors mentioned above 3 (three) things that must be fulfilled in designing distance learning in order to produce distance learning that is interesting and in demand, namely simple, 12 yerusalem, rochim, and martono, “desain dan implementasi sistem pembelajaran jarak jauh di program studi sistem komputer.” 13 rahmawati, “pelatihan dan pengembangan pendidikan jarak jauh berbasis digital class platform edmodo". 14 tambunan, “model pembelajaran berbasis e-learning suatu tawaran pembelajaran masa kini dan masa yang akan datang". 384 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 personal and fast. a simple system will make it easier for students to use existing technology and menus or in other words, the system that is made is really user friendly, so that learning time from students can be streamlined for the learning process. the personal requirement is that students feel as if they are in a real class, this is by making supporting facilities that make students feel at home sitting for a long time in front of the monitor screen with learning activities. meanwhile, the speed requirement is the speed of access from the internet itself as well as feedback from teachers to things that are asked online or via individual contact (e-mail) by students. thus improvements to learning can be made as quickly as possible by the teacher or administrator. in short, distance learning needs to be created as if students continue to learn conventionally, it's just that there is a shift from analog systems to digital systems through the help of internet technology. therefore, distance learning still needs to adapt the elements that can occur or be done in conventional classes. and the involvement of various elements in the formulation becomes a must for the creation of the perfect system for teachers, learners and institutions. 3. religious moderation training one of the ministry's priority programs is religious moderation. on this basis, the pusdiklat for administrative personnel held an online religious moderation training through a platform that had been prepared. the purpose of religious moderation training is to realize religious tolerance, protect the rights of religious believers, and realize peace and tranquility in religious life. the target of this religious moderation incumbent is the training of asn employees of the ministry of religion who have religious integrity and tolerance and increase their ability and understanding of the concept of religious moderation in order to realize religious tolerance, protect the rights in carrying out worship in accordance with their beliefs. (pjj guidelines religious moderation batch i) matridi: quality index of implementation of religious moderation education and training distance learning pattern | 385 technical training for distance distance religious moderation batch i is carried out by: a. participants access the training on the https://pjjpusdiklatadministrasi.id/ page b. material consists of basic, core and supporting materials. c. learning activities include: ▪ material deepening: participants follow the deepening of the material by zoom with the tutor according to the schedule every day ▪ of self-study: participants learn the material with reading materials available in pdf, ppt or video ▪ form learning journal: assignment in the form of a resume of material made at the end of the lesson. 4. evaluation model with quality index measurement many models that can be used in the evaluation of educational and training programs include the evaluation model with quality index measurements. this quality index measurement method is a method that can be done in various surveys such as customer satisfaction surveys, service quality surveys etc. the quality index measurement method can provide a clear direction in conducting training evaluations by providing important weight points on training outcomes on organizational performance. this method provides clear instructions on what to measure to evaluate the effectiveness of the training so that it is simpler than other methods, and this method is easier to use. the basic formula of measuring this quality index, as can be seen in, the formula below: qulity index= actual scor:ideal scor x 100 the interplay of data processing results using the quality index formula can be seen in the following table. https://pjjpusdiklatadministrasi.id/ 386 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 table. 1. interplay of data processing results range (%) interplay < 50 % participants showed unfavorable reactions to the training 50 60% participants showed better reactions to training 61 80% participants showed a positive reaction because they realized they got useful feedback during the training 81 100% participants showed high positive reactions research methods this research uses a mixed method approach between qualitative and quantitative. quantitative research is used to obtain and information from the evaluation of organizers, teachers and trainees. meanwhile, qualitative research is used to explore qualitative data in the form of input from respondents regarding training. the data sources used are primary and secondary data. primary data in the form of data generated from respondents came from questionnaire sheets. meanwhile, secondary data is in the form of data obtained from the organizers, namely the training module, and the training implementation report. the data collection technique is carried out in two ways, namely through the distribution of questionnaires to trainees online using the google form facility. this research is a type of evaluation research as a program evaluation, which is a scientific method to determine the effectiveness and efficiency of a program, policy, project and certain effectiveness both past, current and future program proposals evaluation research is carried out based on standard plans and program objectives. the results of the study are matridi: quality index of implementation of religious moderation education and training distance learning pattern | 387 used as considerations to improve the quality of implementation formulation, and the results of a single project, policy and program. furthermore, evaluation research does not have to examine all aspects of the program, but it can be part of it. to measure the quality of training implementation with the distance learning system using the quality index measurement model, namely processing respondents' answers to the proposed leveling items by intercipting the ideal scor against the actual scor, as contained in the formula above. scor actual actual is the value of the respondent's answer to the questionnaire, while the ideal scor is the highest scor multiplied by the medium scor and multiplied by the number of respondents. results and discussion the results of the evaluation of the distance learning of religious moderation of the generation consist of three aspects of evaluation, namely: 1. results of participant evaluation of the organizer participants' evaluation of the implementation of the first batch of religious moderation training can be seen in the distribution table of respondents' answers to the following aspects of participant evaluation of the organizers: table. 3 distrubution of respondents’ answers to aspects of the organizer score statement total ik (s) 1 2 3 4 f % f % f % f % ∑ f ∑ f x s % 1 0 0 0 0 0 0 0 0 0 0 0 79.33 2 0 0 0 0 0 0 0 0 0 0 0 3 2 6.6 2 6.6 3 10.0 1 3.3 8 24 5.0 4 27 90.0 26 86.6 27 90.0 28 93.3 108 432 90.7 5 1 3.3 2 6.6 0 0 1 3.3 4 20 4.2 jmlh 30 100 30 100 30 100 30 100 120 476 100 388 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 from the table above, it can be seen that the participant's satisfaction index for the organizer of the good category with the achievement of a quality index of 79.33% means that the participant showed a positive reaction to the aspects of the organizer's service, from the 4 indicators measured, the respondent's answer was 90.7% chose a good answer to the quality of the organizer's service, 4.2% chose a very good answer and 5.0% chose a good enough answer. there were 8 respondents who chose quite well with the following details: 2 respondents chose answers well enough for service indicators to participants, 2 respondents chose answers good enough for service indicators to other education personnel 3 respondents chose answers good enough for indicators of education administration services and 1 respondent chose answers good enough for indicators of online application services training. 2. results of participant evaluation of teachers /instructors the participant's evaluation of the teachers / instructors of the first batch of religious moderation training can be seen in the distribution table of the answers of the following respondents: table.4 distribution of respondents' answers on teacher/instructor evaluation aspects score statement total ik (s) 5 6 7 8 9 f % f % f % f % f % ∑ f ∑ f x s % 1 0 0 0 0 0 0 0 0 0 0 0 0 0 97,66 2 0 0 0 0 0 0 0 0 0 0 0 0 0 3 3 10.0 2 6.7 2 6.7 5 16.7 3 9 15 45 7.7 4 27 90.0 28 93.3 27 90.0 25 83.3 27 108 134 536 91.5 5 0 0 0 0 1 3.3 0 0 0 0 1 5 0.9 jmlh 30 100 30 100 30 100 30 100 30 117 150 586 100.0 from the table above, it can be seen that the participant's satisfaction index for teachers / instructors in the excellent category matridi: quality index of implementation of religious moderation education and training distance learning pattern | 389 with an achievement of a quality index of 97.66% means that participants showed a high positive reaction to the teacher / instructor, from the 5 indicators measured, the respondent's answer 91.1 % chose a good answer to the teacher / instructor, 0.9 % chose a very good answer and 7.7 % chose a good enough answer, . there were 15 respondents who voted quite well with the following details: 3 respondents chose answers good enough for mastery of the material, 2 respondents chose answers good enough for indicators of presentation systematics, 2 respondents chose answers good enough for indicators of ability to present, 5 respondents chose answers good enough for indicators of the use of training methods and facilities and 3 respondents chose answers good enough for indicators of response to problems related to the material. 3. participant evaluation results participant evaluation is used to measure the knowledge and understanding of trainees. what is measured is the extent to which the material provided during the training has been understood by the trainees. for participants of the first batch of religious moderation training, knowledge measurements are carried out through pretests and posttests online. pre-tests are carried out before classical learning activities, and post-tests are carried out after distance learning activities. to measure the knowledge and understanding of trainees, it can be seen in this table of pre-test and post-test results: table 5. pre-test and post-test results of religious moderation training participants batch i participants pre-test value post-test scores difference 1 50 50 0 2 54 54 0 3 20 50 30 4 30 50 20 5 50 50 0 6 62 62 0 390 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 7 60 60 0 8 65 88 23 9 20 50 30 10 34 50 16 11 34 45 11 12 50 60 10 13 50 60 10 14 50 60 10 15 50 50 0 16 60 60 0 17 60 60 0 18 65 80 15 19 60 60 0 20 23 50 27 21 23 50 27 22 50 60 10 23 60 60 0 24 60 60 0 25 60 60 0 26 62 65 3 27 60 60 0 28 60 60 0 29 60 60 0 30 60 60 0 sum 1502 1744 242 average 50 58 8,07 from the table above, it can be seen that the increase in knowledge and understanding of trainees by comparing the results of the pre-test and post-test was 46.66% of participants who experienced an increase in scores after the post-test and 53.33% of participants whose post-test scores were the same as the pre-test scores in the sense that there was no increase in scores. the average difference between the pre-test and post-test results is 8.07%, which means that the increase in participants' knowledge matridi: quality index of implementation of religious moderation education and training distance learning pattern | 391 and understanding of religious moderation training materials has increased not too significantly. after consolidation with participants, it turned out that there were several factors causing the low increase in the post-test value of participants including: 1) technical problems are the most common problems found in the implementation of distance learning such as incomprehension of participants in the technical operation of the internet and computers, lack of internet signals, lack of mobile communication signals, lack of facilities and infrastructure. 2) the length of time working on the problem affects the value 3) because the religious moderation training system applies a distance learning system, of course, participants do not leave their duties in the sense of training while on duty as a result, the participant's concentration is not good. 4) a culture of learning that is lacking is reflected in many ways such as unwillingness to study the material in advance before doing the post-test. 5) dependence on admins, and an unsupportive mindset. 6) standardization of the supervision system does not yet exist in doing questions online. 4. training recommendations some of the recommendations related to the implementation of the first batch of religious moderation training are as follows the participants' perceptions of the implementation of the first batch of religious moderation training showed quite good results with a value with a quality index value of 79.33. based on the data processing carried out, the results of the evaluation obtained need to be maintained for the implementation of further training. for the pusdiklat, the administrative staff of the ministry of religion as the organizer of distance learning needs to pay attention to whether the program being run has paid attention to external factors (lms technical specifications, individual, social, and cultural characteristics of participants and widyaiswara / teaching staff) and adjust the curriculum to these factors. in addition, the organizer also 392 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 needs to ensure that there is harmony between what is implemented and what is in the system. if there is indeed going to be a change, then as soon as possible the system must be updated and the participants notified. implementation is also as efficient as possible so as not to waste unecessary budgets. quality control and evaluation need to be carried out periodically and continuously to check whether the target can be achieved or needs to be readjusted in its implementation. concl us i on from the results of the study, it can be concluded that the following: the level of satisfaction of the trainees with the implementation of the training showed a positive reaction in participating in the training activities. however, the quality of education administration services needs to be used as a concern again for the pusdiklat for administrative personnel, because there are participants who are a bit slow to receive certificates. the quality of the organizer's services to participants and to other education staff also needs to be improved, so that the level of participant satisfaction with the implementation of the positiveitic level of training is higher. the quality level of the taecher/instructor is very good, the indication is from the distribution of participant evaluation statements to the teacher/instructor shows a higt positive reaction, however, there are some evaluations that still need to improved and used as perhation by the teacher/instructor, including the teacher/instructor still needs to enrich the material so that the material presented is more comprehensive, besides that the responsiveness of the teacher/instructor in answering the participant’s is also be a concern, so that the problem can be answered thoroughly. because training uses the distance learning pattern, of course, the quality of the network and applications still really needs to be improved. out of a total of 30 participants, 13 participants experienced an increase in understanding of the material. the increase in knowledge about training materials was relatively small, namely 8.07%. it turns out that the high level of participant satisfaction does not have an influence matridi: quality index of implementation of religious moderation education and training distance learning pattern | 393 on their level of knowledge. r ef er e nce s akhmadi, agus. “moderasi beragama dalam keragaman indonesia", vol. 13, no. 2 (2019). fadhara, cut, dwi regina, erwi putri safarillah, and seva maya sari. “wujud moderasi beragama di desa sei mencirim, kecamatan sunggal, sumatera utara.” mukadimah: jurnal pendidikan, sejarah, dan ilmu-ilmu sosial 5 (march 12, 2022): 43–47. https://doi.org/10.30743/mkd.v5i0.4205. fahri, mohamad, and ahmad zainuri. “moderasi beragama di indonesia” 25, no. 2 (2019). fauziah, zumrotul. “internalization of religious moderation value through school cultural-based activities.” school culture, n.d. https://kbbi.web.id/, n.d. kementerian agama ri,. “peraturan menteri agama nomor 19 tahun 2020 tentang penyelenggaraan pelatihan sumber daya manusia pada kementerian agama,” 2020. khairi, muhammad yudil. “evaluasi learning penyelenggaraan pelatihan jarak jauh tata naskah dinas kantor kementerian agama kabupaten kapuas oleh balai diklat keagamaan banjarmasin” 5, no. 2 (2021). misrah, dra. “moderasi beragama untuk mencegah radikalisme dan menjaga persatuan antar umat beragama di desa air joman kecamatan air joman kabupaten asahan, vol. 13, no. 1 (2022). parepare, iain. “religious moderation campaign through social media at multicultural communities fatmawati anwar, islamul haq” 12 (n.d.) peraturan menteri agama nomor 3 tahun 2003 pasal 812, n.d. rahmawati, indah. “pelatihan dan pengembangan pendidikan jarak jauh berbasis digital class platform edmodo", 2016. tambunan, hamonangan. “model pembelajaran berbasis elearning suatu tawaran pembelajaran masa kini dan masa yang akan datang", n.d. warsah, idi. “pendidikan keluarga muslim di tengah masyarakat multi agama: antara sikap keagamaan dan toleransi (studi di desa suro bali kepahiang-bengkulu).” edukasia : jurnal penelitian pendidikan islam 13, no. 1 (july 25, 2018): 1. https://doi.org/10.21043/edukasia.v13i1.2784. 394 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 yerusalem, muhammad rozi, adian fatchur rochim, and kurniawan teguh martono. “desain dan implementasi sistem pembelajaran jarak jauh di program studi sistem komputer.” jurnal teknologi dan sistem komputer 3, no. 4 (october 20, 2015): 481. https://doi.org/10.14710/jtsiskom.3.4.2015.481-492. 157 ibnu miskawaih's islamic economic thinking (reviewing the concept of exchange and the role of money according to ibnu miskawaih) sri noor mustaqimatul hidayah institut agama islam negeri (iain) kudus, indonesia correspondence: hidayahbastomy@gmail.com abstract. this study aims to examine the concept of exchange and the role of money according to ibnu miskawaih. this research on the concept of exchange and the role of money is carried out by using a library research approach, namely, by recording all findings and combining all findings, both theories or new findings from books, websites, articles and newspapers on the study of the concept of exchange and the role money according to ibn miskawaih. the results of the study show that ibn miskawayh's islamic economics thought a lot about the exchange of goods and services and the role of money. according to him, humans are social beings who need each other to meet the needs of goods and services. therefore, humans will exchange goods and services with appropriate compensation (riward, al-mukafad al-munasibah). humans act as assessors and balancers (al-muqawwim al-musawwi baynahuma) in exchange so as to create justice. ibn miskawaih also discussed the advantages of gold coins (dinar) which are widely accepted and become substitutes (mu'awwid) for all types of goods and services. this is because gold is a metal that is durable, easy to carry, not easy to imitate, desired and loved by many people.. keywords: exchange; the role of money; ibn miskawaih introduct io n al-qur'an and hadith are the two main sources that guide how the history of economic civilization begins. in the qur'an and hadith, there are many words of allah and also an explanation of the laws which have become principles in islamic economics. al-qur'an and hadith are the two main sources that guide human thought in applying human thought, including in economic matters. muslim intellectuals use two main sources, namely the qur'an and hadith to solve some of the economic problems that began to emerge after the death of the prophet. history is a science that frees itself to be interpreted by anyone institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 7, number 1, 2022 | page: 157-176 doi: http://doi.org/10.29240/ajis.v7i1.4170 academic journal of islamic studies 158 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 who researches it.1 through historical writing, one researcher with another may differ in interpreting various historical moments that have occurred. so it is not uncommon to find historical articles that don't seem to completely display historical facts that occurred in the field. one thing we need to pay attention to is the advancement of islamic civilization through the mastery of science which seems to be obscured today. various scientific concepts today are the result of the evolution of various thoughts and ideas of previous figures. likewise, economics which is very advanced in the west is the result of developments from time to time, both from pre-islamic times to modern times that we feel today. there was an era where science in the islamic world experienced its peak of glory, including economics. however, this golden era seems to be trying to be covered up by western scientists. meanwhile, schumpeter (1776) made a "great gap" thesis by saying that economic analysis only started from greece and did not develop again until the emergence of a european scholastic scientist named st. thomas aquinas. in fact, schumpeter's "great gap" actually occurred during the heyday of islam, when many muslim scientists made major contributions in various types of discoveries and scholarship, including in the economic field. the content of contemporary economics today can be traced to its resemblance to the work of medieval arab scientists such as abu yusuf (731-798), al farabi (873-950), ibn sina (980-1037), al-ghazali (1058-1111), ibn taimiyah. (1263-1328), and ibn khaldun (1364-1442). there is continuity between the work of greek intellectuals, medieval muslim scholars and scholastic scholars.2 this connection is explained by adiwarman in his book history of islamic economics that there is the theft of muslim economists' ideas by western economists. even though muslim economists have made enormous contributions to science, muslims do not forget to acknowledge the services of greek, persian, chinese and indian scientists through the 1 abdul karim, sejarah pemikiran dan peradaban islam (yogyakarta: bagaskara, 2012), 14. 2 ali rama, schumpeterian “great gap” thesis and medieval islamic economic thought: interlink between greeks, medieval islamic scholars and european scholastics (jakarta: uin syarif hidayatullah, 2017), 2. hidayah: ibnu miskawaih's islamic economic thinking | 159 massive translation of various literatures into arabic. therefore history should note that economics which is developing rapidly in the west today cannot be separated from the services of muslim economists.3 the debate on economic issues motivates us to review the history of classical islam. the enormous contribution of the muslims to the survival and development of economic thought in particular and world civilization in general, has been neglected by western scientists. western economics textbooks almost never fail to mention the role of these muslims. according to chapra, although some of the blame lies with the muslims for not adequately articulating the contributions of the muslims, the west has a role in this, because it does not give proper appreciation for the contributions of other civilizations to the advancement of human knowledge.4 western historians have written economic history on the assumption that the period between greece and the scholastics was sterile and unproductive. for example, the eminent historian and economist joseph schumpeter completely ignores the role of muslims. he wrote his economic history of the greek philosophers and immediately made the 500-year long leap, known as the great gap, to the time of st. thomas aquinas.5 adam smith (1776) also explained that the most advanced economy was the economy at the time of muhammad bin abdullah and those after him.6 the following people here mean referring to the companions and tabi'in. from this statement, it is evident that in the early days of islam, economics was very advanced. although it must be admitted in a small portion, the progress of the islamic economy was also influenced by the civilizations of the greek and roman eras, so to see the gait of muslim scientists in the progress of economics is to understand 3 adiwarman azwar karim, sejarah pemikiran ekonomi islam (jakarta: raja grafindo persada, 2004), 9. 4 muhammad akmansyah, “al-qur’an dan al-sunnah sebagai dasar ideal pendidikan islam,” ijtimaiiya: jurnal pengembangan masyarakat islam 8 (2) (2015), https://doi.org/https://doi.org/10.24042/ijpmi.v8i2.914. 5 karim, sejarah pemikiran ekonomi islam. 6 boedi abdullah, peradaban pemikiran ekonomi islam (bandung: pustaka setia, 2010), 15. 160 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 history correctly. one of the muslim scientists who contributed greatly in the economic field was ibn miskawaih. if we examine the books and thoughts of ibn miskawaih, he is more widely known in the field of education. his contributions also discussed ethics and philosophy a lot so that ibn miskawaih is better known as the father of islamic ethics as in akilah mahmud research which studies islamic morals according to ibn miskawaih7. nur hamim8 and benny prasetiya9 explained about comparative moral education and the dialectic of the educational concepts of ibn miskawaih and al-ghazali, meanwhile harpan reski mulia examines character education, analyzes the thoughts of ibn miskawaih10 and hadi candra, et al. discusses habituation of character education in ibn miskawaih's thinking11, while syamsul bakri examines human philosophy on ibn miskawaih's thoughts in the book of tahdzib alakhlaq.12 in this case, there is a question how is ibn miskawaih's contribution in terms of the economy? the answer is, of course, although not as much as ibn miskawaih thought in education and philosophy.13 ibn miskawaih's contribution in the field of economics is his thoughts on the concept of exchange and exchange of money. there are only 2 functions of money in an islamic economic 7 akilah mahmud, “akhlak islam menurut ibnu miskawaih,” aqidah-ta: jurnal ilmu aqidah 6, no. 1 (2020), https://doi.org/https://doi.org/10.24252/aqidahta.v6i1.15566. 8 nur hamim, “pendidikan akhlak: komparasi konsep pendidikan ibnu miskawaih dan al-ghazali,” ulumuna 18, no. 1 (november 8, 2017): 21–40, https://doi.org/10.20414/ujis.v18i1.151. 9 benny prasetiya, “dialektika pendidikan akhlak dalam pandangan ibnu miskawaih dan al-gazali,” intiqad: jurnal agama dan pendidikan islam 10, no. 2 (december 30, 2018): 249–67, https://doi.org/10.30596/intiqad.v10i2.2381. 10 harpan reski mulia, “pendidikan karakter: analisis pemikiran ibnu miskawaih,” tarbawi : jurnal ilmu pendidikan 15, no. 1 (june 30, 2019): 39–51, https://doi.org/10.32939/tarbawi.v15i1.341. 11 hadi candra, yelni erniyati, and pristian hadi putra, “a habituation method in education character: an ibn miskawaih thought,” ajis: academic journal of islamic studies 6, no. 2 (december 31, 2021): 245, https://doi.org/10.29240/ajis.v6i2.3501. 12 syamsul bakri, “pemikiran filsafat manusia ibnu miskawaih: telaah kritis atas kitab tahdzib alakhlaq,” al-a’raf : jurnal pemikiran islam dan filsafat 15, no. 1 (june 30, 2018): 147, https://doi.org/10.22515/ajpif.v15i1.1102. 13 annisa silvi kusumastuti and syamsuri, “konsep pertukaran dan peranan uang menurut ibnu miskawaih,” an-nisbah: jurnal ekonomi syariah 7 (1) (2020). hidayah: ibnu miskawaih's islamic economic thinking | 161 perspective, namely; (a) money as a unit of value or price standard (unit of account) and (b) money as a medium of exchange. 14 meanwhile, according to al-ghazali, the function of money is clear to be a unit of account and a medium of exchange for non-commodity activities and others as already in the dinar and dirham. so in islam, the activity of hoarding money and abusing the function of money is not justified and contradicts the main function of money itself.15 on the other hand, there are 4 function of money in a conventional economic perspective, namely; (a) money as a unit of account, (b) money as a medium of exchange, (c) money as a store of value, (d) money as a standard unit of payment in future (standard of deferred payment). in the conventional economic system, money does not only function as a legal medium of exchange (legal lender) but also as a commodity. meanwhile, in the islamic economic system, money is only a medium of exchange and not a commodity that can be traded.16 in this paper, it will be discussed more clearly about the concept of exchange and the role of money according to ibn miskawaih. this research belongs to the type of library research, namely, by recording all findings and combining all findings, both theories and new findings from books, websites, articles and newspapers about ibn miskawaih's islamic economic thought, analyzing all findings from various reading, and providing critical ideas about ibn miskawaih's islamic economic thought related to the concept of exchange and the role of money. results a nd discu ss ion biography of ibn miskawaih his full name is abu ali ahmad ibn muhammad ibn ya'qub ibn 14 faisal affandi, “fungsi uang dalam perspektif ekonomi islam,” eksya : jurnal ekonomi syariah 1, no. 1 (2021): 82–91. 15 soritua ahmad harahap, “pemikiran imam al-ghaszali tentang fungsi uang,” laa maisyir : jurnal ekonomi islam 6, no. 1 (2019): 1–15, https://doi.org/https://doi.org/10.24252/lamaisyir.v6i1.9401. 16 santi endriani, “konsep uang: ekonomi islam vs ekonomi konvensional,” anterior jurnal 15, no. 1 (december 1, 2015): 70–75, https://doi.org/10.33084/anterior.v15i1.201. 162 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 miskawaih. he was born in the city of ray (iran) in 320 h (932 ad) and died in asfahan on 9 safar 421 h (16 february 1030 ad). he studied history with abu bakr ahmad ibn kamil al-qadhi (350/960) on the book tarikh al-thabari, and studied philosophy with ibn al-khammar, a wellknown commentator on aristotelian philosophy..17 regarding his prowess, before islam, the author, jurji zaid, for example, questioned a lot about his being, for example, there was an opinion that he was a magian, and then embraced islam. meanwhile, yakut and the author of dairah al-ma'arif al-islamiyyah disagree with this opinion. according to them, it was his grandmother who was a magian, and then embraced islam. this means that ibn miskawaih himself was born into an islamic family, as can be seen from his father's name, muhammad. he is also suspected of being shia, because most of his life was spent serving the government of the buwaihi dynasty. when he was young, he served al-muhallabi, the vizier of the buwaihi prince named mu'iz al-daulah in baghdad. after the death of al-muhallabi in 352 h (963 ad), he tried and was finally accepted by ibn al-amid, the vizier of mu'iz al-daulah's brother named rukn al-daulah who was domiciled in ray.18 ibn al-amid himself was a very intelligent man and a prominent literary figure. during the seven years he served as the librarian (khazin, i.e. keeper of the great librarian who kept many secrets) ibn al-'amid, he was able to study, to gain many positive things from associating with this prince, and to gain an influential position in the capital of the province of buwaihi. after ibn al-amid died in 360 ah (970 ad), miskawaih continued to serve his son, abu al-fath, who succeeded ibn al-amid as the wazinya of rukn al-daulah and who was also famous for being smart in the field of literature. al-shahib ibn 'abbad. then miskawaih left ray for baghdad and served the palace of the buwaihi prince, 'adhud al-daulah. miskawaih served this prince as treasurer and also held other positions. after this prince died in 372 ah (983 ad), miskawaih continued to serve 17 seyyed hossein nasr, sains dan peradaban di dalam islam (bandung: pustaka, 1986), 134. 18 muhammad yusuf musa, falsafah al-akhlaq fi al-islam (kairo: muassasat alkhaniji, 1963), 74. hidayah: ibnu miskawaih's islamic economic thinking | 163 the successors of this prince, shamsham al-daulah (388 h/998 ad), and baha' al-daulah (403/1012 ad) and rose during the baha' al period. daula to a very prestigious and influential position. he devoted the last years of his life to studies and writing. although his scientific disciplines include medicine, language, history, and philosophy, he is more popular as a moral philosopher (alfalsafah al-amaliyyah), rather than as a divine philosopher (al-falsafah al-nazhariyyah al-ilahiyyah). presumably this is motivated by the chaotic situation of society in society, as a result of drinking, adultery, glamorous life, and others. 19 history of education and work of ibn miskawaih a. educational history in terms of educational background, there is no detailed historical data. however, it was found that he studied history from abu bakr ahmad ibn kamil al-qadhi, studied philosophy from ibn al-akhmar, and studied chemistry from abu tayyib. because of his expertise in various sciences, iqbal classifies him as the most famous persian thinker, moralist and historian.20 ibn miskawaih is more famous in the field of philosophy compared to other sciences; moreover his very famous work is on education and morals. so he spends more of his time thinking and learning independently without having to learn from the experts. in the field of work, ibn miskawaih was treasurer, secretary, librarian, and educator of the children of the leaders of the buwahi dynasty. in addition to being familiar with the authorities, he also got along a lot with scientists such as abu hayyan at-tauhidi, yahya 'adi and ibn sina. in addition, ibn misakawaih is also known as a great historian whose fame exceeds that of his predecessors, at-tabari (d. 310 h. / 923 ad) then he is also known as a doctor, poet and linguist. 19 ibrahim zaky khursyid, dairah al-ma’arif al-islamiyyah (kairo: al-syaatt, 1989), 388. 20 abuddin nata, pemikiran para tokoh pendidikan islam (jakarta: raja grafindo persada, 2000), 5. 164 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 ibn miskawaih's expertise in various fields of science is evidenced by, among other things, his writings in the form of books and articles. ibn miskawayh was a person who was diligent in conducting experiments to gain new knowledge. in addition, he was entrusted by the authorities to study and educate the children of government officials; this certainly shows that ibn miskawaih was known to be scholarly by the wider community at that time. ibn miskawaih was also named the third teacher (al-mualimin attsalits) after al-farabi who was dubbed the second teacher (al-mualimin al-tsani) while the one who was considered the first teacher (al-mualimin al-awwal) was aristotle. as the father of ethics in his book tahdzib alakhlak wa tathir al-a'raq (mind education and moral cleansing). meanwhile, the sources of ibn miskawaih's ethical philosophy came from greek philosophy, persian civilization, the teachings of islamic law, and personal experience. ibn miskawaih is a theorist in matters of morality, meaning that he has explored the philosophy of morality in terms of knowledge analysis. this does not mean that ibn miskawaih is not moral, it's just that the problem is viewed from a purely knowledge perspective. 21 b. the work of ibn miskawaih ibn miskawaih's expertise is evidenced by his writings in the form of books and articles. there are 41 books and articles written by ibn miskawaih. all of his works do not escape the importance of moral education (tahzib al-akhlak), among his works are:22 (1) al-fauz al-akbar (great ministry), (2) al-fauz al-asghar (small ministry), (3) tajarib alumam (a history of the great flood written in 369/979 ad) , (4) usman alfarid (a collection of anecdotes, poems, proverbs and aphorisms), (5) tartib al-sa'adah (about morals and politics) al-musthafa (chosen poems). (6) jawidan khairad (collection of wise expressions), (7) al-jami' (about the congregation), (8) al-syiar (about the rules of life), (9) about simple medicine (regarding medicine), (10) about bajat composition (regarding the art of cooking), (11) kitab al-asyribah (regarding drinks), 21 nata, pemikiran para tokoh, 6. 22 miskawaih abdurahman badawi, history of muslim philosophy, ed. mian mohammad sharif (wiesbaden: otto harrossowiz, 1963), 469. hidayah: ibnu miskawaih's islamic economic thinking | 165 (12) tahzib al-akhlaq (regarding morality), (13) risalah fi al-ladzdzat wa-alam fi jauhar al-nafs (text in instantbul, raghib majmu'an no. 1463, sheets 57a-59a).(14) ajwibah wa as'ilah fi al-nafs wa-aql (in the majmu'ah above in the raghib majmu'ah in instanbul). (15) alanswer fi al-masa'il al-tsalats (text in teheren, fihrist maktabat al-majlis, ii no. 634 (31). (16) treatise fi answer fi su'al ali bin muhammad abu hayyan al shufi fi haqiqat al-aql (mashhad library in iran, i no 43 (137). (17) thaharat al-nafs (manuscript in koprulu isntanbul no 7667) muhammad. baqir ibn zain al-abidin al-hawanshari said that also wrote several short treatises in persian (raudhat al-jannah, tehran, 1287 h/1870 m p. 70). regarding the order of his works we only know from miskawaih himself that al-fauz al-akbar was written after al-fauz al-asghar and tahzib alakhlaq is written after the order of al-sa'adah.23 ibn miskawaih's thoughts similar to other islamic figures, ibn 's thoughts miskawaih is also very useful for humans in general and muslims in particular. among his thoughts are: metaphysics.24 a. theologis god according to ibn miskawaih is a substance that does not massive, azali, and creator. god is one in all aspects. he is not divided and does not contain plurality and is not one equal to him. there is without being held and there is him not dependent on others, while others need him. at a glance, the thoughts of ibn miskawaih are the same as al-kindi's thinking. it appears that god according to ibn miskawaih, is a substance that has no form, eternal and creator. one god is all aspects. god does not share because there is no plurality and none is equal to him. god exists without being, and his existence does not depend on others, while others need him. in order to prove the existence of god, ibn miskawaih does not take aristotle's thinking as practiced by previous philosophers. god according to him is the first mover who does not move and the creator who does not change 23 musa, falsafah al-akhlaq fi al-islam. 24 sirajuddin, filsafat islam, filosofis dan filsafatnya (jakarta: rajawali pers, 2012), 129. 166 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 because of it. it is god who is absolutely free from matter, is absolutely unchanging, and it is god's perfect freedom from materiality that makes it impossible for us to describe him in any terms, except with negative symbols.25 god can be known as a negative proposition, and cannot be known as a positive proposition, because doing a positive proposition means equating god with nature. god, for ibn miskawai, is a clear substance and an obscure substance. it is said to be a clear substance because god is the one whose haq (true) means light. according to ibn miskawaih, the first entity that emanates from god is "aql fa'al” (active intellect). this active intellect is without any intermediary, eternal, perfect, and changing. from this active intellect arises the soul and through the intercession of the soul also arises the planet (alfalak). continuous radiance of god can maintain order in this world, if the radiance of god is meant to stop, then existence and life in this world will end. b. prophetic as for the problem of prophet hood, it seems that there is no difference of opinion between ibn miskawaih and al-farabi in minimizing the difference between the prophet and the philosopher, as well as to strengthen the relationship between reason and revelation. all humans need the prophet as a source of information to know the commendable virtues in practical life. prophets are carriers of holy teachings from god.26 according to ibn miskawaih,