ajis: academic journal of islamic studies user username password remember me notifications view subscribe supervised by screened by citedness in scopus editorial team peer review process focus and scope publication ethics author guidlines open acces policy copyright notice submissions journal help template journal content search search scope all authors title abstract index terms full text browse by issue by author by title other journals font size information for readers for authors for librarians current issue home about login 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;lt;div class="statcounter"&amp;amp;amp;amp;amp;amp;amp;amp;gt;&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;gt;&amp;amp;amp;amp;amp;amp;amp;amp;lt;img class="statcounter" src="//c.statcounter.com/12194774/0/a8c6ae9f/0/" alt="web statistics"&amp;amp;amp;amp;amp;amp;amp;amp;gt;&amp;amp;amp;amp;amp;amp;amp;amp;lt;/a&amp;amp;amp;amp;amp;amp;amp;amp;gt;&amp;amp;amp;amp;amp;amp;amp;amp;lt;/div&amp;amp;amp;amp;amp;amp;amp;amp;gt; ajis's visitors ajis journal licensed under a creative commons attribution-noncommercial-sharealike 4.0 international license. &amp;amp;amp;amp;amp;amp;lt;div class="statcounter"&amp;amp;amp;amp;amp;amp;gt;&amp;amp;amp;amp;amp;amp;lt;a title="web analytics made easy statcounter" href="https://statcounter.com/" target="_blank"&amp;amp;amp;amp;amp;amp;gt;&amp;amp;amp;amp;amp;amp;lt;img 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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;lt;div class="statcounter"&amp;amp;amp;amp;amp;amp;amp;amp;gt;&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;gt;&amp;amp;amp;amp;amp;amp;amp;amp;lt;img class="statcounter" src="//c.statcounter.com/12194774/0/a8c6ae9f/0/" alt="web statistics"&amp;amp;amp;amp;amp;amp;amp;amp;gt;&amp;amp;amp;amp;amp;amp;amp;amp;lt;/a&amp;amp;amp;amp;amp;amp;amp;amp;gt;&amp;amp;amp;amp;amp;amp;amp;amp;lt;/div&amp;amp;amp;amp;amp;amp;amp;amp;gt; ajis's visitors ajis journal licensed under a creative commons attribution-noncommercial-sharealike 4.0 international license. &amp;amp;amp;amp;amp;amp;lt;div class="statcounter"&amp;amp;amp;amp;amp;amp;gt;&amp;amp;amp;amp;amp;amp;lt;a title="web analytics made easy statcounter" href="https://statcounter.com/" target="_blank"&amp;amp;amp;amp;amp;amp;gt;&amp;amp;amp;amp;amp;amp;lt;img class="statcounter" src="https://c.statcounter.com/12194774/0/a8c6ae9f/0/" alt="web analytics made easy statcounter"&amp;amp;amp;amp;amp;amp;gt;&amp;amp;amp;amp;amp;amp;lt;/a&amp;amp;amp;amp;amp;amp;gt;&amp;amp;amp;amp;amp;amp;lt;/div&amp;amp;amp;amp;amp;amp;gt; ajis visitor 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 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.v5i1.1370, 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 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(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. 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 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. 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. 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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 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. tabot festival of bengkulu and local wisdoms rifanto bin ridwan curup state islamic college, bengkulu gubug64@gmail.com abstract: tabot is a series of rituals to commemorate the martyrdom of hussein bin ali bin abi talib who died in an unbalance war against the army of yazid bin muawiyah in the battle of karbala. at first, tabot festival was a religious ritual affiliated to shia. it was first brought by sheikh burhanuddin known as imam senggolo in 1685. there are many similarities between tabot in bengkulu and ta’ziyeh ritual celebrated by the followers of shia in persia and other countries that have many adherents of shia. however, their relationship was limited to common history and the execution time only, while in terms of politics and religion, there is no connection between the two over time, there is a shift in the meaning of tabot, from religious ritual became a cultural festival in bengkulu. there are some people who question the authenticity of tabot and consider that it deviates the teachings of religion. however, the study found that the tabot festival is no longer belong to a particular individual or group, but it has become a common property of bengkulu society. it has become a cultural heritage that must be preserved. keywords: tabot, bengkulu, local wisdom introduction in a pluralistic society, the differences in point of view toward phenomena and events are something that cannot be avoided, especially when they are related to individual sentiment or group interests. it also happens regarding the tabot ritual. apart from the phenomenon that tabot is a tourism icon of bengkulu, some people describe it as a heresy that must be removed, while others say that it is a cultural heritage that should be preserved. heresy is embedded in this activity because of the element of deviation from the teachings of islam during the ongoing process of tabot procession. on the other hand, those who want to continue performing mailto:gubug64@gmail.com 150 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 this ritual believe that tabot implies goodness that must be submitted as cultural heritage that deserves to be maintained. from those facts described above, questions arise: how is the tabot ritual carried out so that it evokes different perceptions among the society of bengkulu? what is the basic foundation and legal basis of the implementation of tabot which is carried out every year and how to behave toward it? this study is aimed to explore the history of the emergence of tabot in bengkulu and also to identify where this tradition was originated. the enthusiastic acceptance from bengkulu people who are mostly sunni toward tabot tradition raises a big question. it seems that the sense of belonging of bengkulu community toward tabot make the cultural nuances in tabot festival thicker than the religious one. the history of tabot the word tabot is derived from arabic word (تابوت) which means: a chest to store the goods, or a box made of stone or wood which is used as a place to store the deceased.1 this meaning is in line with the meaning of tabot found in the qur'an, as allah says: "place him (moses) in a chest, then throw it into the river (nile), then surely it took him to the edge of the river".2 tabot in the understanding of bengkulu society is a religious ceremony performed by some muslims in bengkulu as an effort to remember and commemorate the death or the martyrdom of sayyidina hussein bin ali bin abi talib in the battle of karbala, iraq at the beginning of muharram month in 61 hijriyah (681 ad). this ceremony encompasses a series of events held for ten days, started from 1st muharram and ended on the 10th of the same month.3 the entire series of events in tabot are believed as a form of love for the grandson of prophet muhammad, hussein bin ali bin abi talib, who 1ibrahim mustofa, al-mu’jam al-wasith, (istanbul : al-maktabah al-islamiyyah), p. 81. 2 al-qur’an, qs 20:39. 3 badrul munir hamidy (ed.) dkk, upacara tradisional bengkulu; upacara tabot di kodya bengkulu, (bagian proyek dan inventarisasi dan perkembangan nilai-nilai budaya daerah bengkulu; direktorat sejarah dan nilai tradisional, departemen pendidikan dan kebudayaan, 1992. rifanto bin ridwan: tabot festival of bengkulu and local wisdom | 151 was killed in the battle of karbala. it is also believed as a symbol of hostility against the umayyads in general and yazid bin muawiyah in particular as well as the governor ubeidillah bin ziyad who ordered the attack on hussein bin ali bin abi talib and his family. there is no certain evidence that indicates the beginning of tabot ceremony held by bengkulu citizens, but many believe the ceremony has become popular in bengkulu during the construction of the fort malborough, in which the workers from madras and bengali, south india were imported by the british to build the fort approximately in 1714 to 1719.4 although in the end the workers mostly returned to their homes after the construction of fort malborough, most of them had settled in bengkulu and married with the locals. this opinion is contrary to the successor family’s opinions who insist that the celebration of tabot had been implemented long before the construction of the fort malborough. they believe that tabot was brought directly by the indian punjab in the year 1336 ad. they oppose the idea that it was brought by the british workers when they built fort malborough. their opinion is based on the belief that bengkulu is a region that is very similar to the condition of persia. bengkulu has many hills that are regarded as a representation of karbala territory in iraq.5 the majority opinions also believe that tabot celebration in bengkulu was first held by sheikh burhanuddin known as imam senggolo in 1685. sheikh burhanuddin (imam senggolo) came from bengal india. then, he settled in bengkulu and married a local woman who later got offspring. his tomb is still preserved so that it is considered sacred by some residents nowadays. from the facts explained above that show contrary, it can be concluded that the early commencement of tabot ceremony held in bengkulu was started in 1336 ad, brought by the punjab india. as time goes by, this ceremony was not performed anymore by the next generation. later, around 1685 ad, sheikh burhanuddin known as imam senggolo revived that long-abandoned ceremony. in the construction of 4 rizki handayani, dinamika kultural tabot bengkulu (jakarta: uin syarif hidayatullah), p. 141. 5 masudi, tabut dan shi’ah: studi relevansi antara upacara tabut dan paham shi’ah, tesis (surabaya : iain sunan ampel), p. 55. 152 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 fort malborough, the indian workers brought by the british actively participated in the process of tabot ceremony to release their longing to the customs in their village that was also held each year and similar to tabot. time and procedures of tabot the tabot ceremony is a long series of events conducted from the 1st to the 10th of muharram. every day, there are interrelated special events. it begins by taking soil on the 1st of muharram in a place considered sacred and ends with tabot disposal on the 10th of muharram. the details are as follows:6 1. soil taking soil taking is held on the evening of the 29th dzulhijjah, exactly at 22.00 until 00.00 or night in the 1st muharram every year. because the tabot ceremony has sacred values, then the soil must be taken from a sacred place too. there are some lands in bengkulu that are considered having a high degree of sanctity. however, the tabot families choose the lands with the highest levels of sanctity according to them. the lands that are considered to have the highest levels of sanctity are: a. tanah paderi. a location near pantai panjang which has a steep slope. the location is adjacent to fort malborough in bengkulu. b. tebek. it is located close to public cemeteries tebek market which is located in nala beach. the soil taking is aimed to remind humans that they come from the soil and they will return there, so that people are aware of the meaning of life and do not be arrogant or conduct despicable acts in life. the soil is taken two handfuls, then it is shaped like a puppet assumed as hussein's body, wrapped in a white cloth which is then placed in gerga.7 the soil taking is carried out by the chairman of tabot, shaman, and tabot figures, followed by tabot family members and the people who participate to see the event. 6 see the details in: masudi, tabut dan shi’ah: studi relevansi antara upacara tabut dan paham shi’ah, tesis (surabaya : iain sunan ampel), p. 57-68. 7 a small building which size approximately 2x2 meters, 2 or 3 meters high, and built permanently. gerga is made as a symbolic headquarters of hussein bin ali bin abi talib and his troops. rifanto bin ridwan: tabot festival of bengkulu and local wisdom | 153 2. duduk penja penja is an object made in pairs which is shaped like human hands complete with the fingers. each tabot group at least has a pair of penja. the size of penja varies from the size of adult’s palm to children’s palm. penja is usually made of copper, silver or brass. although the original penja was made of gold, but because of the cost of manufacture, the penja made of these materials is adequate enough. these objects are stored above the ceiling of the house for one year. when muharram comes, those things are brought down on the 4th and 5th of muharram at 15:30 to be washed with lime water and rinsed with milk and sandalwood that are equipped with the offering. after being washed, the penja is seated and wrapped in cloth and stored in gerga. this series of events is called duduk penja. penja that is shaped like a human hand is associated with the pair of hands of hussein bin ali bin abi talib and his followers that were found to be scattered and needed to be paired again. 3. menjara it means attack. in tabot ceremony, menjara is expressed by traveling at night to stay in touch with other fellow tabot; younger tabot visits the older and the next day older tabot visits the younger. menjara is performed on the 6th and 7th of muharram after evening prayers until 22:00. this event was accompanied with musical accompaniment of dol,8 thus it attracts people to come see it. beating dol repeatedly is associated with what happened when there was fighting between the troops of hussein bin ali bin abi talib with mu'awiya bin yazid's army. 4. meradai it is a fund raising event done by the chairman of the tabot to community voluntarily. the tabot chief delegates several young teenagers for citation. the teens on duty are called jola. in performing their duty, the jola walk into houses, accompanied by the sounds of tassa.9 meradai is held on 6th and 7th muharram. 5. arak penja 8 a kind of musical instrument made of palm trunk that has been hollowed out and covered with buffalo leather; this instrument is similar to the bedug (a kind of drum). 9 a kind of musical instrument shaped like a small rebana (tambourine), rung by smashing it with a small rotan (cane). 154 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 it means the parade of penja or fingers that is carried on the 7th muharram after maghrib prayer until 21.00. the event starts from gerga in which the penja (fingers) are stored respectively. after being opened with a series of rituals, the penja are strung on double-edged spear and paraded to merdeka hall which route has been determined by the respective chairman of tabot. arriving at merdeka hall, all tabot groups form a line of rows in which all banners and penja are juxtaposed until 21.00 or 22.00. after the event, the penja and banners are taken home and stored in gerga respectively. this event is associated with the efforts of a notice to the public that the fingers of hussein bin ali bin abi talib have been found, so that people are no longer confused and try to look for it. 6. arak seroban it is quite similar to arak penja, but in seroban the procession will be followed by tabot coki, the penja which has been shrouded in a white cloth and placed in tabot coki. the top of the penja is covered with seroban (turban) and then paraded in accordance with the prescribed route. arak seroban is held on the 8th of muharram after maghrib prayer until 21.00 or 22.00. this event is followed by a variety of folk art with many attractions and offering dances. arak seroban is intended for notification to the public that the turban worn by hussein bin ali bin abi talib when fighting in karbala has been found. 7. gam it means a day of mourning. the event was held on the 9th of muharram from 06.00 am until 14.00 o'clock. on this day, all the tabot activities are stopped, there is no sound of dol and tassa. on this day, all the tabot family wail and cry to show deep sorrow over the killing of hussein bin ali bin abi talib in the battle of karbala. 8. arak gedang it means parading all the tabot toward a predetermined place, namely merdeka hall. arak gedang is held on the 9th of muharram. before the tabot is paraded, around 14:00 in the afternoon, it is held an event in which the piece of top the the tabot and the bottom (gedang) tabot are spliced into one piece. this session is called tabot naik pangkeh. during the execution of the event, the entire dol and tassa are rung back as a sign rifanto bin ridwan: tabot festival of bengkulu and local wisdom | 155 that the manufacturing of tabot has been completed entirely. after asr prayer, tabot is taken to the gerga place for soja.10 at night, around 19:00 to 22:00, tabot is paraded around the city of bengkulu. the tabots are decorated with beautiful colorful flowers and decorative lights. arriving at the merdeka hall, those tabots are juxtaposed and given ratings to determine the best tabot. 9. tabot terbuang it is the culmination of the long series of tabot ceremony as a commemoration of the death of hussein in the battle of karbala, so this event is conducted in karabela, a public cemetery in bengkulu city. it is done by disposing tabot to the burial site. this event takes place on the 10th of muharram at 12.00 at noon. before the tabot is discarded, the whole tabot is paraded around the city to the merdeka hall. each tabot must pay homage to imam tabot and ward. on the way to the karabela public cemetery, the parade is accompanied by the sound of dol dan tassa as well as the oceans of masses who follow the tabot event. the ceremony is associated as the last delivery ceremony to husein's body which was buried in karbala and as a reminder for mankind that the fighting between hussein and yazid bin mu'awiya resulted not only a small number of casualties, with the hope that those such things can be avoided and not repeated again. the correlation between tabot and ta’ziyeh ta’ziyeh means entertaining and making stronger.11 in persian community, ta’ziyeh means: a memorial ceremony on every 10th of muharram on the death of hussein bin ali bin abi talib in the unbalanced battle of karbala between the troops of hussein bin ali bin abi talib and the umayyad forces headed by ubeidillah. persian people who were shia followers regard the death of hussein bin ali bin abi talib as an event that should be mourned and regretted by the followers of shia. that is the reason why they held this ceremony as a form of sympathy over the death 10 is a salute to the tabot 11ibrahim mustofa, al-mu’jam al-wasith, (istanbul : al-maktabah al-islamiyyah), p. 598. 156 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 of hussein bin ali bin abi talib and expressed their regret at their inability to help hussein bin ali bin abi talib from enemy attack. this commemoration is celebrated not only in persia (iran) alone, but also in countries where there are many shia followers, such as lebanon, iraq, afghanistan, pakistan, india and others. even in some countries the death commemoration of husein bin ali bin abi talib is celebrated with an extreme way, such as shouting hayya husein hayya husein accompanied by banging the chest and wounding head with sharp objects in order to feel the pain that hussein bin ali bin abi talib felt when he was killed in the incident. the whole series of tabot in bengkulu is also always associated with the death of hussein bin ali bin abi talib. the rituals of soil taking, duduk penja, menjara and so on are all associated with events that happened to hussein bin ali bin abi talib. the correlation of hussein bin ali bin abi talib in every ceremony held in tabot procession is certainly interesting to be studied more deeply. in history of islam, there is not a group that seeks to highlight the figure of hussein bin ali bin abi talib as powerful as shia faction. shia is a group who believes that ali bin abi talib and his descendants are the holders of the caliphate after the death of the prophet muhammad. shia dominates the persian and make it as a base movement in the shia culture, the killing of hussein bin ali bin abi talib is used as a symbol of the struggle in demanding the rights of those who are oppressed. the death of hussein bin ali bin abi talib in karbala is commemorated in a large scale as a sign of their deep love. the entire shia communities feel sorrow and profound sadness. 12 at first, the death anniversary of hussein bin ali bin abi talib was carried out by a minority of shia and yet neatly organized. they only did that in groups. however, after seeing that the death anniversary of hussein bin ali bin abi talib has a potential to foster an outstanding sense of emotional among shia followers, some shia leaders took the initiative to organize this memorial. the first person who took the opportunity was al-mukhtar who claimed to be imam of shia and said he 12 syalabi, sejarah kebudayaan islam, terj. muhktar yahya dan sanusi latief (jakarta : al-husna 1995) p. 268. rifanto bin ridwan: tabot festival of bengkulu and local wisdom | 157 had a chair decorated with various ornaments which he claimed as the chair of ali bin abi talib. one day, when al-mukhtar led a war, he brought the chair to the battlefield and put it in front row. masudi called the almukhtar chair as tabot.13 the death of hussein bin ali bin abi talib really drain emotions and sentiments among shia followers. so, it is not surprising that this tragedy was commemorated with various forms of ceremony in many countries where there are many followers of shia. for example, in pakistan there is a replica of hussein bin ali bin abi talib grave made of wood and adorned with various ornaments, called the rawza. there are also other forms such as a beautiful house regarded as hussein bin ali bin abi talib grave in which it is believed that the pilgrimage to the tomb is considered as a substitute for the pilgrimage to the holy land. some even made a wood decorated with colorful paper that will be discharged into the sea or buried every year.14 after analyzing the series of tabot commemoration held in bengkulu with its various rituals and comparing ta’ziyeh commemoration carried out by shia followers in various countries, we could conclude that there is a relationship between both of these commemoration although only in its history and execution. still, the relationship between the two in terms of politics and religion can not be proved because the tabot family who is the descendants of indian cannot be indicated as shia followers. rizqi handayani even said firmly that tabot is another version of ta’ziyeh tradition celebrated by shia followers in south india.15 the relevances of both commemoration are illustrated by the following matters: 1. the purpose of both tabot and ta’ziyeh are similar: to commemorate the death of hussein bin ali bin abi talib in the battle of karbala. 2. the routine of the execution of these commemorations is also similar: they both are held every year on the month of muharram. 13 masudi, tabut dan shi’ah: studi relevansi antara upacara tabut dan paham shi’ah, p. 88. 14 ibid. p. 89. 15 rizki handayani, dinamika kultural tabot bengkulu (jakarta :uin syarif hidayatullah), p..148 158 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 even tabot family in bengkulu believes if the tabot commemoration is not implemented, there will be a disaster. 3. the attributes used in tabot and ta’ziyeh ceremonies also have the same philosophy: carrying the casket coffin as a symbol of husein bin ali bin abi talib who was killed in the battle of karbala. local wisdom in tabot festival local wisdom is all forms of knowledge, belief, understanding or insight as well as custom or ethics that guide human behavior in ecological community life. local wisdom can be a truth that has become a tradition in an area or customs that grow and develop in the life of a community.16 local wisdom can also be interpreted as the ideas of values (culture) of local wise, full of wisdom, rated both embedded and followed by the members of the community. local wisdom in anthropological term is recognized as the local genius.17 moendardjito in ayatrohaedi says that a cultural element of an area has potential to be a local genius because it has proven its ability to survive.18 in this case, tabot can be interpreted as a regional culture with the potential to survive because it is followed by members of the community. understanding tabot festival as a cultural treasure of the nation that need to be inherited, a tradition worth goodness that needs to be passed, is a manifestation of islam as a religion of rahmatan lil'alamin (that bring mercy to the universe). the eternal virtue will always accompany the journey of human life until the end of the life in the world. kindness will always considered good by anyone at any time as long as no individual or group interests shadows. advice from wise people is needed to help us think that in life we need to look at things with a positive outlook and distance ourselves from negative views because it can also put ourselves in a positive order of life. 16 gorys keraf, linguistik bandingan historis, (jakarta: gramedia, 2010), p. 35. 17ayatrohaedi, kepribadian budaya bangsa, (jakarta: pustaka jaya, 1986), p. 18. 18ibid, p. 41. rifanto bin ridwan: tabot festival of bengkulu and local wisdom | 159 in recent years, there are some parties that disturb the existence of tabot and question the authenticity of deeds in performing tabot festival. they assume that there are elements that deviate from islamic teachings. they think that the deeds that lead to polytheism and bring out the perpetrators from islam, or the individual cult that is forbidden in islam, or tabot celebration itself are the part of the propaganda of certain groups which threaten the faith of bengkulu residents. such views certainly need to be reorganized in order to understand the nature of things with a positive outlook. for now, the tabot festival already does not belong to a particular individual, a particular family or group, or a particular school anymore. currently, the tabot festival belongs to entire communities of bengkulu city because all societies are involved in this celebration. the society gathers to see the festival, small traders contribute to increase the splendor atmosphere, and the local government of bengkulu also supports tabot festival to be a major attraction that can attract tourists, both local and foreign. there are several reasons why we should consider tabot festival as a cultural heritage that should be preserved and not as a digression of religion from certain groups that must be discarded.19 here are some of those reasons: 1. the tabot festival is closely related to the existence of ta’ziyeh ceremony held by shia followers in several countries. the ceremony was supposed to have relation with shia. however, after investigation, it is found that the tabot families are not identified as shia followers. 2. the possible reason for the implementation of tabot tradition in bengkulu by workers of fort marlborough originating from south india is as a boost to maintain customs and traditions of the family from their village, not as a mission to develop the teachings of their religion. 3. interesting fact that we need to consider is the public widespread acceptance of the tabot festival in bengkulu as a culture, not as a 19see also the review of the adjacency of tabot festival to the culture versus religious ritual in: endang rochmiatun, tradisi tabot pada bulan muharram di bengkul : paradigma dekontruksi, p. 54 dan rizki handayani, dinamika kultural tabot bengkulu (jakarta :uin syarif hidayatullah), p. 148. 160 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 religious ritual. although it was likely that they know the origin of religious and ritual elements in it as well as the symbols used during the ceremony. on the facebook page of bengkulu people, many of them invite people to participate in this festival. it was a remarkable welcome for this festival. one of public figures in bengkulu provides special message for the public to understand the tabot festival more wisely so it does not raise controversies regarding religious properties 4. the support from bengkulu provincial government to the tabot festival, both morally and materially, and their action to make it a featured travel icon for the city of bengkulu indicate which direction the tabot festival will be taken. from this side, the tabot festival is made as an attraction that are expected to attract the attention of local and foreign tourists. local and foreign tourist arrivals will certainly improve the welfare of most citizens in bengkulu. in this case, traditional figures, zaharuddin and hm. iskak argue that the presence of tourists in large numbers certainly boosts business and income of traders, transportation providers, hotel and lodging, culinary sector, handicrafts and unique souvenirs of bengkulu.20 however, its main purpose is to preserve the tabot culture itself as the statement submitted by the head of tourism and culture, rudy perdana. 5. several public figures of bengkulu also act positively on the sustainability of tabot festival, where the public openly and enthusiastically participate in this annual festival. the chairman of regional board of nahdlatul ulama (pwnu) bengkulu, prof. dr. h. sirajuddin, expressed support for tabot as a cultural festival in the city of bengkulu. dr. syaifullah, the chairman of muhammadiyah regional board of bengkulu and several other leaders have no objection to the tabot festival in bengkulu as long as it does not lead to acts of idolatry. in fact, they add that we can take important lessons from this festival, which are the spirit 20 harapandi dahri, titik temu sunny dan syi’i : kajian tradisi tabot bengkulu(jakarta : penamadani, 2008), h. 83. rifanto bin ridwan: tabot festival of bengkulu and local wisdom | 161 of unity, hard work, and mutual help of the people of bengkulu in preparing and celebrating this tabot festival.21 conclusion tabot festival that became a travel icon of bengkulu city is rooted in shia culture brought by the workers of fort marlborough originating from south india. imam senggola (sheikh burhanuddin) is believed to be the first to bring the tabot tradition to bengkulu. in the beginning, this tradition was introduced to expand the shia proselytizing in bengkulu city, as well as the expression of sipai people to treat their homesickness for their customs and habits. over times, shia proselytizing was not received by bengkulu citizens whose majority embrace sunni. so, tabot was essentially just a traditional ceremony performed by the sipai, although the elements of ritual that defense hussein bin ali bin abi talib was also not lost. the outstanding public acceptance and support from bengkulu provincial government reinforce the cultural side of tabot that must be preserved. the development of the cultural side of tabot makes it free from the bonds of individual or communal as well as makes it the common property of bengkulu society. most groups who dispute the authenticity of tabot in terms of religion do not reduce the substantiality of bengkulu leaders to continue supporting and maintain the tabot festival as a tourist icon of the city of bengkulu. in fact, they hope that the people of bengkulu can take positive values exemplified by the parties involved in preparing tabot festival, especially the spirit of unity, hard work and cooperation. as a tourism icon of the city of bengkulu, we hope that the tabot festival quality can always be upgraded so it is able to attract tourists to come to the city of bengkulu to enjoy tabot festival. along with the increasing number of tourists who come to bengkulu, the public welfare in bengkulu will also increase. wallahu a’lam (allah knows best). 21 rizki handayani, dinamika kultural tabot bengkulu (jakarta: uin syarif hidayatullah), p. 146. 162 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 bibliorgaphy ayatrohaedi, kepribadian budaya bangsa, jakarta: pustaka jaya, 1986. badrul munir hamidy (ed.) dkk, upacara tradisional bengkulu; upacara tabot di kodya bengkulu, (bagian proyek dan inventarisasi dan perkembangan nilai-nilai budaya daerah bengkulu; direktorat sejarah dan nilai tradisional, departemen pendidikan dan kebudayaan, 1992. endang rochmiatun, tradisi tabot pada bulan muharram di bengkulu: paradigma dekontruksi, palembang: uin raden patah. gorys keraf, linguistik bandingan historis, jakarta: gramedia, 2010. harapandi dahri, titik temu sunny dan syi’i: kajian tradisi tabot bengkulu, jakarta: penamadani, 2008. ibrahim mustofa, al-mu’jam al-wasith, istanbul: al-maktabah al-islamiyyah, 2002. khallaf abdul wahab, kaidah-kaidah hukum islam, jakarta: raja grafindo persada, 1996. masudi, tabut dan shi’ah: studi relevansi antara upacara tabut dan paham shi’ah, tesis, surabaya : iain sunan ampel, 2002. rizki handayani, dinamika kultural tabot bengkulu, jakarta: uin syarif hidayatullah. syalabi, sejarah kebudayaan islam, terj. muhktar yahya dan sanusi latief, jakarta: al-husna 1995. ulfa fajarini, peranan kearifan lokal dalam pendidikan karakter, jakarta: uin syarif hidayatullah, 2014 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/. 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. 5, no. 2, 2020 iain curup – indonesia | issn 2580-3174, (p); 2580-3190 (e) doi: 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.v5i1.1373, 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 knowledge scientifically. as a result, it becomes scientific knowledge that can be understood and accepted by the audiences following their respective capacities. refe ren c es achmad, fatoni, and ivonia. “studi analitis peristiwa isra’ mi’raj nabi muhammad saw dalam pendekatan sains.” momentum: jurnal sosial dan keagamaan 7, no. 1 (2018): 159–84. https://doi.org/10.29062/mmt.v7i2.22. ain, trise nurul, and faris ashari. “isra’ mi’raj dalam kajian al-qur’an dan sains.” jurnal inovasi pendidikan fisika dan integrasinya 01, no. 02 (2018): 29–34. http://ejournal.hikmahuniversity.ac.id/index.php/jipfi/article/view/81. h istiqomah, m i sholeh: the concept of buraq in the events of isra’ mi'raj | 65 al-barzanji, ja’far bin hasan. “ (وثرا)مولد البرزوجي .” in مولد البرزوجي, edited by bassam muhammad barud. abu dhabi: ishdarat al-sahah al-huzrajiyah, 2008. al-syafi’iy, syekh muhammad nawawi. nurudh dhalam syarh nadham aqidatul awam li ahmad marzuqi. surabaya: darul ilm, 1936. alisyahbana, 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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 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. (ed.). antologi studi islam, teori dan metodologi. yogyakarta: sunan kalijaga press, 2000. -------. pendekatan studi islam dalam teori dan praktek, cet. iii. yogyakarta: pustaka pelajar, 2001. mujiburrahman. mengindonesiakan islam, representasi dan ideologi.yogyakarta: pustaka pelajar, 2009 nurisman. pemikiran filsafat islam harun nasution, pengembangan pemikiran islam di indonesia. yogyakarta: teras, 2012. qomar, mujamil. fajar baru islam indonesia? kajian komprehensif atas arah sejarah dan dinamika islam nusantara. bandung: mizan, 2012. riyanto, waryani fajar. 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. rozak, abdul, “filsafat ilmu kalam (studi ilmu pemikiran dalam islam).” makalah. the9 annual conference on islamic studies, surakarta, 2-5 november 2009. ngainun: peengembangan studi islam | 165 s. suriasumantri, jujun, ”penelitian ilmiah, kefilsafatan, dan keagamaan: mencari paradigma kebersamaan,” dalam m. deden ridwan (ed.). tradisi baru penelitian agama islam: tinjauan antardisiplin ilmu. bandung: nuansa, 2001. susetya, wawan. sembah raga hingga sembah rasa, menemukan hakikat dalam praktik penghambaan. yogyakarta: kreasi wacana, 2010. sztompka, piötr. sosiologi perubahan sosial, terj. alimandan. cet. v. jakarta: prenada, 2008. http://mudjiarahardjo.com/materi-kuliah/218-sekilas-tentang-studi-tokohdalam-penelitian-.html, diakses selasa, 7 agustus 2014. http://mudjiarahardjo.com/materi-kuliah/218-sekilas-tentang-studi-tokoh-dalam-penelitian-.html http://mudjiarahardjo.com/materi-kuliah/218-sekilas-tentang-studi-tokoh-dalam-penelitian-.html 166 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 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 women's leadership in islamic perspective ilda hayati postgraduate of jakarta state islamic university ildasatu@yahoo.co.id abstract: the existence of prophet hadith which stated: “will not prosper. a people who submit their affairs to women”, has provoked serious debate among muslims. it is concerning about the legality of a woman as public leaders. the resistance of groups who refused is directly proportional to the group that is not questioned about the gender as a leader. different viewpoints among khilafiyah caused the difference. besides reviewing the authenticity of hadith above, the following article explains the diversity of scholars’ opinions on women's leadership. keywords: leadership, women, islamic perspective introduction in the discourse of women's leadership is always being serious debating among muslims.1 on the one hand there is a group that taboo making women as leader, but on different sides there are other groups that can accept women as a leader. the groups that prohibited it, base their arguments on the hadith of the prophet which expressly called if 1 in indonesia, this women's leadership debating had erupted when the 1999 elections, megawati sukarno putri that in fact as the current chairman of the pdi-p is predicted to become candidates 1999-2004. not a bit of indonesian clerics who reject women become leaders for reasons not in accordance with islamic teachings. on the contrary, many are not disputed by various reasons. (cf.. busman edyar in the article "on female leadership" daily pelita, february 1999). the strength of this polemic caused some muslim politicians like amin rais, hamzah haz, nur mahmudi ismail, and several other islamic political party building group central axis then successfully put abdurrahman wahid as the first president in the reform era. while the supporters of megawati sukarno putri disappointment that originally were euphoric with victory in the elections, the relative can be muted by placing megawati as vice president. 164 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 any nation will not be lucky if led by women. 2 for those shar'ie, it is final provision and no other meaning aside of prohibition makes women as leaders. psychological reasons, physical and other various minus perceptions towards women strengthen the rejection of women as leaders. moreover, according to them and qs.4: 34 which are mentioned men as a leader of women.3 otherwise, a group that allows women to be leaders usually arises from gender equality activators. for them every person has an equal right to get the leadership right. gender cannot be an excuse to ban on female leadership because; women are not second creation (creature grade two) or sub-ordinate of men. all human being are equal before god. even though, in their point of view, the verse and the hadith related to women's leadership must be understood in context. controversy women's leadership is not only related to theological issues its self, but also connected to sociological and political dimensions. matan hadis in the same editorial (except narrated by ahmad), there are some histories who narrated the history regarding to the women's leadership, as follows; riwayat bukhari 1. in the book of maghozi chapter 82 hadits number 4425.4 ثـََنا َعْوٌف َعْن احلََْسِن َعْن َأِيب َبْكَرَة قَاَل َلَقْد نـََفَعِين اللَُّه ِبَكِلَمٍة َحدَّثـََنا ُعْثَماُن ْبُن اْهلَْيَثِم َحدَّ َم أَيَّاَم اجلََْمِل بـَْعَد َما ِكْدُت أَْن َأحلََْق بَِأْصحَ اِب مسَِْعتُـَها ِمْن َرُسوِل اللَِّه َصلَّى اللَُّه َعَلْيِه َوَسلَّ ُكوا اجلََْمِل َفأُقَاتَِل َمَعُهْم قَالَ َلمَّا بـََلَغ َرُسوَل اللَِّه َصلَّى اللَُّه َعَلْيِه َوَسلََّم أَنَّ أَْهَل فَاِرَس َقْد َملَّ َعَلْيِهْم بِْنَت ِكْسَرى قَاَل َلْن يـُْفِلَح قـَْوٌم َولَّْوا أَْمَرُهْم اْمرَأَةً 2 this hadith reads ْْوا قـَْومٌ يـُْفِلحَ َلن اْمَرأَةً أَْمَرُهمْ َولَّ in this very popular hadith, the prophet used the term qaum which is the wording nakirah. in the concept of usul fiqh, lafazh (words) in the form nakirah including lafazh khaash (خاص). however, because of lafazh قوم is in nafi redaction, then lafazh قوم including lafazh 'aam (عام). lafadz 'aam is lafadz which includes on each afrad without restrictions. so lafad قوم included in any group, whether related to the emergence of the hadith or not, including those that live today. 3 this verse reads النساء على قوامون الرجال (mem are leaders for women) 4 abu abdullah muhammad bin isma’il al-bukhari, shahih al-bukhari, (beirut: dar ibn kasir, 1407 h/1987m), cet iii , juz 4, h.1610 ilda: women’s leadership in islamic perpective | 165 based on the hadith above, the chain of narrators composed as follows: abu bakroh, hasan, 'auf, and uthman ibn al-haytham 2. in the book of fitan hadith number.7099.5 ُ نَفََعنِي لَقَدْ : قَالَ بَْكَرةَ، أَبِي َعنْ َحَسِن،ال َعنِ َعْوٌف، َحدَّثَنَا الھَْیثَِم، ْبنُ ُعْثَمانُ َحدَّثَنَا أَیَّامَ بَِكلَِمةٍ هللاَّ َولَّْوا قَْومٌ یُْفلِحَ لَنْ » :قَالَ ِكْسَرى اْبنَةَ َملَُّكوا فَاِرًسا أَنَّ َوَسلَّمَ َعلَْیھِ هللاُ َصلَّى النَّبِيَّ بَلَغَ لَمَّا الَجَمِل، اْمَرأَةً أَْمَرھُمُ based on the hadith above then its sanad composed of narrators as follows; abu bakroh, hasan, 'auf, and' uthman ibn haytham, as same as sanad hadith which is contained in the book of maghozi, with a slight difference editor only. 3. at-tirmidhi in the book of fitan chapter. 75 hadith 2262.6 قَالَ بَْكَرةَ أَبِي َعنْ اْلَحَسنِ َعنْ الطَِّویلُ ُحَمْیدٌ َحدَّثَنَا اْلَحاِرثِ ْبنُ َخالِدُ َحدَّثَنَا اْلُمثَنَّى ْبنُ ُمَحمَّدُ َحدَّثَنَا ُ َعَصَمنِي ِ َرُسولِ ِمنْ َسِمْعتُھُ بَِشْيءٍ هللاَّ ُ َصلَّى هللاَّ اْستَْخلَفُوا َمنْ قَالَ ِكْسَرى ھَلَكَ لَمَّا َوَسلَّمَ َعلَْیھِ هللاَّ ُ َصلَّى النَّبِيُّ فَقَالَ اْبنَتَھُ قَالُوا اْمَرأَةً أَْمَرھُمْ َولَّْوا قَْومٌ یُْفلِحَ لَنْ َوَسلَّمَ َعلَْیھِ هللاَّ based on the hadith above then sanad composed of narrators as follows; abu bakroh, hasan, humaid at-thowil, khalid bin al-harith, and muhammad bin al-mutsann 4. an-nasa’i in the book of qudhot chapter 8 hadith number 5388.7 قَالَ بَْكَرةَ أَبِي َعنْ اْلَحَسنِ َعنْ ُحَمْیدٌ َحدَّثَنَا قَالَ اْلَحاِرثِ ْبنُ َخالِدُ َحدَّثَنَا قَالَ اْلُمثَنَّى ْبنُ دُ ُمَحمَّ أَْخبََرنَا ُ َعَصَمنِي ِ َرُسولِ ِمنْ َسِمْعتُھُ بَِشْيءٍ هللاَّ ُ َصلَّى هللاَّ اْستَْخلَفُوا َمنْ قَالَ ِكْسَرى ھَلَكَ لَمَّا َوَسلَّمَ َعلَْیھِ هللاَّ اْمَرأَةً أَْمَرھُمْ َولَّْوا قَْومٌ یُْفلِحَ لَنْ قَالَ بِْنتَھُ قَالُوا based on the hadith above then sanad composed of narrators as follows; abu bakroh, hasan, humaid, khalid bin harits, dan muhammad bin al-mutsanna 5. ahmad bin hanbal a. hadits 20402.8 5 abu abdullah muhammad bin isma’il al-bukhari, shahih al-bukhari... cet iii, juz. vi, h. 2600 6 abi ‘isa muhammad bin ‘isya bin saurah at-tirmidzi, sunan tirmidzi, (beirut: dar al kutub al ilmiyah, 1421/2000), cet. i,juz 4, h. 263 7 abi abdurrahman ahmad bin syu’aib bin ‘ali bin bahar an-nasai, sunan an-nasai; syarah hafiz jalaluddin al suyuthi, (beirut: dar al kutub al ilmiyah, 1421/2000), jilid iv juz viii, h. 227 8 imam ahmad bin hanbal, musnad imam ahmad bin hanbal, (bairut : muassasah risalah, 1995),juz 24 hal.43 166 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 ُ َصلَّى النَّبِيِّ َعنْ بَْكَرةَ أَبِي َعنْ أَبِي َحدَّثَنِي ُعیَْینَةَ َعنْ یَْحیَى َحدَّثَنَا یُْفلِحَ لَنْ قَالَ َوَسلَّمَ َعلَْیھِ هللاَّ اْمَرأَةٍ إِلَى أَْمَرھُمْ أَْسنَُدوا قَْومٌ based on the hadith above then sanad composed of narrators as follows;; abu bakroh, abi ‘uyainah, ‘uyainah, dan yahya b. hadits 20474.9 َصلَّى هللاِ َرُسولَ َسِمْعتُ : قَالَ ، بََكَرةَ أَبِي َعنْ ، أَبِیھِ َعنْ ، ُعیَْینَةُ َحدَّثَنَا ، بَْكرٍ ْبنُ ُمَحمَّدُ َحدَّثَنَا ُ .اْمَرأَةٍ إِلَى أَْمَرھُمْ أَْسنَُدوا قَْومٌ یُْفلِحَ لَنْ : یَقُولُ َوَسلَّمَ َعلَْیھِ هللاَّ based on the hadith above then sanad composed of narrators as follows; abu bakroh, abi ‘uyainah (abdurrohman bin jautsan), ‘uyainah, dan muhammad bin bakr c. hadits 20517.10 هللا صلى هللاِ َرُسولُ قَالَ : قَالَ ، بَْكَرةَ أَبِي َعنْ ، الَْحَسنِ َعنِ ، كٌ ُمبَارَ َحدَّثَنَا ھاشم، َحدَّثَنَا .اْمَرأَةٌ تَْملُِكھُمُ قَْومٌ یُْفلِحَ لَنْ : وسلم علیھ based on the hadith above then sanad composed of narrators as follows;; abu bakroh, hasan, mubarok; dan hasyim asbab al wurud al hadist the appearance of the prophet statements about women's leadership is closely linked to the succession of events that occurred in the persian empire. a prophet statement is also associated with previous events, where the prophet had sent 'abdullah ibn hudaifah to send a letter containing an invitation to convert islam the rulers of bahrain. after the objective was accomplished in accordance with the message, and accepted by rulers of bahrain, then the rulers of bahrain gave a message to kisra. after reading the letter from prophet muhammad saw, kisra refused and frazzled the letter. according bin al-musayyab history –after the incident came to the prophet muhammad sawthen the prophet said: "anyone who has been tearing my letter, will be torn apart (self and kingdom) that person" 11 9 imam ahmad bin hanbal, ...juz 24 hal.120 10 imam ahmad bin hanbal, ... juz 24 hal. 149 11 al-‘asqolani, ibnu hajar. fath al-bāri: syarh shahih al-bukhari. jus viii. libanon: dar al-kutub al-ilmiyah, cet. iv, 2003, h. 159 ilda: women’s leadership in islamic perpective | 167 not long after the incident, the persian empire was chaotic and killings committed by close relatives of the king. until the killing happened in order to reach succession leadership, then, a woman named buwaran bint syairawaih bin d'andrea (d'andrea grandchildren who never sent the letter of the prophet) was appointed as the queen (d'andrea) in persian. this is because the buwaran father died and his son (brother of buwaran) has been killed. therefore, buwaran then crowned as a queen. these events were recorded in history occurred in 9 h.12 on hearing this, the prophet said: "there will be unlucky if a people ruled by women". sanad dan narrator analysis based on a study of the narrator and sanad of hadith narrated from some of history, it can be concluded: 1. sanad of the hadith narrated by bukhari, tirmidhi, nasai and ahmad in the first and second hadith indicates muttasil hadith means of transmission is not interrupted until the prophet, this shows that the hadith is the hadith marfu. 2. except for one hadith whish is narrated by ahmad (third history) showed no muttasil because at one sanadnya there is a hadith narrators that mubarok fadhlah bin abi bin umayyad known tobaqah never met with friends, thereby affecting the wa ta'dil indicating jarh dha'iful hadith. 3. the hadith above included in ahad hadith i.e. each thabaqah consists of three, two or a narrator only. and based on the classification of hadith ahad hadith ahad hadith was categorized as' aziz ahad. 4. the companions of abu bakrah gave the hadith to two people, namely hasan and abi uyainah. hasan received by three persons namely mubarok, humaid and 'auf. from mubarok hadith accepted by 'affan bin muslim and up to ahmad, from humaid hadith accepted by khalid bin al-harith and accepted by muhammad ibn al-mutsanna, from auf hadith accepted by' 12 abu falah ‘abd al-hayy bin al-’imad al-hanbali, syazarat al-zahab fi akhbar man zahab, (beirut: dar al-fikr), 1979, jilid. i, hal. 13). see also ibrahim bin muhammad kamaluddin al syahir ibn ib hamzah al husainy al hanafiy al dimasqy, al bayan wa ta’rif asbab al wurud hadis al syarif, beirut : maktabah ilmiyah, 1402/1282), cet. i, h. 125 168 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 uthman ibn al-haytham and reaching al-bukari, at -tirmidzi and an-nasai. from abi 'uyainah accepted by' uyainah then received by two, muhammad bin bakr and yahya and up to ahmad. 5. based on the rules of sanad hadith validity, hadeeth narrated by al-bukhari, at-tirmidhi, an-nasai and ahmad on first and second hadith indicates the degree of quality hadith shohih, it's based on the criteria of hadith validity. 6. based on the rules of sanad hadith validity, hadeeth narrated by al-bukhari, at-tirmidhi, an-nasai and ahmad on first and second hadith indicates the degree of quality hadith shohih, it's based on the criteria of sanad hadith validity 7. in terms of sanad between the narrator one and another on the sanad hadith narrated by bukhari, tirmidhi, nasai and ahmad history of the first and second sanad is connected (muttasil) 8. in terms jarh wa ta'dil based on ratings and comments of the scholars jarh wa ta'dil the narrators contained in the hadith narrated by bukhari, tirmidhi, nasai and ahmad history first and second. it can be said that they included a narrator-narrator has just character and dhabit (tsiqah).13 9. generally narrators, they all are dhabbit (memorized perfectly hadith which receives and able to convey it to others). 10. avoiding syuzuz (all syazan), because all tsiqat narrators, having more than one narration and from the aspect of honor did not contain contradictions. 11. there was no 'illat (defects) in both the sanad and matan hadith. while in the third ahmad hadith found a narrator that is mubarrok in its tobaqoh. he was mentioned never met with companions. thus, in jarh wata'dil was mentioned as weak and the hadith is dhoif. but because there is a martyr in the narration of al-bukhari, at-tirmidhi and an-nasai with the degree of quality hadith shohih then this hadith that had lifted dhoif to be hasan lighoirihi. matan analysis 13 jamaludin abi al-hajjaj yusuf al-mazi, tahdzibul kamal fi asmair-rijal, (bairut : muassasah risalah, tt.), hal.16, h 95, h 437, 505, jil 7, h 355, jil 8, h 35, jil 17,h 34, jil20 h.160, jil 23, h77,jil 24,h 530,jil 26, h.359, jil 27 h.180 ilda: women’s leadership in islamic perpective | 169 based on the hadith editors and some of the history above, there are some differences in the composition of the editorial. hadith al-bukhari hadith seems to be a very complete in editorial writing compared to other hadith history. it can be understood from the content of al-bukhari hadith that explains about the circumstances at the time it was delivered by the prophet hadith. it is the times of war when the best friend jamal nearly joined the camel riders and friends wanted to fight with themhe said; 'when came to the prophet sallallaahu' alaihi wasallam, that the population of persia has been headed by a daughter of the king's d'andrea, he said: "a people will not prosper, if it is led by a woman.". likewise the hadeeth narrated by at-tirmidhi and nasai that explain about when the friend heard from the messenger obituary d'andrea, then the apostle asked about who the successor. then they answered her daughter who will replace d'andrea. the prophet sallallaahu 'alaihi wa salam said: "there will be lucky a people who authorize their affairs to a woman." while the narration of ahmad editor of the hadith directly shows the main points of hadith. it describes “ will not be happy if a clan led by a woman”. here are some differences in the editorial matan hadith: 1. the history of al-bukhari, at-tirmidzi and an-nasai matan hadith editors used is: اْمَرأَةً أَْمَرھُمْ َولَّْوا قَْومٌ یُْفلِحَ لَنْ 2. the history of ahmad in the first hadits and the second matan hadith editors used is: اْمَرأَةٍ إِلَى أَْمَرھُمْ أَْسنَُدوا قَْومٌ یُْفلِحَ لَنْ 3. the history of ahmad in the third hadith matan hadith editor used is: َرأَةٌ امْ تَْملُِكھُمُ قَْومٌ یُْفلِحَ لَنْ from the three matan hadith above, there are differences in the usage of the word wallauw amrahum, asnadu amrahum ila, and tamlikuhum, which has the meaning surrender, resting, authorize affairs. although there are differences in the editorial to one and another in the above hadith, there is no contradiction in terms of the meaning of honor. in general the above of hadith convey one thing about a people will not be happy if it is led by a woman. 170 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 syarah hadits: ulama’s opinions about women's leadership as mentioned in the introduction above, a long polemic happened associated with whether or not a woman should be the leader. the following classifications of khilafiyah. in the book subulus salam explained: "abi bakroh ra of the prophet saw: will not win a people who hand over their affairs (leadership) to women. the hadith narrated by bukhari. "this hadith is a proposition on not allowed hand over the leadership of the muslims to women, even though syarak decided women set as a leader in her husband's house. however hanafi found about submitting some legal permission about law except hudud issue to women. while ibn jarir found it is allowed set a women as a leader unanimously, and the hadith explains only about not going to be lucky to hand over their affairs to a woman, they just banned deprived of luck, because the business that they do not lead to fortune.14 1. prohibiting opinion the opinion, which forbids women became heads of state, relies primarily on the hadith of abu bakrah above and emq 4:34. from these two texts are among jurists of the salaf, including schools of the four argued that the requirement to be al-imam is male and should not be women, except hanafi, who believe a woman should be a judge in matters of the economy, because the permissibility of women become witnesses in terms muamalah, but not in matters of state leaders. it is based on the hadith 15 ibn kathir, for example, in tafsir ibn kathir in interpreting surah annisa 4:34 states: مبا فضَّل اللّه “الرجل قيم على املرأة، أي هو رئيسها وكبريها واحلاكم عليها ومؤد�ا إذا اعوجت. ري من املرأة، وهلذا كانت النبوة أي: ألن الرجال أفضل من النساء، والرجل خ” بعضهم على بعض لك األعظم؛ لقوله _صلى الّله عليه وسلم: ُ لن يفلح قوم ولَّو أمرهم “خمتصة بالرجال، وكذلك امل أي: من املهور ” ومبا أنفقوا من أمواهلم“رواه البخاري، وكذا منصب القضاء وغري ذلك ” امرأة 14 muhammad bin isma’il al-amiru al-yamani ash-shan’ani, subulus salam syarah bulughul maram, (riyadh: maktabah nazzar musthafa al-baz, 1995 m/1415h), p.1924 15 an-nasai...... vol. iv , p. 227 ilda: women’s leadership in islamic perpective | 171 اآلية، ” وللرجال عليهن درجة“_تعاىل_: فناسب أن يكون قيماً عليها كما قال الّله… والنفقات يعين أمراء عليهن، أي تطيعه فيما أمرها الّله به من ” الرجال قوامون على النساء“وقال ابن عباس: …)طاعته the man is a woman leader ... because men are more important than women. itulab why prophetic reserved for men as well as great king; ... as well as judges and other positions ... ibn abbas said: "male female leader" meant as amir that must be obeyed by women ar-razi in tafsir ar-razi in line with ibnu katsir view: أحكام وبعضھا حقیقة، صفات بعضھا كثیرة، وجوه من حاصل النساء على الرجل فضل أن واعلم في والشھادة واالعتكاف والخطبة واألذان والجھاد والصغرى الكبرى اإلمامة وفیھم شرعیة باالتفاق والقصاص الحدود the primacy of men over women arises from many sides. some of it is factual properties were others in the form of sharia law such as alimamate as-kubro and al-imamate as-sughro, jihad, the call to prayer, and others16 wahbah zuhaili in dalam al-fiqh al-islami wa adillatuhu citing scholars ijma that one of the requirements to become an imam is a man (dzukuroh): تتحمل وال عادة، لمرأةا تتحملھا ال كبیرة قدرة یتطلب المنصب عبء فألن الذكورة وأما علیھ هللا صلّى قال الخطیرة، والظروف والحرب السلم في الوظیفة ھذه على المترتبة المسؤولیة .ذكراً اإلمام كون على الفقھاء أجمع لذا» امرأة أمرھم ولوا قوم یفلح لن: « وسلم for men [as the terms of office of al-priests] because the workload requires great skills that generally cannot be done by women. women also cannot take responsibility arising from this position in times of peace or war and a dangerous situation. the prophet said: 'there will be triumph of a people who gave leadership in women' therefore, fiqh scholars agree that the office of priest to be male).17 16 muhammad al razi, tafsir fahrur razi, beirut : dar al fikr, 1426/2005, vol. iv, p. 77 17 wahbah zuhaili al-fiqh al-islami wa adillatuhu, damaskus : dar al fikr, 1418/1997, vol. viii, p. 5937 172 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 certainly al-imam here is al-imam al-udzma or al-caliph al-ammah who heads the muslim world. however, according to wahbah zuhaili, the issue of the post of qadi or judge, there are differences in fiqh scholars that are required to men or women are also allowed to occupy this position: بصیراً سمیعاً مسلماً حراً بالغاً عاقالً یكون أن فیھ یشترط القاضي أن على المذاھب أئمة اتفق والذكورة العدالة، اشتراط في واختلفوا ناطقاً، imam schools agreed that the condition for qadhi is sensible, puberty, independent, muslim, not deaf, not blind, not dumb. they differ in terms fair and men.18 scholars who allowed women to occupy the post of qadi, or judge are abu hanifah, ibn hazm and ibn jarir at-tabari. ibn rushd detailing this difference of opinion in the book bidayatul mujtahid: حنیفة أبو وقال لحكم،ا صحة في شرط ھي: الجمھور فقال: الذكورة اشتراط في اختلفوا وكذلك اإلطالق حاكماعلى المرأة تكون أن یجوز: الطبري قال. األموال في قاضیا المرأة تكون أن یجوز شيء كل في scholars differed about the requirement of men as judges. jumhur say: it is a prerequisite for the validity of a legal verdict. abu hanifah said: should women be qadhi in problem assets. at-tabari said: the woman may be a judge is absolute in all respects.19 imam al baghowi as described in the book of ahkam ibanatul syarah bulughul marom believes that a woman should not be priests, heads of state and qodli. the grounds are a priest obliged him out of the palace to organize and carry out jihad. meanwhile qodli must leave the house in deciding the case. though this case the woman is considered aurot where such work does not fit, proper and reasonable for her because women are weak in some work.20 meanwhile, among the contemporary scholars who forbid women leadership was spearheaded by wahhabi clerics. abdul aziz bin abdullah 18 ibid. 19 abu walid bin muhammad bin ahmad bin muhammad bin rusyd al qurtuby al andalusy, bidayatul mujtahid fi nihayah al muqtashad, lebanon : dar al fikr, tt, juz. i, h. 491 20 abi abdillah abdus salam. ibanatul ahkam syarah bulughul marom. (beirut:maktabah darul fikr , tth) juz iv h: 274 ilda: women’s leadership in islamic perpective | 173 bin baz said in his fatwa that women are forbidden to occupy any high office in the government: على واإلجماع والسنة الكتاب دل وقد یجوز، ال للمسلمین العامة للرئاسة واختیارھا المرأة تولیة امون الرجال: { تعالى قولھ: الكتاب فمن ، ذلك ، بعض على بعضھم هللا فضَّل بما النساء على قوَّ باب من العامة الرئاسة في وكذا ، أسرتھ في وقوامتھ الرجل لوالیة شامل عام اآلیة يف والحكم من وغیرھما والرأي العقل أفضلیة وھو ، اآلیة في التعلیل ورود الحكم ھذا ویؤكد ، أولى : كسرى ابنةَ الفرسُ ولَّى لما وسلم علیھ هللا صلى قولھ: السنَّة ومن. والرئاسة الحكم مؤھالت تولیة تحریم على یدل الحدیث ھذا أن شك وال البخاري رواه ،) امرأة أمَرھم ولَّوا قومٌ یفلح لن( نفى وقد ، العموم صفة لھ كلھ ذلك ألن ؛ بلد أو إقلیم إمرة تولیتھا وكذا ، عامة إلمرة المرأة . ربالخی والفوز الظفر ھو والفالح ، والھا عمَّن الفالح وسلم علیھ هللا صلى الرسول women's leadership riasah ammah lil muslims it is not allowed. quran, hadith and consensus are already showing it. evidence of the al-quran is surah an-nisa 4:34. law of that paragraph includes male power and leadership in the family. especially in public areas ... the proposition is the hadith the prophet "a people will not prosper if it is ruled by a woman." there is no doubt that this hadith indicates the prohibition of women's leadership in the public authority or the authority of a special district. because of them all have a common trait. prophet has negated victory in a country led by women).21 fatwa bin baz above does not differentiate between riasah ammah the al-khilafat al-ammah by al-al-khassah region. all high positions such as judges, ministers, governors, and all positions in charge of men haram occupied by women as well. 2. allowing opinion along with a group that prohibit women become leaders, then there are also the group that allowed it. m. qurays sihab for example, argues that the above hadith specifically intended for the persians only and not to all societies and in all affairs. consequently, according to qurays sihab none of the arguments can be understood as a ban on involving women in the political or provisions restricting certain fields for men.22 21 abdullah bin abdul azin bin baz, maj, muk fatawa ibn baz, no. fatwa: 30461, hlm. i/424. a similar opinion is also visible on the standing committee fatawa ad-daimah, fatwa number: 11780, p. xvii/ 13. 22 m. qurays sihab, wawasan al qur’an ; tafsir tematik atas pelbagai persoalan umat, bandung : mizanmedia uatama, 2007, second edition, p. 416 174 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 likewise, muhammad sayid thanthawi, sheikh of al-azhar and the grand mufti of egypt, stated that the leadership of women in any job position does not conflict with sharia. it is allowed for both as head of state (al-al-udzma region) as well as positions underneath. in his fatwa magazine quoted ad-din wal hayat, tantawi asserted: المرأة بتولي أشاد الكریم القرآن ألن اإلسالمیة الشریعة یخالف ال الدولة رئاسة المرأة تولي ان یخالف ذلك كان إذا وأنھ سبأ ملكة عن وجل عز المولى ذكرھا التي اآلیات في المنصب لھذا هللا صلى هللا رسول حدیث صن وحول القصة ھذه في ذلك الكریم القرآن لبین اإلسالمیة الشریعة معینة بواقعة خاص الحدیث ھذا ان طنطاوي قال ،) امرأة أمرھم ولو قوم یفلح لم: ( وسلم علیھ تتولى أن فللمرأة.: التعمیم سبیل على وسلم علیھ هللا صلى الرسول یذكره ولم الفرس دولة وھي ال أنھ إال التشریعیة المجالس في عضوا تصبح وان والسفیرة والوزیرة والقاضیة الدولة رئاسة یحتم ألنھ فقط بالرجال خاص المنصب ھذا ألن األزھر شیخ منصب تتولى أن مطلقا لھا یجوز .)للمرأة شرعا یجوز ال وھذا للصالة المسلمین إمامة صاحبھ على women who occupied the position as head of state does not conflict with sharia as the koran praised the woman who occupies this position in a number of verses about queen balqis of saba. and that if it is contrary to the sharia, then surely al-quran will explain it in this story. as for the prophet's words that "a people will not prosper if it is ruled by women" tantawi said that this hadith is specific to a particular event that is the kingdom of farsi and the prophet did not call it in general. therefore, women should occupy the position as head of state, judges, ministers, ambassadors, and became a member of the legislature. only women are not allowed to occupy the position of shaykh al-azhar for this office specifically for men only because he was obliged to become the prayer that sharia is not permissible for a woman.23 this opinion was approved by yusuf qaradawi. he affirmed that women have the right to occupy the post of head of state (riasah daulah), mufti, members of parliament, the right to elect and be elected or any position in the government or in the private sector because of the attitude of islam in this matter is clear that she has the ability to perfect (tamam al ahliyah ). according to qaradawi none nash quran and hadith that forbids women to occupy any position in the government. however, he warned that women who work outside the home should follow 23 saudi daily okaz, 28 muharram 1429 edition, p. 39 quoting from the magazine addin wal hayat egypt as quoted a. fatih syuhud in pemimpin perempuan dalam islam, http://www.fatihsyuhud. net/2013/11 accessed on october 20, 2015 ilda: women’s leadership in islamic perpective | 175 predetermined rules of sharia as a) there should be no seclusion (alone in a closed room) with the opposite sex are not mahram, 2) should not forget its main task as a mother who educate children, and 3) have to keep islamic behavior in dress, say, behave, and others.24 but in the book fikh daulah fi al-islam, al qordhawi explained that the purpose of the ban on hadith امرأة أمرھم ولوا قوم یفلح لن is a ban on being a leader in public power against the ummah everything, meaning that dilaramg just become head of state, while the leadership of some of the problems there is no obstacle for women to carry it. seeing this speaker yusuf qaradawi thinks it is likely to allow a woman to become president, but did not become caliph, because the president is not the same as the caliph, who just led the party of the ummah only, ie only one country is not a head of state in the sense of caliph. ali jumah muhammad abdul wahab, the mufti of egypt today, among the influential cleric who allow women to be head of state and any high office such as judges, ministers, members of parliament, and others. however, he agreed with yusuf al-qaradawi that the position of the imamate of al-udzma which oversees the entire muslim world must be held by men as one of its tasks is to become the prayer. ali jumah stated that the leadership of women in various positions has often happened in the history of islam. no fewer than 90 women who had served as a judge and head of the region, especially in the era of the ottoman caliphate. for jumah, the decision of women to occupy public office is a personal decision between her and her husband.25 analysis on ulama’s opinions on women's leadership from the opinions of scholars above, the speakers tend to the opinion that allow women as leaders, but to become a president, has a condition that is very tight, which is for women who are really able to assume responsibility as a leader, to be able to solve the problem of ummah 24 yusuf qardawi dalam fatawa muashirah. also posted on the official website: http://goo.gl/p3k8nt sebagaimana dikutip a. fatih syuhud dalam pemimpin perempuan dalam islam, http://www.fatihsyuhud. net/2013/11 accessed on october 20, 2015 25 ali jumah muhammad abdul wahab in his fatwa that was published in the egyptian daily al-jumhuriyah, edition january 28, 2007 as cited in a. fatih syuhud pemimpin perempuan dalam islam, http://www.fatihsyuhud. net/2013/11 accessed on october 20, 2015 176 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 complex. in understanding the hadith that states that any nation that is led by women would not be happy, will not prosper, speakers better understand based asbab al wurud, which is associated with the background of the release of the statement of the prophet. the least three things are; first, the prophet's response to the situation in the succession of the persian empire. the transition of power from the late emperor to his daughter, where previously d'andrea also act arrogant to tear the letter prophet who was sent to him, until the prophet angry and criticized him, saying he was going to hurt, and it becomes a fact, he was killed in the power struggle, then his leadership was continued by a female leader, which it violates the conditions at that time. secondly, in relation to the position of a woman at the time, it is no secret that women at that time did not have room to move freely as it is today, although there is, but the amount is very small. patriarchal culture is so entrenched have put women at a marginal position. they are no more just as a complement of three corners namely wells, a kitchen, and a mattress. with a system like this they are not prepared to get out of the confines of the three dimensions. third, regarding the problem of power system centered on a person. by managing the country depends on a person, in the absence of power sharing as montesqeu, then a king (emperor) will determine the fate of a state in black and white. if the state is managed by a woman, while during this culture that just puts women domestic padaposisi, of course, very risky if they are later involved in the public domain. thus, when there is such a drastic social change in which women are now many well-educated and trained to be involved in various ways including being a leader, then why are not they as leaders, if their skills are adequate for it. associated with the paragraph that says that man is a leader for women, then in our view this in the context of the household, as described by many commentators in various books of tafsir. this means that one should not a woman performing as a leader in the public domain, but when it is in the domestic realm he remained as the wife of her husband (the husband as head of household) and as the mother of his children. while a woman can carry out this task, then it is legitimate to be a leader in public affairs. ilda: women’s leadership in islamic perpective | 177 conclusion scholars differed on whether a woman should be a public leader. one reason for the emergence of the difference is related to the prophet's hadith which states that the nation will not prosper if it is led by a woman. matan or the sanad from the side, this tradition included authentic. because, in addition narrated by bukhari, hadith is also narrated by tirmidhi, nasa'i, abu daud and ahmad. in other words, we can be sure that hadis is indeed derived from the prophet. those who opposed the leadership of women, tend to understand this hadith is leterleks. if it has been outlined by the prophet, the obligation of muslims is sami'na wa atha'na. on the contrary, the group that did not question the leadership of women, tend to understand this tradition contextually. that is, asbab al wurud tradition or community social back ground when the hadith the prophet said, so a serious consideration on the permissibility of female leader. bibliorgaphy agung, budi, takhrij hadis tentang kepemimpinan perempuan dalam islam, https://budieagung.wordpress.com/ 2011/10/23 al-‘asqolani, ibnu hajar, fath al-bāri: syarh shahih al-bukhari. jus viii (libanon: dar al-kutub al-ilmiyah), cet. iv, 2003 al-bukhari, abu abdullah muhammad bin isma’il, shahih al-bukhari, (beirut: dar ibn kasir), cet. iii, 1407 h/1987m baz, abdullah bin abdul aziz bin majmuk fatawa ibn baz, no. fatwa: 30461. aldimasqy, ibrahim bin muhammad kamaluddin al syahir ibn hamzah al husainy al hanafiy, al bayan wa ta’rif asbab al wurud hadis al syarif, (beirut : maktabah ilmiyah), cet. i, 1402/1282 al dimasqy, al jalil hafiz imaduddin abu fida ismail ibn kasir al qursy, tafsir al qur’an al azhim, (mesir : maktabah masiir), tt, juz. i edyar, busman dalam artikel “tentang kepemimpinan wanita” harian pelita, pebruari 1999. hanbal, imam ahmad bin, musnad imam ahmad bin hanbal, (beirut : muassasah risalah), 1995 https://budieagung.wordpress.com/ 178 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 al-hanbali, abu falah ‘abd al-hayy bin al-’imad, syazarat al-zahab fi akhbar man zahab, (beirut: dar al-fikr), jilid. i, 1979. ibn rusyd, abu walid bin muhammad bin ahmad bin muhammad al qurtuby al andalusy, bidayatul mujtahid fi nihayah al muqtashad, lebanon : dar al fikr, tt, juz. i al-jaziri, abdurrahman, mazahib al arba-ah,(beirut: dar al fikri,tth) al-mazi, jamaludin abi al-hajjaj yusuf, tahdzibul kamal fi asmair-rijal, (beirut : muassasah risalah, tt.) al-nasai, abi abdurrahman ahmad bin syu’aib bin ‘ali bin bahar, sunan annasai; syarah hafiz jalaluddin al suyuthi, (beirut: dar al kutub al ilmiyah), jilid iv juz viii, 1421/2000 qardawi, yusuf dalam fatawa muashirah.: http://goo.gl/p3k8nt al qurthubi, al jaami’ li ahkam al qurán , (beirut: dar kitab ‘ilmi, tth) alrazi, muhammad, tafsir fahrur razi, (beirut : dar al fikr), jilid iv, 1426/2005 salam, abi abdillah abdus, ibanatul ahkam syarah bulughul marom. (beirut:maktabah darul fikr , tth) juz iv al-shan’ani, muhammad bin isma’il al-amiru al-yamani, subulus salam syarah bulughul maram, (riyadh: maktabah nazzar musthafa al-baz), 1995 m/1415h shihab, m. qurays, wawasan al qur’an ; tafsir tematik atas pelbagai persoalan umat, bandung : mizan media utama, cet. i edisi kedua, 2007 syuhud, a. fatih, pemimpin perempuan dalam islam, http://www.fatihsyuhud. net/2013/11 al-tirmidzi, abi ‘isa muhammad bin ‘isya bin saurah, sunan tirmidzi, (beirut: dar al kutub al ilmiyah), cet. i, 1421/2000 wahab, ali jumah muhammad abdul dalam fatwanya yang dimuat di harian aljumhuriyah mesir, edisi 28 januari 2007 zuhaili, wahbah al-fiqh al-islami wa adillatuhu, (damaskus : dar al fikr), juz. viii, 1418/1997 http://goo.gl/p3k8nt http://www.fatihsyuhud/ islamic studies in sumatera: prospects and challenges zuhri sunan kalijaga state islamic university, yogyakarta zuhri01@yahoo.com abstract: discussing about 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. 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(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 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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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 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, fortuna dewi. “foreign policy, islam, and democracy in indonesia”, journal of indonesian social sciences and humanities vol. 3 , ( 2010): 38-39. bappenas. 2009. “chapter 8 strengthening politics outside foreign affairs and improving international cooperation.” www.bappenas.go.id/files/3013/6514/6211/bab8__20090202204616__1756_9.pdf on august 1st, 2019. djelantik, sukawarsini. diplomacy: between theory and practice. yogyakarta: graha science, 2008. embassy of indonesia. “brief history of 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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 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. 2, 2020 iain curup – indonesia | issn 2580-3174, (p); 2580-3190 (e) doi: 10.29240/ajis.v5i2.1959 | page: 117-138 repetition in surah al-fath: (qur’anic stylistic studies) hanik mahliatussikah, himatul istiqomah universitas negeri malang, indonesia himastiq@gmail.com abstract. language and literature have a complex relationship with religion. the concrete example of these relationship can be observed in the qur’an. the qur’an as a muslim holy book is revealed in arabic which is fulled by beautiful language styles. even, the beauty of diction in the qur’an was recognized by prominent arabic literaturer in his time. one of language style which dominates the beauty of the qur’an is repetition. therefore, the research of repetition in the qur’an is importance in term of linguistics, literature, and religion. through a qualitative approach and content analysis, this research aims to explore the types of repetition in one of madaniyah’s surah, namely al-fath. the results are found in this surah as follows. 1) there are four types of repetition in surah al-fath, namely phonological, morphological, syntax, and semantic repetition. 2) the most common repetition found in surah al-fath is phonological repetition then syntax repetition. 3) themost common type of phonological repetition is initial rhyme as morpheme. 4) the most common type of syntax repetition is word repetition as partial reduplication.the results of this research are useful as a theoretical reference, especially regarding the style of repetition in the qur’an. keywords: repetition, qur’anic stilistic, al-fath introduct io n the qur'an is the greatest miracle of the prophet muhammad. it is a masterpiece full of the beauty of language.although it is not a literary work, the qur’an descent shook the literary world with deeply shaken1. it even weakens the veteran arabian literature one of them 2 1 agussalim beddu malla, ‘nilai estetika al qur ’ an dan pengaruhnya terhadap jiwa’, tamaddun: jurnal bahasa, sastra, dan budaya, 17.1 (2018), 4–6 (p. 5). 2 mustafa ṣādiq al-rāfiʻi, i’jāz al-qur’ān wa al-balāgat al-nabawiyah (beirut: dar al-kitab al-nabawi), pp. 17–18. 118 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 was the famous arab poet from dousclan called thufail. he became a muslim after listening to several verses of the qur’an red by the prophet muhammad 3. the qur'an’s postponement is capable of softening those who have a harsh personality . one of them was the second successor, umar ibn alkhaththab. he became a muslim after listening to several verses of the qur’an read by his sister, fatima binti al-khaththab. ere was th4 also professor of mathematics at kansas university in the united states of america named jeffrey lang. he was an atheist then became a muslim and created some islamic books after studying the qur’anhe qur’an is 5 valid even withouttesting and proofing. because the qur'an contains a complete set of signified and the signifier.6 there is no doubt that the beauty of language has a more important role as part of the miracles of the qur’an. it belongs to the arabic language and literature from the qur'anic stylistic studies that are taught about the use of beautiful language in the qur'an7. the purpose of this study is to give decorations to the language, either spoken or written, where the reader or listener feels the specific effects8. it includes the phonological, morphological, syntax, and semantic that were issued from the qur'an9. one of these studies is repetition.10 3 abd almālik ibn hisyām, al-sīrah al-nabawiyah li ibn hisyām, ii (mesir: mustafa albābi alhalabī wa awlādu, 1955), p. 383. 4 navid kermani, ‘the aesthetic reception of the qur’an as reflected in early muslim history’, in literary structures of religion meaning in the qur’an, ed. by issa’ j boullata, i (surrey: curzon press, 2000), p. 260. 5 ahmad fuad effendy, sudahkah kita mengenal al-quran? (malang: misykat indonesia, 2013), p. 5. 6 ibnu khaldun, muqaddimah ibn khaldun (spanyol, 1377), p. 95. 7 syihabuddin qalyubi, stilistika bahasa dan sastra arab (yogyakarta: karya media, 2013), p. 87. 8 gorys keraf, diksi dan gaya bahasa (jakarta: gramedia-pustaka utama, 2007), p. 112; nyoman kutha ratna, stilistika: kajian puitika bahasa, sastra, dan budaya (yogyakarta: pustaka pelajar, 2009), p. 8. 9 wahyu hanafi, ‘stilistika al-qur’an; (ragam gaya bahasa ayat-ayat ṭalab dalam diskursus stilistika) wahyu’, al mabsut:jurnal studi islam dan sosial, 11.1 (2017), 1–19 (p. 1). 10 tahereh mirshahi and ali sabaghi, ‘repetition; the stylistic feature of fakhr al-dīn ibrahīm ‘irāqī’s lyrics’, iran journals, 13.54 (2017), 143–62 (p. 144). mahliatussikah, istiqomah: repetition in surah al-fath… | 119 repetition is the action of repeating something that has already been written or said. it has many functions in the structure of the sentence, such as destination confirmation 11. repetition also has a function to highlight important things 12. it was also useful as a request for addressing attention 13. repetition is an important topic in common researchs, such as art, literature, and qur’anic14. some scholars saw that repetition in the qur'an is a defect. however, other scholars saw that it was decorated15. huda and sa’dudin16have also researched that repetition in maulid simt al-duraar has an important function which is to give the greatest and strongest effect on readers and listeners.in the hadiths, pransiska17found that verbal repetition has functions to emphasize meaning, to warn, to 11 dwi septiani, ‘majas dan citraan dalam puisi “mishima” karya goenawan mohamad (kajian stilistika)’, jurnal sasindo unpam, 8.1 (2020), 12–24 (p. 19); erlina zahar, ‘analisis struktur majas seloko hukum adat sebagai bentuk ekspresi simbolik nilai-nilai religius masyarakat melayu jambi’, jurnal ilmiah dikdaya, 8.1 (2018), 150– 59 (p. 157) ; hasmi noviant, ‘penggunaan majas dalam puisi menggunakan media lagu siswa kelas viii smp negeri i gunung talang’, jurnal pendidikan rokania, 2.2 (2017), 200–209 (p. 208) . 12 mohammad makinuddin, ‘mengebal ushlub dalam struktur kalimat dan makna’, miyah, jurnal studi islam, 14.2 (2018), 160–81 (p. 170); ogorodnikova l.a., panin v.v., and ryndina yu.v, ‘stylistic repetition in the lyrics by francis albert sinatra’, colloquium journal, 8.60 (2020), 80–82 (p. 82) . 13 habeeb m. areef al-saeedi, ‘the function of repetition in trump ’ s inaugural address: a discourse analysis study’, education college journal, 28.august 2017 (2018), 709–32 (p. 709). 14 mo’taz anad ghozawan, ‘جماليات التكرار في التصميم الطباعي’, iraqi: academic scientific journal, 15.14 (2017), 14–26 (p. 14). 15 muhammad luthfil anshori, ‘أسلوب التكرار في القرآن الكريم’, lisania: journal of arabic education and literature, 1.1 (2017), 56–73 (p. 56) . 16 ‘stylistica of maulid simtud durar’s repetition created by habib ali bin muhammad husein al-habsyi nur’, jurnal al bayan: jurnal jurusan pendidikan bahasa arab, 11.2 (2019), 232–53 (p. 232) . arabia: jurnal pendidikan ,’أسلوب التكرار في األحاديث النبوية )دراسة تحليلية داللية(‘ 17 bahasa arab, 10.1 (2018), 1–18 (p. 1). 120 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 intimidate, or to threaten. it has been said that repetition as a sign of entrenchment, confirmation, alert, and affirmation.18 al-zarkasyi19 said that repetition is one of the values of miracles in the qur’an. so, the research about it is important to do it. this is proven by the existence of previous scientific research on it. nailah20 found in surah al-mursalat the use of repetition, including confirmation, determination, glorification, and conversion. ihsanuddin21found in surah al-syu’ara a different interpretation from the rule of repetition of almaraghi and al-shabuni. maskhuroh22 found in surah al-rahman several interpretations of the repetition of the verses of al-mishbah, which are blessings, the resurrection, and the reward of deeds. aisyah23 found in surah al-an’am verbal and non-verbal repetition of affirmation, alertness, excitement, exaggeration in warning, and alienation. najib and arwan24 found the use of repetition in phrase dlarranand naf’an, which puts a succession as a denial of polytheism. nazri, majid, and abdullah 25 found the repetition of the word maa’ has the function as evidence of the miracle of the qur’an in terms of eloquence. maa’ is the same word but it has different meanings. which has already been mentioned indicates the importance of the role of repetition in scientific research, especially in the qur’anic studies. 18 cholil cholaf basheer, ‘التكرار والتناض في دعاء الندبة دراسة داللية’, iraqi: academic scientific journal, 22.2 (2019), 423–46 (p. 426). 19 al-burhān fī ulūmil qur`ān (kairo: wahbah, 1991), p. 9. 20 ‘penafsiran ayat tikrar dalam surah al-mursalat menurut muhammad ‘ali alsabuni’ (uin sunan gunung djati bandung, 2018). 21 ‘penerapan kaidah tikrar dan hikmahnya dalam surah al-shu’ara’ prespektif ahmad musthafa al maraghi dan muhammad ali al-shabuni’ (uin sunan ampel surabaya, 2016). 22 ‘studi pengulangan ayat pada surat al-rahman (telaah atas tafsir almisbah)’, jurnal unisda, 2018, 70–84 (p. 83) . .(uin sunan ampel surabaya, 2019) ’أسلوب التكرار في سورة األنعام‘ 23 24 ‘ragam makna penafsiran lafal darran dan naf’an secara berdampingan (kajian pengulangan al-qur’an) muhammad’, śaliĥa, 3.1 (2020), 1–30 (p. 1). 25 ‘repetition of al-ma’ and ma’ in quranic context: meanings and intents’, alturath journal of al-quran and al-sunnah, 2.2 (2017), 80–87 (p. 80) . mahliatussikah, istiqomah: repetition in surah al-fath… | 121 therefore, with qualitative descriptive approach, the researchers aim to continue the previous research by revealing the repetition style including phonological, morphological, syntax, and semantic in surah al-fath as one of surah madaniyah in the qur’an. this research will use to indicate a part of the eloquent miracle of the qur’an. this also will give a contribution as a repetition theory, especially for qur’anic stylistic studies. types of rep etit ion tarigan26 said that repetition is the type of language style for repeating the word or a part ofthe word. keraf27said that repetition consists of eight types. that is also found in several previousresearch as follows 28: 1. anaphora, the repetition occurs at the beginning of the sentences or verses. 2. epiphora, the repetition occurs at the end of the sentences or verses . 3. mesodiplosis, the repetition occurs in the modes of sentences or verses. 4. tautotes, the repetition occurs repeatedly in the structure of sentences or verses. 5. epizeuxis, the repetition occurs repeatedly in the sentences or verses . 6. epanalepsys, the repetition of the first sentence in the final sentence or verse. 7. anadiplosis, the repetition of the final sentence in the first sentence or verse. 8. symploke, the repetition of the first and the final sentence in several sentences or verses. 26 pengajaran kosa kata (bandung: angkasa, 1993), p. 199. 27 diksi dan gaya bahasa (jakarta: gramedia-pustaka utama, 2004). 28 alvyna rohmatika, ‘repetisi dalam antologi puisi buku latihan tidur karya joko pinurbo: kajian stilistika’, bapala, 5.2 (2018), 1–15 (p. 4); sidiq aji pamungkas and kundharu saddono, ‘repetisi dan fungsinya dalam novel di tanah lada karya ziggy zezsyazeoviennazabrizkie: analisis stilistika’, metasastra: jurnal penelitian sastra, 11.1 (2018), 113–30 (p. 113) ; mas darul ihsan, ‘repetition values on martin luther king jr. speech’, jees (journal of english educators society), 3.2 (2018), 177–88 (p. 177) ; dian anik cahyani and others, ‘repetition as lexical aspect of autism therapist in speech therapy process’, in proceedings of the fifth prasasti international seminar on linguistics (atlantis press, 2019), cccxxxviii, 101– 5 (p. 101) . 122 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 dineen mentioned that the repetition happens into the four elements of language, namely: phonological, morphological, syntax, and semantic29.izzat and ahmad 30 found in the poem al-syukru li allah syukran laisa yansharimthe phonological repetition included epicardial, spontaneous, and microscopic. syahra and baqee31mentioned that repetition in applying has six types, namely: total repetition, partial, parallel, grammatical repetition, synonym, and semi-repetition. phonolog ical r epet itio n in su rah al fath phonological repetition is the variety of appearances affecting the vocal structure due to the joining of sounds in successive verses in which the particular phoneme 32. among the types of phonological repetition as follows. 1) alliterationis the repetition of a consonant in successive words. 2) assonance is the repetition of a vowel in successive words33. 3) initial rhyme, 4) middle rhyme, 5) final rhyme 34.the final rhyme consists of three types. firstly, terminal rhyme (saj’ muththarraf) is the rhyme that occursbecause of the last word of consistent in qafiyah nor wazan. secondly, parallel rhyme (saj’ mutawazi) is the rhyme that occurs because of the last word of consistent in qafiyah and wazan. thirdly, inlaid rhyme 29 mohd imran khan, ‘reduplication in arabic and urdu’, international journal of english and education, 5.4 (2016), 336–44 (p. 337); nurul azizah and others, ‘repetisi leksikal pada al-quran surat al-kafirun’, in prosiding seminar nasional linguistiks dan sastra (semantik) (semarang: uns press, 2019), pp. 656–62 (p. 658). التكرار الصوتي دراسة في بنية التشكيل األفقي والعمودي للظاهرة قصيدة )الشكر هلل شكرا ليس ينصرم( ‘ 30 academic journal of nawroz university, 8.1 (2019), 84–97 ,’للشاعر )أبو مسلم البهالني( أنموذجا (p. 84) . larbi) ’ظاهرة التكرار في فن المقامة مقامة الوباء لمحمد المويلحي أنموذجا )دراسة لسانية نصية(‘ 31 ben m’hidi university, 2017). 32 sarhan gafat salman and royam abdulhasan majhul, ‘ التكرار في خطاب االستكبار في .iraqi: academic scientific journal, 18.4 (2018), 1–29 (p. 2) ,’القرآن الكريم )دراسة أسلوبية صوتية( 33 riyadh abbas al-jasy’ami, ‘the use of phonological repetition in the texts of english proverbs’, iraqi: academic scientific journal, 20 (2009), 156–71 (p. 157); alip sugianto, ‘kajian stilistika terhadap mantra warok etnik jawa panaragan’, leksema: jurnal bahasa dan sastra, 1.2 (2016), 81–88 (p. 88) . 34 sri wahyuni and mohd harun, ‘analisis struktur fisik dan struktur batin poisi anak dalam majalah potret anak cerdas’, master bahasa, 6.2 (2018), 115–23 (p. 115). mahliatussikah, istiqomah: repetition in surah al-fath… | 123 (saj’ murashsha’) is the rhyme that occurs because of the word is the same in qafiyah and wazan35. alliteration alliteration in surah al-fath is three types, as in the following table. no term verse type of repetition 1 ... بُِكمْ ... بُِكمْ ... لَُكمْ ... 11 there is alliteration in consonant “كم” 2 ُتمْ ... ُتمْ ... َظَنن ُتمْ ... َوَظَنن ... َوُكن 12 there is alliteration in consonant “تم” 3 ُكمْ ... ِدَيُكمْ َعن َفَرُكمْ ... َواَي ... اَظ 24 there is alliteration in consonant “كم” 4 ُهمْ ... لَُمو ُهمْ اَنْ َتع ُهمْ ... َتَطـ ُو ن ُهمْ ... مِّ ... ِمن 25 there is alliteration in consonant “هم” 5 َنُهمْ ... َماُهمْ ... َتٰرىُهمْ َبي ... َمَثلُُهمْ ... َمَثلُُهمْ ... ِسي ُهمْ ... ِمن 29 there is alliteration in consonant “هم” table 1: types of alliteration in surah al-fath according to the previous table, alliteration was found in three consonants.the first, alliteration of“ ُكم” was found in two verses, in the 11thand 24thverse. the second, alliteration of “ ُت” was found in one verse, in the 12thverse. the third, alliteration of “ُهم” was found in two verses, in the 25th and 29th verse. assonance assonance in surah al-fath is seven types, as in the following table. no term verse type of repetition 1 ِبيًنا... َفَتۡحَنا إِنَّا مُّ 1 there is assonance in long vowel “نا” 2 ... َوَيۡهِدَيكَْ َعلَۡيكَْ... َذۢنبِكَْ... لَكَْ... 2 there is assonance in short vowel “َْك” 3 ِمِني نَْ... ... َكانَْ... ٰخلِِدي نَْ ... ال ُمؤ 5 there is assonance in short vowel “َْن” 4 ِرِكي نَْ... ال ُمٰنفِقِي نَْ... ۤانِّي نَْ... َوال ُمش ... َظنَّْ... الظَّ ... َجَهنَّمَْ... َولََعَنُهمْ 6 there is assonance in short vowel “َْن” 35 a n m nawas, m t habeebullah, and a b m aliyar, ‘ السجع في سورة القمر: دراسة تحليلية in 6th international symposium of fia (sri lanka: south eastern university of ,’في علم البديع sri lanka, 2019), pp. 341–51 (p. 341). 124 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 no term verse type of repetition 5 هُ... ُرو هُْ َوُتَعزِّ هُ َوُتَوقُِّرو ... َوُتَسبُِّحو 9 there is assonance in short vowel “ُْه” 6 َنكَْ الَِّذي نَْ ِانَّْ نَْ ِانََّما ُيَبايُِعو ... َفِانََّما نََّكثَْ... ُيَبايُِعو ... َنف ِسه ْ 10 there is assonance in short vowel “َْن” 7 َنا ْ... َوالَُنا َشَغلَت َنا اَم لُو فِرْ َواَه َتغ ... لََنا َفاس 11 there is assonance in long vowel “نا” 8 نَْ... ُكمْ ... ال ُمَخلَّفُو نَْ ۚ ْ َنتَّبِع ُدو نَْ... ُيِري لُو َفَسَيقُو َنَنا َبلْ ُسُدو نَْ... ْۚ َتح ... َيف َقُهو 15 there is assonance in short vowel “َْن” 9 َنا... َنا... َذُرو َنَنا... َتتَّبُِعو ُسُدو ...ْۚ َتح 15 there is assonance in long vowel “نا” 10 َقلِي ًلْ ِالَّْ... َلْ... َكٰلمَْ... ِاٰلى... 15 there is assonance in long vowel “ل” 11 نَْ... ِمنَْ لِّل ُمَخلَّفِي نَْ... َعو َنُهمْ ... َسُتد اَوْ ُتَقاِتلُو نَْ لُِمو ... ُيس 16 there is assonance in short vowel “َْن” 12 َنَها... نَْ... َتأ ُخُذو ِمِني نَْ... َولَِتُكو ... لِّل ُمؤ 20 there is assonance in short vowel “َْن” 13 َنَتهْ ... َحِميَّةَْ ال َحِميَّةَْ... ... التَّق ٰوى َكلَِمةَْ... َسِكي 26 there is assonance in short vowel “َْت” 14 َنْ ... َصَدقَْ لََقدْ ... ِري ًبا... ُمَقصِّ َقِري 27 there is assonance in short vowel “َْق” table 2: types of alliteration in surah al-fath according to the previous table, assonance was found in seven vowels. the first, assonance of “نا” was found in three verses, in the 1st, 11th, and 15th verse. the second, assonance of “ ك” was found in one verse, in the 2nd verse. the third, assonance of “ ن” was found in six verses, in the 5th, 6th, 10th, 15th, 16th, and 20th verse. the fourth, assonance of “ ُه” was found in one verse, in the 9th verse. the fifth, assonance of “ال” was found in one verse, in the 15th verse. the sixth, assonance of “ ت” was found in one verse, in the 26th verse. the seventh, assonance of “ ق” was found in one verse, in the 27th verse. repetition of initial rhyme repetition of initial rhyme in surah al-fath is two types, as in the following table. mahliatussikah, istiqomah: repetition in surah al-fath… | 125 no term verse type of repetition 1 ... وَْ ۚ ْ... وَْ ْۚ 4 there is the repetition of initial rhyme in morpheme form 2 5... وَْ ۚ ْ 6... وَْ ْۚ ... وَْ 7... وَْ ۚ ْ ... وَْ 5, 6, 7 there is the repetition of initial rhyme in morpheme form 3 11... َبلْ ۚ ْ 12... َبلْ 11, 12 there is the repetition of initial rhyme in morpheme form 4 13... وَْ 14... وَْ ۚ ْ... وَْ 13, 14 there is the repetition of initial rhyme in morpheme form 5 ... َوَمن ْۚ ... َوَمن ْۚ 17 there is the repetition of initial rhyme in word form 6 19... وَْ ْۚ ... وَْ 20... وَْ 21... وَْ ۚ ْ... وَْ 22... وَْ 23... وَْ ْۚ 24... وَْ ۚ ْ... وَْ 25... وَْ ۚ ْ 26... وَْ ۚ ْ 19, 20, 21, 22, 23, 24, 25, 26 there is the repetition of initial rhyme in morpheme form 7 28... وَْ ۚ ْ وَْ ْۚ ... وَْ ۚ ْ... وَْ ۚ ْ ...29 28, 29 there is the repetition of initial rhyme in morpheme form table 3: types of repetition of initial rhyme in surah al-fath according to the previous table, the repetition of the initial rhyme was found in two types, morpheme and word. the first, morpheme “ و” was found in 16 verses, in the 4th, 5th, 6th, 7th, 13th, 14th, 19th, 20th, 21st, 22nd, 23rd, 24th, 25th, 26th, 28th, and 29th verse. while morpheme “ ب ل” was found in two verses, in the 11th and 12th verse. the second, word “ و م ن” was found in one verse, in the 17th verse. repetition of middle rhyme repetition of middle rhyme in surah al-fath is three types, as in the following table. no term verse type of repetition 1 ... لَكَْ... 1, 2 there is the repetition of middle rhyme in phrase form 2 ِهمْ ... ِهمْ ... َعلَي ... َعلَي 6 there is the repetition of middle rhyme in phrase form 126 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 no term verse type of repetition 3 نَْ... نَْ... ُيَباِيُعو ... ُيَبايُِعو 10 there is the repetition of middle rhyme in word form 4 10... َمنْ ... َمنْ ... 11... َمنْ ... 10, 11 there is the repetition of middle rhyme in word form بِْ فِيْ ... 5 12 ,11 ... قُلُو there is the repetition of middle rhyme in phrase form 11 ... بُِكمْ اََرادَْ... 6 there is the repetition of middle rhyme in phrase form ُتمْ ... 7 12 ... َظَنن there is the repetition of middle rhyme in word form 8 يََّشۤاءُْ َمنْ ... يََّشۤاءُْ َمنْ ... ... 14 there is the repetition of middle rhyme in phrase form 9 ... َحَرجْ __ َعلَى... َعلَى... َحَرجْ __ َعلَى ... َحَرجْ __ 17 there is the repetition of middle rhyme in morpheme and word form 10 َرةًْ َمَغانِمَْ... ... َكِثي 19, 20 there is the repetition of middle rhyme in phrase form 11 ... َحِميَّةَْ ال َحِميَّةَْ... 26 there is the repetition of middle rhyme in phrase form 12 ي نِْ... ِدي نِْ... ... الدِّ 28 there is the repetition of middle rhyme in word form 13 ... َمَثلُُهمْ ... َمَثلُُهمْ ... 29 there is the repetition of middle rhyme in phrase form table 4: types of repetition of middle rhyme in surah al-fath according to the previous table, the repetition of the middle rhyme was found in three types.the first, phrase form was found in 10 verses, in the 1st, 2nd, 6th, 11th, 12th, 14th, 19th, 20th, 26th, and 29thverse. the second, word form was found in 5 verses, in the 10th, 11th, 12th, 17th, and 28thverse. the third, morpheme form was found in one verse, in the 17th verse. repetition of final rhyme repetition of final rhyme in surah al-fath is three types, as in the following table . no term verse type of repetition 1 ًما... 4 َحِكي ًما... 5 َعِظي 4, 5 there is the repetition of final rhyme in terminal rhyme (saj’ muththarraf) 2 ًرا... 11 َخِبي ًرا... 12 ُبو 11, 12, 13 there is the repetition of final rhyme in terminal rhyme (saj’ muththarraf) mahliatussikah, istiqomah: repetition in surah al-fath… | 127 no term verse type of repetition ًرا... 13 َسِعي 3 ًما... اَلِي 16, 17 there is the repetition of final rhyme in inlaid rhyme (saj’ murashsha’) 4 ًما... 19 َحِكي ًما... َتقِي 20 مُّس 19, 20 there is the repetition of final rhyme in terminal rhyme (saj’ muththarraf) 5 ًرا ... 21 َقِدي ًرا ... 22 َنِصي 21, 22 there is the repetition of final rhyme in parallel rhyme (saj’ mutawazi) 6 ًما... 25 اَلِي ًما... 26 َعلِي 25, 26 there is the repetition of final rhyme in parallel rhyme (saj’ mutawazi) table 5: types of repetition of final rhyme in surah al-fath according to the previous table, the repetition of the final rhyme was found in three types. the first, terminal rhyme (saj’ muththarraf) was found in 7 verses, in the 4th, 5th, 11th, 12th, and 13th verse. the second, inlaid rhyme (saj’ murashsha’) was found in 2 verses, in the 16th and 17th verse. the third, parallel rhyme (saj’ mutawazi) was found in 4 verses, in the 21st, 22nd, 25th, and 26th verse. morpholog ical r ep etitio n in surah al fath morphological repetition occurs in morpheme, word, phrase, sentence, and speech, either partially or totally 36. it leads to acoustic repetition, especially the repetitionof rhyme. it is also found in syntax structures and syntax sentences37.therefore, the researcher grouped it into the following type of syntax repetition . sy ntax repet itio n in su rah al fath syntax repetition occurs in the internal structure of a language. there are four types of syntax repetition. the first is word repetition. the second is phrase repetition, which emphasizes the 36 j.w.m. verhaar, pengantar linguistik (yogyakarta: ugm press, 1992), p. 152. 37 barbara johnstone, repetition in arabic discourse paradigms, syntagms, and the ecology of language (amsterdam: john benjamins publishing, 1991), p. 56 . 128 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 development or change using contrast in the words following the similar 38. the third is clause repetition. the fourth is sentence repetition 39. word repetition repetition of the word in surah al-fath is four types, as in the following table. no term verse type of repetition َنا... 1 ًحا... َفَتح 1 ... َفت there is word repetition asmesodiplosis in partial reduplication 2 ... َنۡصًرا... َينُصَركَْ... 2 there is word repetition as mesodiplosis in partial reduplication 3 ِمِني نَْ... َماًنا ا... ال ُمؤ ... ِاي َمانِِهمْ 4... ْۚ ِاي ِمِني نَْ... ِمٰنتِْ ال ُمؤ ... َوال ُمؤ 5 4, 5 there is word repetition as tautotes in partial reduplication فِْ... 4 تِْ قِينَْٱۡلُمَنٰ فَِقٰ 6 ... َوٱۡلُمَنٰ there is word repetition as mesodiplosis in partial reduplication 5 تِْ َوٱۡلُمۡشِرِكينَْ... َوٱۡلُمۡشِرَكٰ ... 6 there is word repetition as mesodiplosis in partial reduplication ا نِّينَْ... 6 6 ... َظنَّْ... ٱلظَّ there is word repetition as mesodiplosis in partial reduplication 7 ۡوِءْ ۡوِءْ ... ٱلسَّ َسا َءتْۡ... ٱلسَّ ... 6 there is word repetition as tautotes in total reduplication then partial reduplication 8 َسل ٰنكَْ... 8... اَر لِهْ ... 9... َوَرُسو 8, 9 there is word repetition as mesodiplosis in partial reduplication ِهمْ ... َيدُْ... 9 ِدي 10 ... ۚ ْ اَي there is word repetition as mesodiplosis in partial reduplication 10 ... َين ُكثُْ... نََّكثَْ... 10 there is word repetition as mesodiplosis in partial reduplication 11 لُْ... نَْ... َسَيقُو لُو قُلْ ... َيقُو ... 11 there is word repetition as tautotes in partial reduplication 38 krystyna mazur, poetry and repetition (walt whitman, wallace stevens, john ashbery), ed. by william e. cain (new york: routledge taylor & francis group, 2005), p. 1. 39 mayada hussein rashid azzawi al-jubouri, ‘the phenomenon of repetition in mahiar al-daylami’s poetry (ظاهرة التكرار في شعر مهيار الديلمي)’, journal of tikrit university for the humanities, 26.9 (2019), 220–36 (p. 220); fatimah safira, ‘ لته في سورة جمالية التكرار ودال .(mohamed boudiaf university of m`sila, 2017) ’الرحمن mahliatussikah, istiqomah: repetition in surah al-fath… | 129 no term verse type of repetition ُتمْ ... 12 ُتمْ ... َظَنن 12 ... َظنَّْ َظَنن there is word repetition as tautotes in total reduplication then partial reduplication فِرُْ... 13 ًرا... َيغ 14 ... َغفُو there is word repetition as mesodiplosis in partial reduplication لُْ 14 نَْ... َسَيقُو لُو 15 ... َفَسَيقُو there is word repetition as mesodiplosis in partial reduplication ُكمْ ... 15 َنا... ۚ ْ َنتَِّبع 15 ... َتتَّبُِعو there is word repetition as mesodiplosis in partial reduplication ا... 16 ُتمْ َكَما َتَتَولَّو 16 ... َتَولَّي there is word repetition as mesodiplosis in partial reduplication 17 ُكمْ ... ب 16... َعَذاًبا ُيَعذِّ هُْ... ب 17... َعَذاًبا ُيَعذِّ 16, 17 there is word repetition as mesodiplosis in total reduplication 18 19... َكانَْ ... نَْ... 20... لَِتُكو 19, 20 there is word repetition as mesodiplosis in partial reduplication 19 نَْ... 22... َيِجُدو 23... َتِجدَْ... 22, 23 there is word repetition as mesodiplosis in partial reduplication نَْ ... 20 ِمُنو ِمٰنتْ ... مُّؤ 25 ... مُّؤ there is word repetition as mesodiplosis in partial reduplication َنا... 21 ب 25 ... َعَذاًبا... لََعذَّ there is word repetition as mesodiplosis in partial reduplication ا... 22 26 ... َكانَْ... َكاُنو there is word repetition as mesodiplosis in partial reduplication ا... َفَعلِمَْ... 23 لَُمو 27 ... َتع there is word repetition as mesodiplosis in partial reduplication َسلَْ... 24 لَهْ اَر 28 ,27 ... َرُسو there is word repetition as mesodiplosis in partial reduplication 29 ... ال ُكفَّارَْ... ال ُكفَّارِْ... 25 there is word repetition as mesodiplosis in total reduplication عْ ... 26 اعَْ... َزر رَّ 29 ... الزُّ there is word repetition as mesodiplosis in partial reduplication table 6: types of repetition of the word in surah al-fath according to the previous table, the repetition of the word was found in two types. the first, mesodiplosis was found in 19 verses, in the 1st, 2nd, 6th, 8th, 9th, 10th, 14th, 15th, 16th, 17th, 19th, 20th, 22nd, 23rd, 25th, 26th, 27th, 28th, and 29th verse. the second, tautotes was found in two verses, in the 11th and 12th verse. besides that, there were also found two other typesof word repetition. the first is partial reduplication that was found in 22 verses, in the 1st, 2nd, 4th, 5th, 6th, 8th, 9th, 10th, 11th, 12th, 14th, 15th, 16th, 19th, 20th, 22nd, 23rd, 25th, 26th, 27th, 28th, and 29th verse. the second 130 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 is total reduplication that was found in 4 verses, in the 6th, 12th, 16th, and 17th verse. phrase repetition repetition of the phrase in surah al-fath is three types, as in the following table. no term verse type of repetition 1 ِْ ُسنَّةَْ... ٰ ِْ لُِسنَّةِْ... للّا ٰ ... للّا 23 there is phrase repetition as mesodiplosis in the nominal phrase 2 ِدَيُهمْ ... ُكمْ اَي ِدَيُكمْ َعن ُهمْ َواَي ... َعن 24 there is phrase repetition as mesodiplosis in the nominal phrase 3 َسلَْ... لَهْ اَر ,27 ... َرُسو 28 there is phrase repetition as mesodiplosis in the verbal phrase 4 َمَثلُُهمْ ... فِى َمَثلُُهمْ ... ... فِى َۚ 29 there is phrase repetition as mesodiplosis in the nominal phrase table 7: types of repetition of the phrase in surah al-fath according to the previous table, the repetition of the phrase was found in one type. it was mesodiplosis that was found in 5 verses, in the 23rd, 24th, 27th, 28th, and 29th verse. besides that, there were also found two other types of phrase repetition. the first is the nominal phrase that was found in three verses, in the 23rd, 24th, and 29th verse. the second is the verbal phrase that was found in two verses, in the 27th and 28th verse. clause repetition repetition of the clause in surah al-fath is three types, as in the following table. no term verse type of repetition 1 ... بُِكمْ اََرادَْ... بُِكمْ اََرادَْ... 11 there is clause repetition as mesodiplosis in the verbal clause 2 َرةًْ َمَغانِمَْ... َنَها َكِثي 19... يَّأ ُخُذو َرةًْ َمَغانِمَْ... َنَها َكِثي 20... تَّأ ُخُذو 19, 20 there is clause repetition as mesodiplosis in the nominal clause table 8: types of repetition of the clause in surah al-fath according to the previous table, the repetition of the clause was found in one type. it was mesodiplosis that was found in three verses, in the 11th, 19th, and 20th verse. besides that, there were also found two other types of clause repetition. the first is the verbal clause that was found in mahliatussikah, istiqomah: repetition in surah al-fath… | 131 one verse, in the 11th verse. the second is the nominal clause that was found in two verses, in the 19th and 20th verse. sentence repetition repetition of the sentence in surah al-fath is three types, as in the following table. no term verse type of repetition 1 ....ِْ تِْ ُجُنودُْ َولِِلَّ َوٰ َمٰ ٤... َوٱۡۡلَۡرِضْ ٱلسَّ ِْ تِْ ُجُنودُْ َولِِلَّ َوٰ َمٰ ٧... َوٱۡۡلَۡرِضْ ٱلسَّ ِْ تِْ ُمل كُْ َولِِلَّ َوٰ َمٰ ِضْ ٱلسَّ َر 14... ۚ ْ َوٱۡل 4, 7 there is sentence repetition as symploke in nominalsentence 2 ُْ َوَكانَْ ۚ ْ ٤ َحِكيًما َعلِيًما ٱلِلَّ ُْ َوَكانَْ ۚ ْ ٧ َحِكيًما َعِزيًزا ٱلِلَّ ُْ َوَكانَْ ْۚ 19 َحِكيًما َعِزيًزا ٱلِلَّ 4, 7, 19 there is sentence repetition as symploke in nominal sentence 3 ُْ َكانَْ َبلْ ۚ ْ .1 َملُونَْ بَِما ٱلِلَّ ا َتع 11 َخِبيًرۢ ُْ َوَكانَْ ۚ ْ .2 َملُونَْ بَِما ٱلِلَّ 24 ,11 24 َبِصيًرا َتع there is sentence repetition as mesodiplosis in nominal sentence table 9: types of repetition of the sentence in surah al-fath according to the previous table, the repetition of the sentence was found in two types. the first,symploke was found in five verses, in the 4th, 7th, and 19th verse. the second, mesodiplosis was found in two verses, in the 11th and 24th verse. besides that, there was also found one other type of sentence repetition, namely the nominal sentence. it was repeated in five verses, in the 4th, 7th, 11th, 19th, and 24th verse. sema ntic repet itio n in surah al -fath semantic repetition focuses on the correlation of meaning between one sentence and the other40. semantic repetition can be found in different terms, but they have similar meanings41. among its type that was found in surah al-fath is the repetition of the theme. theme repetition 40 siti sukriyah, sumarlam sumarlam, and djatmika djatmika, ‘lexical cohesion of synonyms, antonyms, and repetitions on the rubric of children’s, adolescent’s, and adults’ story in the daily newspaper kompas’, aksara, 30.2 (2018), 267–84 (p. 270) . 41 wahyu widodo, mantra kidung jawa: mengurai yang lingual hingga yang transendental (malang: ub press, 2018), p. 56. 132 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 repetition of the theme in surah al-fath is one type, as in the following table . no term verse type of repetition 1 فِرَْ .3 ُْ لَكَْ لَِّيغ مَْ َما ٱلِلَّ رَْ َوَمْا َذۢنبِكَْ ِمن َتَقدَّ َتأَخَّ َمَتُهۥ َوُيتِمَّْ ِدَيكَْ َعلَي كَْ نِع ًطا َوَيه َتقِيًما ِصَرٰ مُّس 4. 2 ُْ َوَعَدُكمُْ .5 لَْ َتأ ُخُذوَنَها َكِثيَرةًْ َمَغانِمَْ ٱلِلَّ َفَعجَّ ِذِهۦ لَُكمْ َءاَيةًْ َولَِتُكونَْ َعنُكمْ ٱلنَّاسِْ أَي ِدىَْ َوَكفَّْ َهٰ ِمِنينَْ ِدَيُكمْ لِّل ُمؤ ًطا َوَيه َتقِيًما ِصَرٰ 20 مُّس 2, 20 there is theme repetition as epiphora about the straight path as a clue from god 2 َفىْٰ َوَمنْ ْۚ .6 َهدَْ بَِما أَو هُْ َعٰ َْ َعلَي تِيهِْ ٱلِلَّ َفَسُيؤ ًرا 10 َعِظيًما أَج ُْ َوَعدَْ ْۚ .7 َوَعِملُواْ َءاَمُنواْ ٱلَِّذينَْ ٱلِلَّ تِْ لَِحٰ فَِرةًْ ِمن ُهم ٱلصَّٰ ًرا مَّغ ا َوأَج 29 َعِظيًمۢ 10, 29 there is theme repetition as epiphora about the great reward as a promise from god 3 اْ َوإِن ْۚ ُتم َكَما َتَتَولَّو ُكمْ َقب لُْ مِّن َتَولَّي ب َعَذاًبا ُيَعذِّ 16 أَلِيًما هُْ َيَتَولَّْ َوَمن ْۚ ب 17 أَلِيًما َعَذاًبا ُيَعذِّ َنا َتَزيَّلُواْ لَوْ ۚ ْ .8 ب ُهمْ َكَفُرواْ ٱلَِّذينَْ لََعذَّ ِمن أَلِيًما َعَذاًبا 25 16, 17, 25 there is theme repetition as epiphora about the painful punishment as a threat from god table 10: types of repetition of the theme in surah al-fath according to the previous table, the repetition of the theme was found in one type, namely epiphora. the first theme repetition is about the straight path as a clue from god that was found in the 2nd and 20th verse. the second theme repetition is about the great reward as a promise from god that was found in the 10th and 29th verse. the third theme repetition is about the painful punishment as a threat from god that was found in the 16th, 17th, and 25th verse. conclusion as previously discussed, the researchers could conclude the results of this research into four parts. firstly, phonological repetition in surah al-fath was found in five types, namely alliteration, assonance, initial rhyme, middle rhyme, and final rhyme. alliteration was found in three types. alliteration in consonant “كم” was repeated in two verses. alliteration in consonant “ ت” was repeated in one verse. alliteration in consonant “هم” was repeated in two verses. assonance was found in seven types. assonance in long vowel “نا” was repeated in three verses. mahliatussikah, istiqomah: repetition in surah al-fath… | 133 assonance in short vowel “ ك” was repeated in one verse. assonance in short vowel “ ن” was repeated in six verses. assonance in short vowel “ ُه” was repeated in one verse. assonance in long vowel “ال” was repeated in one verse. assonance in short vowel “ ت” was repeated in one verse. assonance in short vowel “ ق” was repeated in one verse. the repetition of the initial rhyme was found in two types. initial rhyme as morpheme was repeated in eighteen verses. initial rhyme as the word was repeated in one verse. the repetition of the middle rhyme was found in three types. middle rhyme as the phrase was repeated in ten verses. middle rhyme as the word was repeated in five verses. middle rhyme as morpheme was repeated in one verse.the repetition of the final rhyme was found in three types. the final rhyme as a terminal rhyme was repeated in seven verses. final rhyme as inlaid rhyme was repeated in two verses. the final rhyme as a parallel rhyme was repeated in four verses. secondly, morphological repetition in surah al-fath was included in syntax repetition. because both of them are similar. thirdly, syntax repetition in surah al-fath was found in five types, namely word repetition, phrase repetition, clause repetition, and sentence repetition. word repetition was found in four types. mesodiplosis was found in five verses. tautotes was found in twoverses. partial reduplication was found in 22 verses. total reduplication was found in four verses. phrase repetition was found in three types. mesodiplosis was found in five verses. nominal phrase was found in three verses. verbal phrase was found in two verses. clause repetition was found in three types. mesodiplosis was found in three verses. verbal clause was found in one verse. nominal clause was found in two verses. sentence repetition was found in three types. symploke was found in three verses. mesodiplosis was found in two verses. nominal sentence was repeated in five verses. fourthly, semantic repetition in surah al-fath was found in one type, namely theme repetition. it was also found in one type, namely epiphora. it was found in seven verses with three themes. 134 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 according to the conclusion above, it can be said that the most common repetition found in surah al-fath is phonological repetition then syntax repetition. whereas the most common type of phonological repetition is initial rhyme as morpheme. while the most common type of syntax repetition is word repetition as partial reduplication. ack nowled geme nt this research was supported by pnbp universitas negeri malang. we thank our collegues from universitas negeri malang who provided insight and expertise that greatly 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melayu jambi’, jurnal ilmiah dikdaya, 8.1 (2018), 150–59 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 religious learning in providing understanding of radical hazards based on affection approach kusen tarbiyah faculty of stain curup, bengkulu, indonesia e-mail: kusen2011@yahoo.com abstract: islamic religious learning in providing understanding of radical hazard based on affection approach, the word islam and radical, is a familiar word to hear, even in many of the recent events carried out by a group of people who in the name of islam. understanding the radical concept has penetrated into various elements, included in education. in responsing to this, the goverment have to take an action through reorganizing the existing materials in islamic lesson which is taught in educational institutions. rearrangement of islamic lesson is important. because the existing material had proved that its inadequate to bear students who are tolerant, moderate, and inclusive. the proof can be seen from the number of terrorist and islamic radicalism which is involving educated young people, both students, college students, or college graduates. moreover, lately, there has been a tendency of systematic efforts by certain denominations to teach extreme ideological loyalist of religious doctrine among learners. this paper tries to provide an understanding which related to radical concepts on the explanation of islamic lesson materials in junior high school. so that, learners can understand more about the concept of islam which is peaceful not violence. one of the strategy in providing a radical understanding among learners is to develop islamic lesson materials through compassion-based learning. keywords: islamic religious learning, radicalism and contextual introduction in indonesian national education system, islamic education has a very important position. explicitly, in law number 20 year 2003 states that religious education is a compulsory subject to be taught in every level and type of education. religious education is given in accordance with the religion of learners and is taught by teachers who 68 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 are religious and aim to foster and form people who believe and piety to god almighty (law no. 20/2003). because it has very important position, religious education is often be a leading indicator of educational success, especially the formation of morality of learners. religious education is often the main accused and the greatest to bear the sin of the degration morality of learners. religious education is also usually used as a scapegoat on state affairs such as islamic separatism, terrorism, radicalism, human rights abuses, and religious violence. the emergence of violence cases and terrorism in the name of religion is motivated by the phenomenon of narrow religious fanaticism as the impact of the widespread islamic radical movement. zunly nadia stated that islam is regarded as a conservative and often used a violent movement in teaching and defending their beliefs1. education and educational institutions are very have a big possibility be a target of radicalism understanding and as an institution it also has a function to provide a clear understanding of islamic teachings on radical understanding. studies on radicalism and terrorism are two things that can not be separated and of course the target could be to the certain islamic educational institutions (non formal, like boarding school). and it is possible that formal schools nor miss from understanding of radical islam. islam that was the religion of guaranteeing salvation for the universe become into a religion that seemed "fierce", and the sympathizers of radical movement impressed vicious and violent in society perspective. indeed it is very unfortunate, indonesian people who are mostly well-known as freindly muslim, now they are known as a brutal muslim comunity and easy to ignite the hostility. of course the problem should not be allowed to drag on, do not let the movement of radicalism create the young terrorists, especially from among students who are ready to carry out the bombing action. 1 zunly nadia, “akar-akar radikalisme islam dalam tafsir fi zilal al-quran karya sayyid quth”,mukaddimah, 18 (2), 2012: 301-323 kusen: islamic religious learning | 69 islamic education which has a function as a medium for the formation of moral, ethics, or the character of learners can serve as an alternative solution to prevent and even eliminate the acts of terrorism that arise as a result of radical movements. this effort can be done by implementing islamic religious learning based on the anti violence education in junior high school. so, how is the implementation of islamic religious-based learning affection in junior high school? the question will be discussed further in this paper. in expectations, this paper can contribute in providing understanding of the danger of radical among students. it is hoped that students have ethics and affection-based education. the discussion of islamic and radical issues in public schools is very important to do for several reasons. first, the islamic religious curriculum and its content and competency standards are strongly influenced by the tendencies of the ideals that teachers teach to the students. second, it is important that the students can open their mind and have more understanding about the islamic understanding from various sources. third, the school and teachers need to improve the ability to early detection (early warning) to learners who begin to deviate from the existing islamic ideology. based on the background above, there are two question in this paper: how is the understanding of radicalism in islamic religious learning in junior high school? and how is the islamic religious learning strategy in providing an understanding of islam and radicalism with affection approach at junior high school? understanding religious radicalism the discussion of radical is very interesting discussed in the context of religion. this is because, almost of everyone agrees that there is no one religion that would contain a command to adherence to violence. if anyone taught the thing content of violence , then the existence of religion is considered to have denied himself who wants peace both world and the hereafter. however, at its practical level, and this is ironically in character, it is found that the different conditions 70 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 in which religion is often involved, or are involved in violence perpetrated by people as persons and adherents of that religion. in fact, the religious engagement with radicalism that took place was assessed by gerald o. barney occupies a high number, as well as in a long historical trajectory. gerald o. barney noted that about 48 cases of radicalism in this part of the world that involves religion in it2. this reality which raises the accusation that religion is the main cause which makes the world ravaged, and life is full of anarchism. until somebody says that religion must be erase, because religion is the fundamental cause of the radicalism that sweeps the world, including all the social, economic and ecological issues3. in contrast to other spheres of life, in religion there are various teachings, symbolism, stories, concepts, dogmas, rituals and system ideals, and the personal and social structures it wishes, which makes the religion can enter the whole dimension of human life. starting from the dimensions of the upper realm and the human subconscious, the dimensions of immanence and transcendental, the psychic and physical dimensions of man. the whole substance of religion is universal, whereas when it comes to how the symbols, concepts, rituals and ideals that exist in the religion are understood by its adherents, then religion becomes particular. in its universal nature of religion shows the divine dimension, whereas in particular it can be a reflection and represent of the local culture of a particular group of people. therefore, it is not surprising that religion has a sacred function and is placed as a superstructure in the whole order of life of society, and touches of the side of human existentialism itself. the placement of religion as the supreme structure of the whole side of life , and the social system of human life, in the perspective of functionalism makes the function of religion as a superstructure that influences other subsystems. as for those who construct religion with a dialectical background of materialism for example, has a view contrary to functionalism where religious functions are still placed as 2 gerald o. barney, et. al, global 2000 revisited: what shall we do?: the critical issues of the 21th century, (virginia: millennium institute, 1993), p. 81. 3 ibid p. 9. kusen: islamic religious learning | 71 a superstructure but will be determined by material infrastructure and social structure. from this position, religion is considered to have a manifest functions that is a function that is well aware by the participants as an objective manifestation of a social system, such as increasing the kehesivitas umku (ukuwah islamiyah), or have latent functions (functions that are not consciously) which is conscious of the social system in generating radicalism, or according to azyumardi azra religion is a potential targets to become a crying banner in anarchist action (radicalism-author), which is also equally based on reading and construction of textuality that exist in religion itself4. because of the substance that is in the religion itself, so it is very easily dragged or is dragged in the arena of radicalism by using various languages of science that exist, such as language, political, social, cultural or economic. samuel huntington, is one who worried about it. according to him, after the collapse of marxist and communist states, it appears a strong tendency to re-show the role of religion as one of the factors which is contributing to the sense of identity of a nation, and the cultural circle held by several nations. according to huntington's economic power still determines future regional alliances in accordance with the dynamics of capitalism. however, he also argues, that the economic power requires a religious dimension to strengthen the built of alliance. in this condition, huntington stated that there will emerge a strong bloc rooted in confucianism, shinto religion, islam which can threaten the civilization (western-pen civilization).5 likewise, in its relation to politics, religion is easily dragged into the arena of radicalism by 4 azyumardi azra, menuju masyarakat madani: gagasan, fakta dan tantangan, (bandung: pt remaja rosda karya bandung, 1999), p. 11 5 karya samuel huntington tentang “clash of civilizations”. bagi huntington konflik pada era ini tidak lagi bernuansa persaingan politik timur-barat, tetapi lebih disebabkan perbedaan-perbedaan dan rivalitas pahams, terutama dalam hal ini, ia melihat islam memiliki potensi untuk berbenturan langsung dengan barat.. lihat m. natsir tamara dan elza taher peldi taher (editor), agama dan dialog antar peradaban, (jakarta: paramadina, 1996), p 3-33; lihat juga saiful mulani, jajat burhanudin dkk, benturan peradaban, sikap dan prilaku islam indonesia terhadap amerika, (jakarta: nalar, 2010), p, 55. 72 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 politicizing religion as a source of open radicalism, which is actually based on the weakening of existing political systems and institutions6. in the other hand, in a political perspective, religion is also often used as legitimacy of radicalism by the stake holder to maintain hegemony of power. in a cultural perspective, religion is concerned with the question of the identity of a group, even within certain limits of religion often identical with certain ethnic or community groups, so that sectarian and ethnic radicalism can drag the religion become the radicalism. in relation to identity and ethnicity, the role of religion can be crucial because religion is often used as a means of restoring the consciousness of certain groups who feel alienated towards the group, authority, nation or system that has been circling in his life. however, if in reality those who carry out the resistance as a form of awareness of the occurrence of alienation have similarities on the level of religion adopted, then the emerging surface is ethnicity. in fact, in a cultural perspective for loyal adherent there is little difference in behavior based on their own culture. for example, churches in rwanda before and after 1994 delivered sermons on peace and reconciliation, and even managed programs to promote that goal. however, pastors and nuns, as well as their congregations, are used to participating actively in genocide activities7. holistically, religion does not carry the teachings of radicalism that is fully realized by many people, of course, if this is related to the existence of the function of religion for man. the transcendent morality of the true religion has implications for the immanence of human life. the presence of transcendental morality is actually actualized into the human dimension as a whole as a rational, spiritual beings. so that, the peace, tranquility, and well-being can be manifested firmly in this life. nevertheless, it can not be denied that in religion, textually found texts that can give a sense of radicalism. 6 eny effendi (editor), islam dan dialog budaya, diterbitkan atas kerjasama puspa swara dengan jurnal ilmu dan kebudayaan ulumul quran, jakarta, cet-1, 1994, p. 166 7 simon fisher et. al., mengelola konflik: keterampilan dan strategi untuk bertindak, terjemahan, cetakan i0, (jakarta: the british council indonesia, 2011), p. 43 kusen: islamic religious learning | 73 such, textuality may arise in the form of doctrine, symbolism, stories, concepts, dogmas, rituals and the ideals of the system and the personal and social structures desired by religion. all these substances in their sacrament form are of course neutral, and when all those substances wish to be manifested in the "profane" , and meaningful, then human intervention in the form of interpretation is necessary. the issue of interpretation of religious texts is what, according to the authors, judge justifies radicalism in the name of religion. starting from domestic violence that is difficult to detect, to radicalism in the public sphere (public violence). as an example of domestic radicalism, in the qur'an there are texts which may be interpreted to justify radicalism itself, for example the word "idlrih hunna” in an-nisa's letter of verse 3 by the religious department is translated by "beat them".8 this definition is not wrong according to nassaruddin umar but the word should not be interpreted with the literaly meaning. by referring to the arabic dictionary "lisân al-arab" nassaruddin gives the definition if the word (dlaraba) is "gauli or sesubuhilah" and this translation is more appropriate to the function and purpose of marriage to create peace and compassion9. as well as the prohibition for woman become a leader, who has been judged as a form of political radicalism, it is a matter of how the interpretation of texts is conducted. in the example 8 al-quran surat an-nissa ayat 3 berbunyi: ”kaum laki-laki adalah pemimpin bagi kaum wanita, oleh karena allah telah melebihkan sebagian mereka (laki-laki) atas sebagian yang lain (wanita), dan karena mereka(laki-laki) telah menafkahkan sebagian dari harta mereka. sebab itu maka wanita yang saleh, ialah yang taat kepada allah lagi memelihara diri ketika suaminya tidak ada, oleh karena allah telah memelihara (mereka). wanita yang kamu khawatirkan nusyuznya, maka nasehatilah mereka dan pisahkanlah mereka di tempat tidur mereka, dan pukullah mereka. kemudian jika mereka mentaatimu, maka jangalah kamu mencari-cari jalan untuk menyusahkannya. sesungguhnya allah maha tinggi lagi maha besar. 9 nassaruddin umar menterjemahkan surat an-nissa ayat 3 tersebut menjadi: ”perempuan-perempuan yang kamu khawatirkan menentang, berkomunikasilah dengan mereka dengan baik-baik, kemudian tinggalkanlahdi tempat tidur sendirian (tanpa menganiyanya), kemudian gaulilah mereka (jika mereka bersedia). jika mereka tidak lagi menentangmu, janganlah mencari-cari alasan untuk menyalalahkan mereka. sesungguhnya allah maha tinggi dan maha agung”; jurnal demokrasi dan ham, ”radikalisme dan kekuasaan”, vol.2. no.1. februari-mei 2002, p. 58-59. 13. sumanto al-qurtuby, kh. ma. sahal mahfudh, era baru fiqih indonesia, (yogyakarta: cermin, yogyakarta, 1999), p. 133 74 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 above, the main problem comes from how the radicalism is based on religion is the question of how to interpret the religious texts, whether there is an objective meaning of the text itself, especially in religious texts where god's language is contained in the sacred book is the meaning of sacra that is applied in the profane world of man. therefore, in understanding religious texts it is not enough to do textual interpretation but also a contextual interpretation. because in textual interpretation the approach used is more formalistic-legalstic, that is an approach that refers to texts understood in the transcendental dimension alone, so that it can be separated from the historical context, both in the context of the introduction, the present and the future. this formalistic-legalistic textual interpretation by muhammad arkoun is referred to as a monolithic approach, whereas contextual interpretation is a method of interpretation that sees religion in a wider dimension of life, both in the context of historical and epochal messages being the main pillars in the interpretation of religious texts.10 in terms of etymology, the term of radicalism still invites various questions. what are the features that can be included in radicalism? does its always assume a violence, anti-establishment political activism, or it is containt of more religiously value than others? if radicalism is associated with religious zeal, so what is the differenciate between this term from puritanism? conversely, if it is related to a political purpose, is it indistinguishable from movements such as extremism and fundamentalism? th. sumtrana prefers the diction word of fundamentalism in explaining the religious phenomena contained in the protestant tradition, while tarmizi tahir and eddy krisyanto-franz magnis suseno used the radicalism to describe similar phenomena in islam and catholicism. this difference occurs because the phenomenon which found by each author is different, so it takes an application of the term that is more capable to represent the reality. although tarmizi taher and eddy krisyanto-franz magnis suseno used the term of radicalism, but the associative meaning which described is not same. tarmizi taher associates the word with kusen: islamic religious learning | 75 religious movements in islam that tend to challenge conservative religious models as well as secular socio-political value systems. the movement is characterized by a desire to apply islamic teachings thoroughly in family, economy, political and cultural life. even the pressure on politics is very strong, as reflected in the thoughts of alikhwan al-muslimin, sayyid qutub, and the leader of the jamaat islami, abul aala maududi. they strongly assume that the islamic state is one of the main agendas to be put into reality in order to bring about an islamic life. it has been mentioned before that radical movements in islamic history have a different agenda. ideally, they are trying to apply the teachings of religion as a whole, but the methods and understanding of the sacred texts and the implications which they convey are mutually different. this is closely related to the atmosphere of the times and the responses of the communities faced. when abdul wahhab launched his purifikanism, the people in that era were not faced to the western powers. therefore, the targets proclaimed by abdul wahhab are limited to the internal community of muslims. based on the description above, is known that if the religious radicalism is more visible in many islamic religions, while in other religions such as catholic and protestant are less prominent to the surface. radicalism in islam can not be separated from the early history of the emergence of radical movements in the early days of islamic history. conditional problems of junior high school students and development goals of radicalism based on the explanation above, that the target of radical terrorism network development could be the education world such as junior high school. this, can be seen from various events involving youth, among students, college students, and college graduates. in addition to the outbreak of terrorism and islamic radicalism, there has recently been a tendency of systematic efforts by certain religious groups to teach extreme ideological loyalist doctrine among school 76 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 students. azyumardi azra said that student became a special target for recruitment of terrorist and radical groups. professor of uin syarif hidayatullah argued that some research proves the existence of recruitment effort to schools, by doing "brainwashing" to the students, which then filled with a certain radical understanding11. the targeting of students, especially junior high schools, becomes the target of recruitment of "candidates" of terrorists quite dangerous for the future of the nation. therefore, junior high school students are very vulnerable to accept radical doctrine easily. because junior high school students are in adolescence which is a transitional period between the lives of children and adult life. that is the reason why the junior high school students at this time do a lot of activities to find the identity (ego identity). the growth of junior high school students is characterized by a number of important characteristics: (1) gaining a mature relationship with peers, (2) being able to accept and learn social roles as men or women who are highly esteemed by society, (3) physical and able to use it effectively, (4) achieving the emotional independence of parents and other adults, (5) choosing and preparing for a future career in accordance with their interests and abilities, (6) developing a positive attitude toward marriage, family life, and have children, (7) develop intellectual skills and concepts needed as citizens, (8) achieve socially responsible behavior, (9) obtain a set of values and ethical systems as a guide in behaving, and (10) develop religious insight and enhance religious experience12. the junior high school students' religious experience is intrinsic to human experience. james w. fowler developed the theory of the stage of development in a person's belief (stages of faith development) throughout the life span of man. in his theory it is revealed that junior high school students are in the third stage, namely conventional synthetic-confidence stages. at this stage junior high school students adhere to the opinions and beliefs of others. at this stage junior high 11 azyumardi azra, “rekruitmen anak sekolah”, republika, 24 april 2011. 12 desmita, psikologi perkembangan peserta didik : panduan bagi orang tua dan guru dalam memahami psikologi anak usia sd, smp, dan smp, (bandung : rosda, 2009), p. 37. kusen: islamic religious learning | 77 school students tend to want to learn the belief system from others around them and accept the belief system without being followed with a critical attitude in believing. furthermore, fowler reveals that in the conventional synthetic belief stage the junior high school pupils can easily be indoctrinated including those with doctrines that are contrary to the religious values which they believes so that it can harm themselves. that is why junior high school students are often used as recruitment targets for terrorist members. if he has joined in a radical group, then the radical group will easily affect the way junior high school students in religion. so, beside of that at the conventional synthetic-belief stage, the religious development of junior high school students can be well directed if they join to the right religious groups. then, on the other hand the religious development of junior high school students can be bad if they join to a radical group and it can harm themselves 13. that's the problem. the religious development of junior high school students at this time must be really islamic religiousd attention by various parties, especially teachers of islamic education in junior high school. islamic religious teachers are required to be able to give a clear and true explanation about islam in school. so that, they can avoid from the idea of islamic radicalism. one effort that can be done by islamic religious teachers is to practice deradicalization of islamic education through integrating anti-terrorism education values on islamic religious learning in junior high. although the factors of the emergence of terrorism and islamic radicalism are very complex, but the outbreak of the phenomenon can be a reflextion for islamic religious teachers in this country. it must be admitted that the practice of religious education (islam) has been more exclusivist than inclusivistic. it means that , the teaching of religious education (islam) is more emphasis on claims of religious is 13 james w. fowler, psikologi perkembangan islami : menyingkap rentang kehidupanmanusia dari prakelahiran hingga pasca kematian, aliah bahasa purwakania hasan, (jakarta : rajawali press, 2006), p. 297 78 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 the truth one and regard to the religion as the only salvation and truth claims and consider other people's religion wrong and think they will not save. therefore, the reconstruction of islamic religious is a necessity. islamic religious reconstruction efforts in order to build multicultural awareness to reduce terrorism and radicalism cover various aspects. some aspects of islamic religious that need to be reconstructed include curriculum, educator, material, method, media, and evaluation of learning. problems contents of islamic religious lesson in junior high school there are 13 subjects which is given to junior high school. the material is necessary to examine, there are: first, the islamic religious curriculum in k-13 with its content and competency standards is strongly influenced by the tendency of the ideology taught by the teachers to the students. therefore, teachers are required to teach islam in a way that does not encourage learners to become radical. second, junior high school students who have no religious education background (boarding school) are very easily influenced by literal islamic models taught by their teachers or ustadz. therefore, the school and religious teachers need to establish cooperation with the ministry of religious affairs. this is important so that students have a broad insight about the islamic understanding from various sources. third, the school and teachers need to improve the ability to early detection (early warning) for learners who begin to deviate from the existing islamic ideology. students who start "pretentious," alone or exclusively with their own group, are easy to forbid and disbelieve, follow unlawful lectures, follow a recitation in which there baiat, fanatics, attack other islamic groups, begin to dare to teachers and parents, have ideals of jihad and established an islamic state, these are a few of the signs that the islamic religious teachers need to be aware of. by recognizing the source of radicalism in schools, it will be found that de-radicalization efforts can work effectively when schools and islamic religious teachers can play a positive role by teaching the true islam. kusen: islamic religious learning | 79 basically, it is necessary to distinguish between radical, radicalism and radicalization. according to kh. hasyim muzadi (chairman of pbnu and caretaker of boarding school al-hikam malang), in national seminar "deradicalization of religion through the role of muballigh in central java", basically someone who thinks radically (meaning deep thinking, to the roots) it is possible and we should be think deeply. for example, someone who in his heart holds that indonesia is experiencing many problems (economy, education, law, and politics) because indonesia does not apply islamic shari'a. therefore, the basis of the state of indonesia should be replaced by the system of islamic government (khilāfah islāmiyyah). no matter how strong the statement above, if only in discourse or thought, it will not be a public matter. for in essence, what comes to mind can not be judged (criminalization of thought) because it does not include a crime. because crime is an action (omission). in this fact, someone cannot be punished because of their mindset, but there must an action to make someone guilty14. while radicalism, according to muzadi, is a radical in his understanding usually permanently. radical as this ism can grow democratically, the power of society and terror. in other words, radicalism is a radical that has become a ideology. the data from the researcher, proved that everyone has the potential to become radicalism, depending on the environment supports it or not. while the meaning of radicalization, according to muzadi is someone who grows into reactive when there is injustice in society. usually radicalization grows with regard to economic, political, law enforcement and so on. so, do not imagine when terrorists have been arrested, then radicalism is lost. as long as justice and prosperity have not materialized, radicalization will always emerge in society. justice is 14 tindak pidana, disebut pula peristiwa pidana atau delik, adalah tindakan seseorang yang memenuhi rumusan undang-undang, bersifat melawan hukum dan dilakukan oleh orang yang dapat dipertanggungjawabkan. kepada seseorang yang telah memenuhi rumusan tersebut dapat dijatuhkan pidana. siti soetami, pengantar tata hukum indonesia, (bandung: eresco, 1992), p. 54. 80 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 concerned with many aspects, both legal aspects, politics, education, social, human rights, and culture. the law is different from justice. the law is a certain aspect, whereas justice is the morals of the law the potential of thinking, being radicalizing and growing reactive to radicalization is the starting point of a person becoming a terrorist . there is no terror without radicalism. in contrary the radicalists do not necessarily like the path of violence (terror). nevertheless, there is a common language used by both radicalism and terrorism, that is militant language or language of struggle (language of militance). in this context, the potential of thinking, action and behavior in the understanding of radicalism in islamic religious learning in junior high schools needs to be given so that learners do not misunderstand the word violence in islam. there are two primary sources that refer to this section, that are the teacher's view of the learning process of islamic religious, and islamic religious learning materials in the student package and worksheet (lks). if it is examined, there are some elements in islamic religious textbooks for junior high school students which is needed to be added with material and explanation regarding radicalism. as the expolanation in books for class vii it is compiled based on the curriculum of 2013 and explains the seven stardard competencies: 1) by science all becomes easier; 2) closer to allah swt 3) life clean and comportable; 4) the beauty of togetherness with the congregation, 5) welcome the prophet of his beloved 6) calm with honesty and 7) life becomes more peaceful with sincere, patient and forgiving. for each of the standard competency is described the teaching materials that are sourced verses of al-quran and others. for the first standard of competence, understand the surat arrahman verse 33, surat al-mujadillah verse 11, understand al-quran and behavior of people who love science. students are expected to read, interpret and behave as people who love science. this chapter describes three selected and perceived verses concerning the man who loves science. first the students learn about kusen: islamic religious learning | 81 how to read the three verses of the quran. after that, in a row the students are invited to understand the meaning of each verse, by showing the translations of the whole meaning of the verse to show the meaning of expression. not only it, the author gives an explanation of the quoted verse. in an effort to elucidate the letters of ar-rahman: 33, and al-mujadillah: 11, the author of the textbook quotes the hadith of the prophet while explaining that "studying is the duty of every muslim to be benefited for human life itself and sustainably15." based on the explanation above, there is no voilence content , but it is necessary to pay attention to the necessity of the explanation of the verse in depth that invites people to seek knowledge can be misunderstood: "from one side, the assignment can be a delegation of political power to humans. on the other hand because that makes and commission it is allah swt, then the officers in carrying out their duties must pay attention to the will and rules for the giver task16. " the sentence above can be interpreted that is the human task on earth. but, it can also mean that the rule is the rule of god. for the second standard of competence, understand the verses of the qur'an the author of the textbook begins his description with the subject of tajwīd, followed by the translation of the verse and the meaning of the selected word. the author further describes the meaning of the verses as a whole and ends the discussion with a description of the content of verses and exemplary behavior. in his explanation, the author mentions that: "the verse is in terms of editorial related to those who believe, if it is told to you, so you have to give the spaciousness in the assemblies, then lay it down, allah will surely give the spaciousness for you. when you say stand, then stand. undoubtedly allah swt will raise the level for those who believe among you and those who are given science a few levels. allah almighty thoroughly what you do (mujadillah: 11)17. " 15 muhammad ali, teologi pluralis-multikultural, (jakarta: kompas, 2003), p. 119. 16 mugy nugraha, milki aan, dan erta wahyudin, pendidikan agama islam, untuk kelas x smp, (semarang: karya toha putra, 2006), p. 7. 17 ibid. 82 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 furthermore, the author of islamic religious textbook in junior high school states that "in the verse is not pledged in depth and is special for the believer only18." the statement is the meaning of the quoted verses of the qur'an, ie al-mujadillah: 11 emphasize to people who believe only to demand knowledge and faith in god some levels. it's just that the meaning but if we relate to the contextual meaning of it will give birth to issues related to its application in the world of education that may be awakened in the minds of students how the need to learn. there is an interesting explanation about the history of this islamic development if the teacher explains well, then the radical understanding among students can be overcome through an affection learning. the author mentions that the decline of islam is caused by the influence of western culture. the teacher can explain correctly that islam is developed and retreated can not be separated from western influence, but as learners must be able to filter, we have an existing culture and good to be maintained, beside of that the progress of islam is influenced by western culture. and "another factor that affects the decline of muslims today is the influence of western culture. the influence is much imitated by the youth of islam without choosing which is appropriate and in accordance with islamic ethics. this has caused a moral crisis among muslims, whether among youth, or the autorithy19. " the statment above is certainly very wise to not to encourage the emergence of radicalism by raising the need for love to study the science in the order of life. this paper considers the culture in indonesia to encourage social things. the description is not accompanied by complete evidence or at least example, to make the impression of culture in indonesia certainly not against to islam and need to be abandoned. in the context of the purification spirit of islam, mysticism and heresy are the material in islamic religious education. such an explanation will not encourage students to compare and 18 ibid., p. 27. 33ibid. kusen: islamic religious learning | 83 contrast the cultural practices practiced by muslims. with this kind of duty, it is certainly not going to be an ikhtilāf (difference of opinion) in the matter of tahlil, manakiban, grave pilgrimage and so on which are deeply rooted in religious activities. after conducting a discussion to answer the formulation of the problem of radicalism in the learning of islamic religious in junior high school, both from the interview and textbook, found the following things: first, the spiritual units of islam residing in these schools are running well. second, in the package books and lks emerging various statements that can encourage students to improve the practicing of islamic teaching well to be a polite student. third, some teachers admit that radical islamism may have spread because of their lack of religious knowledge. student participation in islamic spiritual activities in the control of islamic religious teachers can not support the view of radical islamic penetration assumptions in the school environment. based on the explanation above, it is clear that there are elements in islamic religious textbooks in junior high schools that encourage students to have radical thinking and even can also generate radical movements from junior high school students after they follow the islamic religious lesson at school for that teachers need to explain the understanding of radical with full of affection, to make them be a polite student. preventive strategy towards the development of radicalism understanding through the role of islamic religious learning in public school there are several strategies or ways of preventing the development of radicalism through islamic religious learning in public schools, among them the redesigning of islamic religious curriculum in junior high school which is now born character education curriculum. this is important, because the curriculum has a central position in the entire educational process. the curriculum directs all forms of educational activity for the achievement of educational goals. the 84 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 curriculum is also an educational plan that provides guidance on the type, scope, content order, and educational process. the curriculum is not just a written plan for teaching, but also something functional that operates in the classroom, which guides and regulates the environment and activities that take place in the classroom20. the formulation of a tolerant islamic religious curriculum is an urgent step to take. because, today escalation of religion-based violence is increasing. the existence of the islamic religious curriculum is characterized by the values of character becomes an important component because it becomes a guide for educators in conveying materials about islamic teachings that appreciate diversity and difference. in the perspective of nana syaodih sukmadinata, a curriculum must meet four components, they are objectives, content or material, process or delivery and media, and evaluation21. the four components are interconnected each other. according to him, a curriculum must always be suitability or relevance. this relevance includes two things. first, the suitability between the curriculum and the demands, needs, conditions, and development of society. second, the suitability between the components of the curriculum, the content in accordance with the objectives, the process in accordance with the content and purpose. similarly, the evaluation must be in accordance with the curriculum process, content, and objectives. within the theoretical framework, the formulation of the islamic religious curriculum must always consider the various components of the curriculum itself and the relevance aspect. due to the pluralistic indonesian society, the ideal of islamic religious curriculum is a curriculum that can support the process of the students become democratic, pluralist and emphasize the living life and reflection to become a whole human being, that is, the youth who are not only clever but also has morality and ethical. and they can living in a democratic atmosphere each other, and respecting others right. 20 ibid. 21 nana syaodih sukmadinata, pengembangan kurikulum: teori dan praktek (bandung: pt remaja rosdarkaya, 2008), p. 4-5. kusen: islamic religious learning | 85 the islamic religious curriculum should be able to support the learner's process into a democratic, pluralist human, and emphasize the appreciation of life and reflection to become a complete human being. the curriculum of the islamic religious should include subjects such as: tolerance, pluralism, inclusive aqidah, jurisprudence and comparative religion and themes on ethno-cultural and religious differences, the dangers of discrimination, conflict resolution and mediation, human rights, democracy, universal humanity and other relevant subject . the form of islamic religious curriculum should no longer be aimed at individual learners according to their religion, but collectively and based on common interests.22 the formulation of the islamic religious curriculum can involve many stakeholders such as intellectuals, ulama, educational practitioners, human rights activists, and so on. to design a curriculum based on multiculturalism islamic religious, interesting to listen the opinion of syamsul maarif who mentions several things. first, to change the curriculum philosophy from the prevailing uniform as it is today to a philosophy that is more in line with the goals, missions, and functions of each level of education and educational unit. the developed curriculum philosophy must emphasize on a role of education as an effort to develop the humanitarian abilities of learners both as individuals and as members of the nation community and the world. progressive curriculum philosophies such as humanism, progressivism, and social reconstruction can serve as a cornerstone of curriculum development. second, the curriculum theory of content must change from a theory that defines content as a substantive aspect containing facts, theories, generalizations to a definition that includes values, morals, procedures, and skills that the young generation must possess. third, the learning theories used in the future curriculum which have to pay attention to social, cultural, economic, and political diversity should not only base themselves on the theory of individualistic learning psychology and make a learners in a free 22 ibid., p. 102 86 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 value condition, but must also be based on theories learning that puts the learners as social, cultural, political, and living beings as active members of society, the nation, and the world. fourth, the learning process developed for learners should based on processes that have high isomorphism levels with social reality. that is, learning processes that rely on individualistic learning learners should be abandoned and replaced by group learning. in this way individual differences can be developed as a group power and learners are accustomed to lived with a variety of cultural, social, intellectual, economic, and political aspirations. fifth, the evaluation used should include all aspects of the ability and personality of learners, in accordance with the objectives and content developed. the evaluation tool used should vary according to the nature of the objectives and the information to be collected23. if all of the things above can be realized, it will produce a curriculum of islamic religious face a multi-cultural inclusive which will always relevant to the needs and dynamics of a pluralistic indonesian society. designing a multicultural curriculum is indeed a necessity in building multicultural awareness. however, the curriculum will be useless without any educator running it. therefore, presenting pluralist educators is also an inseparable package in efforts to reduce terrorism and islamic radicalism in indonesia. in addition to design a multicuramental or pluralistic curriculum, the next strategy in preventing the growth of radicalism among junior high school students through islamic religious learning is to present a pluralist teacher. because, islamic religious based on multiculturalism that only can be realized when supported by an inclusivemulticultural educator. how can a multicultural islamic education based on multiculturalism be realized and run effectively when its educators are not inclusive-multicultural people. it must be admitted 23 pusat pengkajian islam dan masyarakat (ppim) universitas islam negeri syarif hidayatullah, “sikap dan perilaku sosial-keagamaan guru-guru agama di jawa”, http://www.ppim.or.id/riset/?id=200903 0923 31 54. diunduh pada tanggal 15 februari 2015. kusen: islamic religious learning | 87 to find educators who have multicultural awareness until today is not an easy matter. the proof, based on the results of a survey conducted by the center for islamic studies. there are several ways that can be taken to produce an inclusive, multi-culturalist educator: 1. to organize various trainings, workshops, seminars, and other multicultural-oriented activities to educators. 2. to organize the religious dialogue with religious educators, leaders, or other religious people. thus, muslim religious educators and other religious educators can mingle and get to know each other, so that in turn will give birth to an appreciative and tolerant attitude towards other religions. 3. to introducing readings or references that are nuanced in early multicultural education to educators24. islamic educators must be well aware that every learner is a unique human being. therefore, islamic religious educators should not undertake by a uniformity. according to james lynch religion must be able to convey multi-cultural subjects with two-goal orientation, namely: respect for others and self-respect. both forms of this award include three domains of learning that are knowledge (cognitive), skills (psychomotor), and attitude (affective)25. islamic religious educators must be able to behave according to multikulturalitas values. the educator's job is not only share the knowledgebut it must also be an example for students, family, and society. therefore, educators should not teach religion in a manner that tends to indoctrinate, but it must be able to teach the faith in the spirit of religiosity experienced in daily life.26 24 james lynch, multicultural education: principles and practice (london: routledge & kegan paul, 1986), p. 86-87. 25 jedid t. posumah-santoso, “pluralisme dan pendidikan agama”, dalam th. sumartana, dkk., pluralisme, konflik, dan pendidikan agama di indonesia (yogyakarta: institut dian/interfidei, 2005), p. 285. 26 fatah syukur, teknologi pendidikan (semarang: rasail-walisongo press, 2005), p. 21 88 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 islamic educators must be a role models for their students. this is important because all of their attitudes, behaviors, and speech will usually be noticed and imitated protégés. the exemplaryness of the educator is a very important thing for the creation of inclusivemulticulturalistic learners. keep in mind that one of the primary missions of educators prepares students as independent and responsible individuals. in addition to presenting pluralist educators, learning materials are important in the education process. the learning material in question is of course the material that can provide enlightenment of diversity. therefore, presenting enlightening learning materials is something that can not be underestimated in the development effort of multicultural awareness. in addition, there is also need for development of islamic religious learning methods and media that attract students not to think radically. then the last one is there must be evaluated continuously by islamic religious teacher about the achievement of the target of complete learning achievement. based on the description above, it can be emphasized that the strategy in preventing the growth of radicalism among junior high school students is by improving the curriculum, designing methods, media, and learning resources of islamic religious which has the ideology of ahlus sunnah wal jamah with religious understanding of rahmatan lil âlamîn. conclusions basically, deradicalization can begin, both the element and the root of radicalism. in this study concluded the deradicalization of prevention and the preservative deradicalization of moderate islam. by conducting this model, deradicalization is proactive and does not wait for terrorism to occur. it can be concluded that the reconstruction of islamic religious is an urgent necessity. without reconstruction, islamic religious will only be a fertile field for seeding the seeds of islamic radicalism and terrorism. in this context, political will is needed from all stakeholders, kusen: islamic religious learning | 89 especially the ministry of religious affairs and ministry of national education and culture to joint formulate a blueprint on the multicultural-oriented islamic religious. by implementing it, religious radicalism and terrorism in indonesia can be minimized, so that the harmony and peace of religious people in this multireligious republic will always be well knit. the actions and efforts above become important, as the results of the study conclude that islamic religious teachers are aware that radical islamism may have spread among students due to their lack of religious knowledge. student participation in islamic spiritual activities beyond the control of moderate islamic religious teachers can support the view of radical islamic penetration assumptions within the school setting. the influence of radicalism is not only on students but islamic religious teachers. in the handbook and lks emerged various statements that can encourage students to hate or against other religions and nations. the jewish and christian interpretation of the choice of non-jewish and christian leaders, the decline of muslims due to the influence of the west, and the marriage of different religions will be the entrance to the emergence of hostile attitudes towards religion. this attitude became one of the roots of radicalism among muslims. bibliorgaphy azyumardi azra, menuju masyarakat madani: gagasan, fakta dan tantangan, (bandung: pt remaja rosda karya bandung, 1999) ________, “rekruitmen anak sekolah”, dalam republika, 24 april 2011. desmita, psikologi perkembangan peserta didik : panduan bagi orang tua dan guru dalam memahami psikologi anak usia sd, smp, dan smp, (bandung: rosda, 2009) eny effendi (editor), islam dan dialog budaya, diterbitkan atas kerjasama puspa swara dengan jurnal ilmu dan kebudayaan ulumul quran, jakarta, cet-1, 1994 fatah syukur, teknologi pendidikan (semarang: rasail-walisongo press, 2005) gerald o. barney, et. al, global 2000 revisited: what shall we do?: the critical issues of the 21th century, (virginia: millennium institute, 1993) 90 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 jajat burhanudin dkk, benturan peradaban, sikap dan prilaku islam indonesia terhadap amerika, (jakarta: nalar, 2010) james lynch, multicultural education: principles and practice (london: routledge & kegan paul, 1986) james w. fowler, psikologi perkembangan islami: menyingkap rentang kehidupanmanusia dari prakelahiran hingga pasca kematian, aliah bahasa purwakania hasan, (jakarta: rajawali press, 2006) jedid t. posumah-santoso, “pluralisme dan pendidikan agama”, dalam th. sumartana, dkk., pluralisme, konflik, dan pendidikan agama di indonesia (yogyakarta: institut dian/interfidei, 2005) m. natsir tamara dan elza taher peldi taher (editor), agama dan dialog antar peradaban, (jakarta: paramadina, 1996) muhammad ali, teologi pluralis-multikultural, (jakarta: kompas, 2003) mugy nugraha, milki aan, dan erta wahyudin, pendidikan agama islam, untuk kelas x smp, (semarang: karya toha putra, 2006) nassaruddin umar, dalam jurnal demokrasi dan ham, ”radikalisme dan kekuasaan”, vol.2. no.1. februari-mei 2002 nana syaodih sukmadinata, pengembangan kurikulum: teori dan praktek (bandung: pt remaja rosdarkaya, 2008) http://www.ppim.or.id/riset/?id=200903 0923 31 54. simon fisher et. al., mengelola konflik: keterampilan dan strategi untuk bertindak, terjemahan, cetakan i0, (jakarta: the british council indonesia, 2011) siti soetami, pengantar tata hukum indonesia, (bandung: eresco, 1992) sumanto al-qurtuby, kh. ma. sahal mahfudh, era baru fiqih indonesia, (yogyakarta: cermin, yogyakarta, 1999) zunly nadia, “akar-akar radikalisme islam” dalam tafsir fi zilal al-quran karya sayyid quth”, mukaddimah, 18 (2), 2012 islamic dynamics in indonesia busman edyar postgraduate of jakarta state islamic university busmanedyar@gmail.com abstract: in contrast to countries in southeast asia such as malaysia, singapore, brunei darussalam, and even thailand, islam in indonesia has special characteristics. if these countries have a homogeneous tendency, on the other hand indonesia is very heterogeneous. the strong hegemony of the authority of the religious life, tend to become a reason for the emergence of a monolithic color in religious life. otherwise, in indonesia, the strong pull of the relationship between islam and the country it self, led to religious practice that necessitates the diversity, the denial of the diversity. the following article examines the religious diversity which apparent since indonesia emerged as a country. keywords: dynamics, islam, indonesia introduction although islam is as the majority which is embracedbymany of indonesian, the understanding of muslims toward the teachings of islam itself is not homogenous. the differences in social, economic, and politic background has a large contribution on the emergence to the heterogeneity. insocial context, clifford geertz for example, has differentiated islam in indonesia (java precisely) to three categories; students, abangan, and priyayi.1 the concept of clifford geertz recently received criticism from various circles. azyumardi azra, for example, call geertz had a profound reluctance to acknowledge the influence of islam in java in particular. geertz called it the java religion, rather than calling it islam in java. 1 clifford geertz, the religion of java, (chicago : the university of chicago press), 1976 110 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 geertz implies that the majority of javaness or indonesian are not real muslims, islam is obeyed by only a small group of people.2 in addition, an anthropologist from california, united states of america was also inconsistent in setting the students, abangan, and priyayi as the variables. how do someone’s religiousity behavior (represented by students and abangan) juxtaposed with social class (in this case is priyayi). in reality, there are religious priyayi (students) as well as priyayi who ignore the religion (abangan). in fact, it must be recognized that religious behavior or vice versa (whatever the religion is), it customarily occur and will remain forever.3 on one side, the signifacant arise of the religious diversity shows the high appreciation of indonesian muslims toward the different understanding and practice patterns. on the other side of this diversity is actually very prone to conflict. during the governence of the new order era, tri harmony was made to avoid the potential of conflict to spread to misslead to the national disintegration; inter-religious harmony (to whomever with different religions), intra-religious harmony (to whomever with the same religion), and the religious harmony with the government. the existence of this rule shows that the diversity has big potential to create conflicts which is complicated to deal with. moreover, not only among religions, but also between two different religions or with the government. we witnessed the end of the power of new order era and in the beginning of the reformation era which emerged the conflict and took thousands of lifes. as well as the cases in pekalongan (1995), tasikmalaya (1996), rengasdengklok (1997), sanggau ledo, west kalimantan (1996 and 1997), ambon and maluku since 1999, ternate (1999 and 2000) to sampit east kalimantan (2000). relationship between islam and politics one of indonesian local wisdom says: sekali air besar, sekali tepian berubah” (once the water rises, the banks changed). this phrase seems relevant in understanding the dynamics of islam in indonesia. it gives an 2 azyumardi azra, islam, state and religious pluralism in southeast asia, the paper was presented in congress of german orientalist, munster, germany, 23-27 september 2013 3 busman edyar, santri dan desekulerisasi, republika, 22 oktober 2015 busman: islamic dynamics in indonesia | 111 illustration that the socio-political changing in the power of the national structure affects the pattern of understanding and practicing islam in indonesia. starting from colonial times, for example, it appeared that muslims tend to be oriented to the effort on building the awareness of the society in order to fight the colonial policy. for instance, the establishment of the islamic trade league (sdi) in 1905 which later become islamic league (si) in 1912, muhammadiyah (1912), al irsyad (1214), persis (1923), nu (1924), and al majlis al islamiy al a 'la indonesia (miai) in 1937, describe the dialectic of muslims in facing the socio-political problem that rapidly improved at the time. thus, as well as the old order era which facing a long debate about the country’s ideology that led to the release of the presidential decree on 1959. meanwhile, the government of the new order era with the jargon of the economic development as the orientation of the development itself denied the involvement of the islamic politic, it create the rise of the middle class of muslim who is able to give diferent characteristic in islamic movement in indonesia especially during the final phase of the new order era and in the beginning of the reformation era. the emergence of the dynamics of islam in indonesia is related to the diversity and also in the application of islam in the society and life of the nation. there are at least three forms of understanding; first, thing that makes islam as an ideology that is manifested in the form of religious implementation (sharia) formally as positive law. that's why this orientation support structural approach in the socialization and institutionalization of islamic teachings. second, it makes the national orientation is greater than the religious orientation. they only support the implementation of the ethical-moral religion (religio-ethics) and reject the formalization of religion in the context of the life of the nation. they even considered that the implementation of islamic law was very problematic and would interfere the integrity of the nation. this sort of orientation supported the cultural aspect rather than the socialization and institutionalization of islamic teachings structuraly. in other words, the implementation of religious teaching no need to be institutionalized through the legislation as well as nation, but simply by the awareness of muslims themselves. 112 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 third, the other way between both of these orientations. those who have equal orientation between islamic and nation insight that made islam as a sub-ideology of pancasila. this is a compromise of the developing aspirations where religion involved in public policy-making as constitutionally and democratically. it means that the orientation of supporting the islamization with the implementation of islamic teachings in the form of (1) formal for the private law, the law that related to family, zakat, hajj, etc. (2) substantially, such as the capital penalty for the criminal act for example a murder,it is correspond to the islamic law although it doesn’t formaly call qishash, and (3)when the implementation of both of the law is too difficlut to do for example the punishment for the theft that is not the same with the islamic law but essentially fullfilled the regulation that stealing is a crime that need punishment.4 further, munawwir sadzali mentioned thatthere are 3 kind of the moslems’ understanding related to the religion and the nation; first, integralisticly, who think that islam and the nation is a unity. that means between the the nation and islam can be separated. this group claimed that islam is not only a dogma which control the worship mahdhah face to face from a human to god, but islam also control the matters pertaining to the nation, ethic, or even morality in society and the nation. islam do not separated the state problem as the western country separated their religion matter to the pastor and the nation matter to their king (autority). the followers of this group believe that islam is a complete religion. it’s including the constitutional and poliltical system. that’s why, in the state matter, moslem should refer to islamic constitutoinal system. no need or even copy the western constitutional system. besides, the constitutional and political sytem have to be followed is the system that have done by prophet muhammad and all the four khalifah rasyidin. the main characters of this group are hasan al banna, rasyd rida, sayyid qutub, abul ala al maududi and hasan turabi.5 4 masykuri abdillah in saripudin ha and kurniawan zein (ed), syari’at islam yes, syariat islam no: dilema piagam jakarta dalam amandemen uud 1945, (jakarta: paramadina, 2001), p. 18-19 5 munawwir sadzali, islam dan tata negara : ajaran, sejarah dan pemikiran (jakarta : ui press, 1990), p.1 see also arsykal salim in partai islam dan relasi agama-negara, (jakarta : puslit iain jakarta, 1999), p. 4 busman: islamic dynamics in indonesia | 113 the integralistic group was very clinging onto the traditions of islam. because the tradition was generally regarded as the institutionalization of religious practices which must be believed in history and came from revelation, so then this model of the islamic understanding that was believed to be an authentic islam. tradition contains sacredness, immortality, and the certain truth, the perennial wisdom, as well as continuous practice of the principles of eternal principal on the diverse conditions of space and time. a traditionalist can be defined as people who have a commitment into sharia that was the source of all laws and religious morality. islamic traditionalism holds sharia as a whole of the law of allah and its application in all aspects of life. as being bound with the traditions that was believed to be originated from the sharia and has been exemplified by the early moslems, traditionalists tend to protect the traditions and practices of the salaf. they would oppose any form of changes such as the inclusion of science and modern technology or they would respond to the challenge of the west based on the paradigms that was offered by tradition to overcome the difficulties. therefore, they prefer to refer from the past in addressing problems that occur now. rasyd ridha, for example, assumed that the right political system must be based on group discussion between the caliphs and scholars who become the advisors in interpreting the islamic law. in carrying out the obligations of the ahl al-hall wa al aqdi , that has to work on behalf of the shari'a. when the syariat is not refering to the problem then the advice from ulama is needed and they will have the ijtihad. it explained that rida was not only emphesis the conclusion that syariah should be protected or performed correctly, but he also concluded that the government that based on the the state won’t last long without legislation.6 therefore, the highest authority is onallah and humans are only the executors of allah’s sovereignty as the caliph of allah on earth. thus,the idea of sovereignty of people can not be justified. and, as the executor of 6 m. din syamsudin, islam dan politik era orde baru, (logos : jakarta, 2001),p.122 114 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 allah’s sovereignty, humans or the state should be obedient to the law as declared in al-qur'an and the sunnah of the prophet.7 at least there are four principles that underlie the formation of an islamic state: acknowledge the sovereignty of god, recognized the authority of the prophet, acknowledges the representative status of the lord, and do the group consultation. at this point of view, the sovereignty is indeed sovereignty of god. a state only functioned as political tool by which the laws of god could be run. in other words, the state had no right to make or enforce any law on its own but acts as the main authority.8 second, the understanding of secularistic which precisely separated between religion and state matter. the idea of a political foundation culturally is derived from christianity. as van leewen’s statement that the spread of christianity throughout the europe had brought secularisation. the secular culture, according to him, was christian gifts to the world and he hoped that as a result of the meeting, moslems would release the myth of law authority that organize life.9 secularism is a social movement that aims to turn people away from the afterlife by solely oriented to the living world. this movement was launched since the middle ages society were very inclined to allah and the judgement day, but away from the living world. specifically, it was the legislation of a set of principles and practices that refuses any form of faith and worship. then,they believed that religion and the affairs of the church as something that was not related at all with the affairs of government.10 in its development, the secular idiology was divided into two variants; 1. moderate secularism; considered religion as a private matter can’t be interfered publicly such as politics and the material world. 2. radical secularism hostile other religion which considered an obstacle in the progress of communism.11 7munawwir sadzali, , islam dan tata negra : ajaran, sejarah dan pemikiran (jakarta : ui press, 1990), p. 166 8 m. din syamsudin, islam dan politik era orde baru, (logos : jakarta, 2001), p. 142 9salahuddin wahid in saripudin ha and kurniawan zein (ed), syari’at islam yes, syariat islam no: dilema p 10yusuf qardawi, sekuler ekstrim (terj), (jakarta : pustaka al kausar, 2000), p.2 11 abdul aziz thaba, islam dan negara dalam politik orde baru, (jakarta : gema insani pers, 1996), p.37 busman: islamic dynamics in indonesia | 115 for the adherents of this secular mazhab, islam is equal to any other religion which does not regulate the matter of living world as well as western countries. according to this idiology, prophet mohammed is just a common prophet as well as the former prophet with the only task which is to bring people back to the glorious life by upholding the noble character. it said that the prophet never intended to estiblish and lead a country. the leading figure of this current is ali abd raziq, taha hussein, and kemal at tarturk.12 prototypical of islamic countries that openly made the secularism to be the state’s ideology wasturkey in the president mustafa kamal at tarturk. as mentioned, in the new constitution of turkey in 1924 that turkey is (1) a republic, (2) nationalist (3) citizenship (4) state (5) secularists and (6) revolusionalist.13 third, a mutualistic understanding which is the middle of the two previous opinions (integralistic and sekuleristic). in this case the religion (islam) was not an integral part of the state nor as a separated parts or not related at all. the relationship between religion and state are mutually beneficial. even when religion was not used as an ideology or a source of law, but religion evolved with the help of the state (government).14the third idiology resisted the notion that islam is a complete religion and islam has a constitutional system. but this idiology also resisted western notion that believe islam is a religion that only regulate the relationship between man and his creator. this idiology think that islam has no constitutional system but it has a set of ethical values for the state matter. in this case the state and religion (islam) do not mean to be in a single unit or in a face to face position) but, more in mutual benefitial position. in the practice, this understanding tends to be more flexible in understanding and practicing islam in the society life and state matter. for them, it was a possibility of taking other teachings in addition to islam itself. because islam itself only manages living matters which are basic typically. while,it technically could adopt another system, such as 12 munawwir sadzali, islam dan tata negara : ajaran, sejarah dan pemikiran (jakarta: ui press, 1990), p. 1-2 116 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 the western system, which has demonstrated its advantages. among the leaders of this group is mohammad abduh, hussein haikal, and muhammad asad.15 according to haykal, the form of islamic state government was built on the theory that in islam, there is no standardized system of government (nizam muqarrar or nizam thabit). islam simply to put a set of values of ethics that can serve as a basic guideline for setting behavior (mysticism) in life to each other (muamalah). haikal meant with the basic guideline is the principle of tawheed, the laws, and equality of human beings. the basic guidelines is the basis formulation of the basic principles of islamic countries principle namely the principle of fraternity, equality and liberty. the third principles are the basis for the management of islamic countries in the early days.16 at the age of prophet mohammed, islam has covered mecca and medina as its teritorial area. but the prophet was still allowing the areas that have conquered using of the laws and systems of government in accordance suitable to each culture and traditions that had been practiced long before islam. islam guaranted freedom of every tribe and provide greater opportunities for them to organize their respective communities.17 this mutualistic discourse was closely linked to the substansialistic idiology in indonesia. according to this group, al-qur’an never explained or simply call an islamic state; shari'ah (which is seen by scripturalists as a legal basis for an islamic state) can not be considered as positive law; the constitution that are applied in indonesia must recognize fully the political rights and to the role of non-muslims (in this case the constitutions 1945 is believed that it is in line with the charter of medina and that the principles of islam, including the most fundamental is tauhid: the one and only god has emblazoned in the constitution 1945 and pancasila.18 16 musdah mulia, negara islam pemikiran politik husain haikal, (jakarta: paramadina, 2001), p. 203 17 musdah mulia, negara islam pemikiran politik husain haikal, p. 221 18 william lidle, skripturalisme media dakwah : sebuah bentuk pemikiran dan aksi politik islam di indonesia masa orde baru in mark r woodward, jalan baru islam memetakan paradigma mutakhir islam di indonesia, (bandung : mizan, 1998), p. 286 busman: islamic dynamics in indonesia | 117 at least there are four main ideas of this substansialist: 1) the view that the substance or content of faith and charity was more important than the form itself. the obedience of moslems literally to the commands of the al-qur'an even regarding the major issues such as prayer command that the value is considered less important than the moral and ethical behavior in accordance with the spirit of the al-qur'an. 2) the messages of al-qur'an and hadith which is eternal in its essence and universal meaning, must be interpreted in accordance with the social conditions prevailing at the time. the substansialist used several terms to describe the application of those principles in islam in indonesia as "secularisation", desacralization, re-actualization and indigenization. 3) there should be a tolerance towards the development of opinions within islam itself, or toward non-moslems. because no one can be sure that their understanding of nash (aqidah) as the most true. 4) the substansialist accepted indonesian government structures that make constitution1945 as the foundation of the state and pancasila as the basic of the state. because those two are already in line with the principles of political islam.19 islam in indonesia in old order era throughout the history of the indonesia, integralistic mainstream, symbiotic, and this seculeristic constantly influence the nation history. in the beginning of independence day, for instance this has been a debate on the basis of the country then known as the jakarta charter controversy. on the other hand there was a integralistic group that wishing to impose islamic law in indonesia. at that time muslims were represented by abikusnotjokroesoejoso, agus salim, wahid hasyim, and abdul kahar muzakar who insisted on strugling on the enactment of islamic law to be put in constitution.20 the apprehensive about the collapse of the young indonesia because of the disunity was the main reason to compromise by removing the seven words in the debate. 20 in formulating the jakarta charter the nine committee that consist of secular nationalist group and muslim nationalist with the comparation 5 to 4. they aresukarno, hatta, yamin, ahmad soebardjo and maramis as secular nasionalist. on the other hand, there are abikusno tjokroesoejoso, agus salim, wahid hasyim, and abdul kahar muzakar. see. endang syaifuddin anshari, piagam jakarta 22 juni 1945 sebuah konsensus nasional tentang dasar negara republik indonesia, (jakarta : gema insani pers, 2001), p. 42 118 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 at the time of the constituency also appeared the massive desire among formalist islam to enter islam as the basic of the state. even the conflicts that had occurred already entered the realm of ideology in which their desire to replace the pancasila ideology with islam. in this period it appeared a lengthy debate about the basic of the country problems in the constituent assembly. while the polemics became personally serious between natsir islamists with secular sukarno. when the assembly began its work in november 1956, there were three proposals to form the basis of this country; pancasila, islam, and socio-economics. pancasila was support by the indonesian nationalist party (116 members), the communist of indonesia party (including fractions republic proclamation, 80 members), the indonesian christian party (16), the catholic party (10), the indonesia socialist party (10) association of supporters of indonesian independence (8 members) and the other with a membership of 273 representatives. while the second proposal, islam was derived from the shura muslimin indonesia council (112 members), nu (91), syarikat islam indonesia party (16) association of tarbiyah islam (7), and the four small parties that totally 230 members of the constituent assembly. while the third proposal, namely socioeconomic only supported by nine members consisting of the labour party consist of five people the party of murba consist of 4 people.21 the significant difference was very related to the vote resultof the election in 1955. in this election, the islamic parties gained less than 45 percent of all collected votes. in accordancewith the constitution of 1950 which also controlled the election, a new constitution couldonly be ratifiedwhen the draft of the constitution was approved by at least 2/3 of the members that attended the meeting. therefore22, based on this regulation, the struggle of a constitution that intended to create an islamic state or a state based on islam became impossible. however, the debate was still occuring until president sukarno dismissed the constituent council in 1955 through a decree of july 5, 1959. 21 endang saifudin anshari, endang syaifuddin anshari, piagam jakarta 22 juni 1945 sebuah konsensus nasional tentang dasar negara republik indonesia, (jakarta : gema insani pers, 2001), p. 42 22 ahmad syafii maarif, islam dan masalah kenegaraan studi tentang percaturan dalam konstituante, (jakarta : lp3es, 1996), p. 124 busman: islamic dynamics in indonesia | 119 the impact of secularization in turkey was seemed to be very influential for sukarno when he became president23. sukarno regarded of the nationalism concept between religion and state matter should be separated. this separation seemed to be based on his knowledge of islam with its political actions in the decade of the 19th century and early of 20th century. further reason behind this separation are the following: 1. in the time of the usmaniyah/ottoman caliphs (khalifah usmaniyah) in turkey, there had been dualism of law; the first was law of islam and the shari'a and the second was the law that was delivered by the sultan or caliph or parliament. this dualism of law led into a regression, because the influence of shaykh alislam remained dominant while their viewpoint was conservative and not ensuring the improvement of islam, even would detained it. 2. islam that embraced by people of turkeywas no longer the true islam but according to him was three faced islam; greece, iran and arab. therefore, if it kept occuring when religion was used for regime, would always be used as a tool of punishment in the hands of kings, wrongdoers and those iron-fisted men. because of having unity of religion and the state would not ensureimprovement, especially economic improvement even it could be obstacle factor. 3. islam itself with the unity would be obstructed and captivated. therefore this separationhas dual benefits which both could bring in profits. the first was releasing religion from the state and the second was releasing the state from religion. the freedom of religion and the state would possibly allow both to move forward.24 islam in new order era in the early years of the new order, the dynamics of muslims reappeared with the demands of formalization of islam’s shari’a from the integralistic group. in mprs council meeting in march 1968; for example, 23 badri yatim, sukarno, islam dan nasionalisme, (jakarta : logos wacana ilmu, 1999), p. 140 24 badri yatim, sukarno, islam dan nasionalisme, p. 141 120 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 nu and parmusi tried to propose charter of jakarta to be ratified as the opening of the constitution of 1945. all of the involvement of these leaders even entering the ideology of state, remained essentially still put pancasila as the national principle. they were onlyinsistingon theclarity of implementation of the charter of jakarta. only by having this this action, the implementation of islamic law, whether civil or criminal law could be realized.25 it arised sort of romanticism on the revival time of political islam due to the contibution of islam in helping to tear down the old order regime. the victory of the new order was considered as a victory of islam so that was not an exaggeration when later among islamic leaders expecting the realization of an islamic state. logically, since the new order was born with the idealism of democracy, then muslims have high hopes to reparticipate by considering the majority of indonesia's population is muslim. even before 1971, some muslim leaders struggled to make islam as the basis of the state. for example, by rehabilitating masjumi and formed pdii (democratic of indonesian islam party and reactivate the indonesian islamic party.)26 beside appearing in the form of a formalist action, further the concept of integrating islam and the country also summoned more radical fundamentalist group in fighting for islam. in fact, this group wanted to change the state ideology of indonesia into an islamic state even through war. the action of the darul islam / islamic army of indonesia in west java, aceh, south sulawesi, south kalimantan and central java, for example, was a concrete form of that desire.27 m natsir, one of the figure who wanted to change the state foundation confirmed that by making islam as the state foundation was not detrimental to the pancasila defender. instead, it would retrieve a philosophy state which were alive, spirited, firm and containing power. none of the five precepts inpancasila wouldbe slipped or shedby accepting islam as the basis of the state. because in islam, there was a 25 masykuri abdillah, demokrasi di persimpangan makna “respon intelektual muslim di indonesia terhadap konsep demokrasi 1966-1993” (yogyakarta : pt tiara wacana, 1999), p. 58 26 abdul aziz thaba, islam dan negara dalam politik orde baru, (jakarta : gema insani pers, 1996), p. 242-243 27 al chaidar, wacana ideologi negara islam, (jakarta : darul falah, 1999), p. 55 busman: islamic dynamics in indonesia | 121 rule where pure concept of the five precepts received real substance and received soul and driven spirit.28 in his speech of the constituent council in 1957, nasir affirmed his principle on islam's relationship to the state in indonesia. in the speech titled islam as the basic of state, nasir delivered that indonesia had only two options, secularism (la diniyah) or state of the religion (diniyi). the position of pancasila itself was la diniyah (secular). because, pancasila was the result of the invention of the communitynot using the revelation as the source.29 for natsir, islam is a philosophy of life, an ideology, a system of life to the human victory in the world and the hereafter. so as muslims, they could not escape from politics, as well as politicians could not break away from the ideology of islam. to establish islam, it could not be separated from the human development of a country and freedom. for the issue of the relation between human beings, the function of religion isto maintain that connection in all living aspects. politiconly brings in one aspect of relationship between human being. while the function of religion is to maintain this connection with all aspects of life. so how could the religion that covers all aspects could be possibly separated from the political aspect which only covers one aspect.30 that is why nasir invited to see islam as a majority religion in indonesia so that was fit to put it as the foundation of a state. besides, the teaching of islam has the perfect qualities for the life of the nation and society and could ensure the diversity of living between the various groups with tolerance. thus, country was a tool of islam to implement the law of allah for human’s salvation and walfare. as a absolute tool of a state. therefore, natsir defended the principle of religious unity in this country.31 28 endang saefudin anshari, piagam jakarta 22 juni 1945 sebuah konsensus nasional tentang dasar negara republik indonesia, (jakarta : gema insani pers, 2001), cet, ii, h. 84 29 ahmad syafii maarif, islam dan masalah kenegaraan studi tentang percaturan dalam konstituante, (jakarta : lp3es, 1996), p. 127 30 masykuri abdillah, demokrasi di persimpangan makna “respon intelektual muslim di indonesia terhadap konsep demokrasi 1966-1993” (yogyakarta : pt tiara wacana, 1999), p. 35-36 31 ahmad syafii maarif, islam dan masalah kenegaraan studi tentang percaturan dalam konstituante, p. 128 122 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 in addition, the historical reasons that experienced by indonesianwas a supporting factor for this formalization demand. besides applying islamic law in indonesia, in the struggle for independence and defence of indonesia, muslims also had their main roles. even the victory of the new order government in tearing down the communist party of indonesia (pki) to its roots in 1966, could not be separated from the role of muslims in the action. because when pki performed ‘coup d’etat’ over government in october 1, 1965 was defeated, the actual existence of pki remained still strong, both in the government, society, and the military. in this condition the armed forces created a third hand to avoid internal conflicts between military. that third hand was from islam and the action of the students / youth / scholars. while armed forces only facilitated on the back (as back up).32 meanwhile, for muslims themselves, against the pki was closely related to two things; first, ideologically, communism could not be accepted by muslims. the existence of atheists(anti-god) was rejected by muslims. atheists are regarded as infidels and shed his blood was halal. and fighting against the pki was believed to be a jihad. even as thaba aziz wrote, a leader of muhammadiyah published a fatwa that the resistance of crushing the pki was worship.33 second, historically the existence of pki to indonesian muslims was often be a thorn in one’s flesh. it could not be denied that all this time, conflicts happened seriously between pki and islam in indonesia. for example, the dismission of the shura council of the muslim party of indonesia (masjumi) in 1963, could not be separated from the inputs of pki that influenced the policies of president sukarno. so it was not exaggeration when people of indonesia condemned the action of pki, the muslims were at the front line together with other national public organizations demanding the dismission and banning this ideology to spread in the society. three days after the rebellion, pki was successfully disabled. some of islamic organizations like nu, muhammadiyah, psii, and several other organizations formedthe demolition action unit (kap) 32 abdul aziz thaba, islam dan negara dalam politik orde baru, (jakarta : gema insani pers, 1996), p.240 33 abdul aziz thaba, islam dan negara dalam politik orde baru, p.240 busman: islamic dynamics in indonesia | 123 gestapu that was chaired by subchan ze of nu and secretary general lukman harun from muhammadiyah.34 even further, according to din syamsudin, the failure coup d’etat of pki itself was largely due to the role of the islamic masses who supported the armed forces in suppressing the entire communist elements throughout the country. pki had long been opposed to the army and islamic mass organizations with a variety of reasons. to islamic organizations and the army, pki was a political rival. to the armed forces, the rebellion in madiun in 1948 was an experience that could not be forgotten. meanwhile, to islamic group, pki was anti-islamic groupsand fighting against pki was a matter of life or death. pki did not only affect president sukarno to accelerate masjumi ban in 1960, but also banning its youth actions, the indonesian islamic youth action (gpii) in 1963, because it was suspected for the involvement of an attempt to assassinate president sukarno in 1957. in addition, the association of islamic students were also required by pki to be dissolved after associated it with masjumi. but the huge amount of support from islamic organizations such as muhammadiyah and the armed forces, led this organization survived from the dissolution.35 with this background, logically when suharto gained the power, muslims should have received greater attention. because, besides asa majority factor, historically muslims indirectly participated to drive suharto to gain power. due to the rejection of accountability speech of sukarno on high levelassemblyat mpr in 1967related to rebellion of pki above, necessarily hadappointed suharto as temporary/ alternate of president, which was later appointed permanently in 1967. but unfortunately the romanticism between the new order government and the muslims was not long lasting. the paradigm of prioritizing economic development had made the new order government was prioritizing more on stability of security aspects (even tend to be authoritarian). new order government tried to convince the people that the indonesia’s futuremust be free of politics based on ideology. the ideological conflict was considered as the inheritance from the past that 34 panji masyarakat, 21 maret 1987 dan panji masyarakat , no. 590, oktober 1988, h. 34 35 panji masyarakat, h. 34 124 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 must be removed. accordingly, it was required to establish a society that was free from ideological conflicts and prioritize the economic development of outward-oriented.36 that was why everything that was considered to shake up the national stability eliminated as early as possible. no exception to the islamic movement in its historyhad always wanted the validity of islamic law in indonesia. the clashes between muslims and the new order regime frequently occured. it was driven also by the historical background where many separatist movements in the name of islam. muslims were considered had less loyalty to the national ideology, or at least the muslims wanted to provide some sort of self interpretation to the ideologyoutside of the ruler interpretation. this prejudgement was treated continuously through the reproducingof traumas of the past history of muslims. uncoincidentally, if that prejudgement continued to be reproduced along with various disobedience actions committed by muslims, especially in early process of forming the new order.37 that was why after suharto at the top ofpower, muslims movement was started to be pushed aside. various policies in the name of religion increasingly eliminated in this period. by the reason of maintaining the stability, all things which related to islam was suppressed as early as possible. m. natsir express his fury by saying -as quoted by fachry ali of ruth mc veythey have treated us like cats with ringworm. when translated more or less means that they treat us (muslim politicians) like cats with ringworm.38 the climax point was when all the principles of organization and social-politic organization must be based on pancasila. the unification of political parties principlewith the principle of pancasila hadtaken outthe color of islam. this polical suppresionwas absolutely affected the struggle of muslim movement. because by only political way the struggle could be more effective. in addition, not even to think about the implementation of 36 m. din syamsudin, islam dan politik era orde baru, (jakarta : pt logos wacana ilmu, 2001), p. 30 37 m. syafi’i anwar, pemikiran dan aksi islam indonesia sebuah kajian politik tentang cendekiawan muslim orde baru, (jakarta : paramadina, 1995), p. 20 38 yusril ihza mahendra, keharusan demokratisasi? tanggapan terhadap fachri ali dalam nasrullah ali fauzi, icmi : antara status quo dan demokratisasi, (bandung : mizan, 1995), p. 150 busman: islamic dynamics in indonesia | 125 islamic law, to declare themselves as muslims could arise fear or embarrassment among muslims. however, the effort of integralistic group to enforce the implementation of shari'a in indonesia was never extinguished. although politically muslims position was squeezed down, but culturally islamic activity did not stop even growing healthy. dr m bambang pranowo examined in tegalrejo village and he found a great change in rural west slopes of mount merbabu, where in the '60s (pre-new order) was the village where the abanganparties and islam was dominant (read: pni, pki, and nu ). but after the disappearance of political parties, precisely restore the embrace of islam to the entire population of the village, which known was almost entirely muslim. though in the past era,the area was famous aspoyok-poyokan era (harassing each other era) among different political partiessupporters. the construction of the prayer house in every part of the village (including those that used to be supporting pki), the recitation activities which was performed every friday night and followed by almost all villagers, the constructionof three mosques and four prayer houses which always filled with children to reciting al-quran, became witness of glory of islamic atmosphere in tegalrejo precisely after the political parties was no longer in this village.39 in a broader context, it might be also considered as change of the new order regime attitude of confrontational become accommodatial. it was much that the interests of muslims was successfully well accommodated by the state. the emersion of some laws which related to muslims was essentially another form of formalization efforts over the years. such as law no. 1/1974 on marriage, law no. 9/1989 on the religious courts, presidential decree no. 1 of 1991 on khiand so on. behind the depoliticization of islam brought the impact of islam cultural. the emergence of moderate muslim groups from among indonesia’s circle also diversed opinions., amin rais for example, said that the al-qur'an and the sunnah did not order to establish an islamic state, but both provide a clear ethics to regulate all human life. muslim life was a unity between the profane and between the transcendental and between the world and hereafter matters. if al-quran and sunnah 39 fachry ali, keharusan demokratisasi dalam islam indonesia dalam nasrullah alifauzi, (ed), icmi : antara status quo dan denokratisasi bandung : mizan, 1995), p. 126 126 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 explicitly instructed to establish an islamic state, they must give a detailed order on the structure of state institutions, the system of people representation, the relationship between the legislative, executive, and judiciary, elections and so on. this detailed explanation, according to amin rais would only make the islamic state was only suitable in the seventh century. whereas the social development was constantly changing. surely the system wouldvery quickly left behind and could not be a solution for its time.thus, that did not mean that muslims could establish the state according to their own will and ignored the principles of islam. because it would lead to the establishment of a secular state. in this case rais saw the importance of shariah as a source of law.40 ahmad syafii maarif also argued that the al-qur'an did not propose a specific model of the structure of political organization that must be implemented by muslims. maarif noted that the political power for collective life was the most important need of religion. without its supports, the religion would not stand up. it meant that the state just a tool for religion and not a religious expansion. so the phrase al islam al din wa al daulah could obscure the prophetic essence of muhammad. as his explanation, he agreed that islam is a religion and sharia law.41 in line with this was syafruddin prawiranegara who said that the dar al islam was not important. throughout muslims were not hindered in realizing the goals and were not obstructed by the tyrannypower, then pancasila was not a problem to accept. the theory of dar al islam is not important, the importance is the implementation which is the good deeds of muslims that driven solely by obedience to allah is for the good of human sake, either muslim or non-muslim. that was why syafruddin criticized all wishes to make indonesia to be the country as pakistan, especially if the fight to make it happen through violence. the struggle42 must be through the proper channels in accordance with the laws without ignoring the existing reality in the country and the process of development showed regularly and perfect condition. 40 masykuri abdillah, demokrasi di persimpangan makna “respon intelektual muslim di indonesia terhadap konsep demokrasi 1966-1993” (yogyakarta : pt tiara wacana, 1999), p. 62 41 masykuri abdillah, demokrasi di persimpangan makna “respon intelektual muslim di indonesia terhadap konsep demokrasi 1966-1993” p. 62 42 masykuri abdillah, demokrasi di persimpangan makna “respon intelektual muslim di indonesia terhadap konsep demokrasi 1966-1993” p. 67 busman: islamic dynamics in indonesia | 127 islam in reformation era since suharto's resignation from his power on 21 may 1998, indonesia entered a new phase in the history of the nation. simultaneously, all the people welcomed the changing of power in the hope they would be free from authoritarian government to democratic. at that time arose habibie as a successor to relay state leaders. although it was not separated dogged by demonstrations of rejecting his leadership, he remained unmoved to run the government until the the 1999 election was held. in the middle rush of spirit of the indonesian people to welcome the change, among muslims in indonesia appeared two interesting phenomena; first, the emergence of islamic political parties on the national stage. from the 48 participants of the election that eligible to enter election, 20 of them were islamic parties such as ppp, pan, pkb, pbb, pk, pku pnu, suni party, pui, pp, psii, psii 1905, masjumi party, and others.43 from the 20 parties, there were only five political parties that did not agree with the formalization of islamic law in indonesia. in other words, the majority wanted the implementation of islamic law in indonesia. second, the emergence of mass organizations of islam shaped as harakah such as laskar jihad, ahlussunah waljamaah, the muslim brotherhood, and the mujahideen, followed the other islamic movement that were already standing in the new order period such as the islamic defenders front, world muslim solidarity committee (kisdi), and muslim workers unity (ppmi) and others. unlike to the organizations before that existed and accommodative with the government (such as nu and muhammadiyah), these organizations tend to distance themselves from the government. as rwilliam liddle said who was called by islam scripturalist, these groups did not see themselves engaged in the intellectual activity that tried to adapt the message of muhammad and the meaning of islam into the social conditions in the end of the 20th century. according to them, the messages and meanings was clearly rooted in the 43 arsykal salim mengidentifikasi parpol islam dengan lima kriteria seperti nama, asas, tanda gambar, tujuan, program, dan konstituen. (lih. m arsykal salim, partai islam dan relasi agama-negara, jakarta : puslit iain jakarta, 1999, h. 8) 128 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 al-qur'an and hadith and only needs to be applied in life. therefore, they more tend to be oriented to the shari'a (formalization).44 after new order government, born a few products of legislation which was the accommodation for muslims such as law no. 10/1998 on banking, law no.17/1999 on hajj, law no. 38/1999 on zakat management and law no.17/2000 third amendment of 1983 on income tax45. in addition, there was the national sharia board which was formed in early 1999 to complete the islamic banking which was set before in law no. 10/1998. but since it only just accommodated the islamic civil matter, among indonesian muslims still appeared desire to fight for the implementation of islamic criminal law as well. the phenomenon in the meetings of the member council (bp) of mpr and annual meeting of the mpr council in 1999 and 2000, for example, showed the efforts of several islamic political parties such as the united development party, the bulan bintang party, which insisted on fighting for formalization in the parliament. the same thing was done by several other islamic organizations like fpi, lasykar jihad, the muslim brotherhood and others. formalization of sharia law (especially criminal aspects) became the main purpose of their struggle. along with the rampantly cases of terrorism in indonesia and throughout the world, there was a push in the part of muslims in indonesia to develop an understanding of islam ala indonesia that called islam nusantara. the term was first introduced by nu in 33rd congress in 2015. islam nusantara has the distinction not only in the tradition and practice of islam which is rich and full of nuances, but also in social, cultural and political. formation of islam nusantara orthodoxy associated with differences (khilafiyah or furu'iyah) among scholars authoritative based on mazhaband its ideology. furthermore, it also related to the dynamics and the historical development of the muslims nusantara itself. since the 17th century, for example, the 'ulama jawi (nusantara) who 44 r. william liddle, skripturalisme media dakwah : sebuah bentuk pemikiran dan aksi politik islam di indonesia masa orde baru, dalam mark w woodward (ed), jalan baru islam, memetakan paradigma mutakhir islam indonesia, bandung : mizan, 1998, hal.289, cet. i 45 sudirman teba, islam pasca orde baru, yogyakarta : pt tiara wacana yogya, 2001, cet. 1 hal. 62 busman: islamic dynamics in indonesia | 129 returned from mecca and medina– as the center of cosmopolitan theologian network where they were included; they consolidated the doctrine and practice of islamic nusantara orthodoxy. that islamic orthodoxy was inherited and restrainted faithfully by muslims of nusantara up to this day. muslims of nusantara not only has the islamic orthodoxy that came from the authoritative theologian, but the archipelago itself was formed into the realm of islamic culture (islamic cultural spheres) distinctive.46 conclusion the dynamics of islam in indonesia is a portrait of the dialectic of muslims in indonesia in facingits era. sometimes the dynamic was appeared by political problems (power). sometimes it also intersected with economic issues, and even caused by social issue that growsin its time.among those few differencebackground, which often affecting political issue and power. this become understandable since the problem of power is not only a sensitive issue for any religious people, but at the same time is believed to be a starting point that will play a major pendulum of the national history where muslims are in it. a culmination point of this difference of opinion seemed to disimplicate to trichotomy of islam-state relations; whether integralistic, seculeristic, or mutualistic. bibliorgaphy abdillah, masykuri demokrasi di persimpangan makna “respon intelektual muslim di indonesia terhadap konsep demokrasi 1966-1993” (yogyakarta : pt tiara wacana, 1999), cet. i, anwar, m. syafi’i, pemikiran dan aksi islam indonesia sebuah kajian politik tentang cendekiawan muslim orde baru, (jakarta : paramadina, 1995), cet.i anshari, endang syaifuddin, piagam jakarta 22 juni 1945 sebuah konsensus nasional tentang dasar negara republik indonesia, (jakarta : gema insani pers, 2001), cet, ii azra, azyumardi, islam, state and religious pluralism in southeast asia, makalah dipresentasikan dalam congress of german orientalist, munster, germany, 23-27 september 2013 ---------------------, islam nusantara: islam indonesia, republika, 25 juni 2015 chaidar, al, wacana ideologi negara islam, (jakarta : darul falah, 1999), cet. ii 46 azyumardi azra, islam nusantara: islam indonesia, republika, 25 juni 2015 130 | ajis: academic journal of islamic studies vol. 1 no. 2, 2016 edyar, busman, santri dan desekulerisasi, republika, 22 oktober 2015 _______, ruu sisdiknas dan pendidikan pluralis multikultural, kompas, 31 maret 2003 fauzi,nasrullah ali, icmi : antara status quo dan demokratisasi, (bandung: mizan, 1995), cet. ke-1 geertz, clifford, the religion of java, (chicago : the university of chicago press), 1976 ha, saripudin dan kurniawan zein (ed), syari’at islam yes, syariat islam no: dilema piagam jakarta dalam amandemen uud 1945, (jakarta: paramadina, 2001) lidle, william, skripturalisme media dakwah: sebuah bentuk pemikiran dan aksi politik islam di indonesia masa orde baru dalam mark r woodward, jalan baru islam memetakan paradigma mutakhir islam di indonesia, (bandung : mizan, 1998) maarif ahmad syafii, islam dan masalah kenegaraan studi tentang percaturan dalam konstituante, (jakarta : lp3es, 1996), cet. iii mulia, musdah, negara islam pemikiran politik husain haikal, (jakarta: paramadina, 2001) pranowo, m bambang, islam faktual antara tradisi dan relasi kuasa (yogyakarta : adicita karya nusa, 1999), cet ke-2 qardawi, yusuf, sekuler ekstrim (terj), (jakarta : pustaka al kausar, 2000) sadzali, munawwir, islam dan tata negara : ajaran, sejarah dan pemikiran (jakarta : ui press, 1990) salim, arsykal dalam partai islam dan relasi agama-negara, (jakarta : puslit iain jakarta, 1999), cet. 1 syamsudin, m. din, islam dan politik era orde baru, (logos : jakarta, 2001) teba, sudirman, islam pasca orde baru, yogyakarta: pt tiara wacana yogya, 2001, cet. 1 thaba, abdul aziz, islam dan negara dalam politik orde baru, (jakarta: gema insani pers, 1996), cet. i yatim, badri, sukarno, islam dan nasionalisme, (jakarta: logos wacana ilmu, 1999) panji masyarakat, 21 maret 1987 dan panji masyarakat, no. 590, oktober 1988 at least there are four principles that underlie the formation of an islamic state: acknowledge the sovereignty of god, recognized the authority of the prophet, acknowledges the representative status of the lord, and do the group consultation. at this point of view, the sovereignty is indeed sovereignty of god. a state only functioned as political tool by which the laws of god could be run. in other words, the state had no right to make or enforce any law on its own but acts as the main authority.� second, the understanding of secularistic which precisely separated between religion and state matter. the idea of a political foundation culturally is derived from christianity. as van leewen’s statement that the spread of christianity throughout the europe had brought secularisation. the secular culture, according to him, was christian gifts to the world and he hoped that as a result of the meeting, moslems would release the myth of law authority that organize life.� secularism is a social movement that aims to turn people away from the afterlife by solely oriented to the living world. this movement was launched since the middle ages society were very inclined to allah and the judgement day, but away from the living world. specifically, it was the legislation of a set of principles and practices that refuses any form of faith and worship. then,they believed that religion and the affairs of the church as something that was not related at all with the affairs of government.� in its development, the secular idiology was divided into two variants; 1. moderate secularism; considered religion as a private matter can’t be interfered publicly such as politics and the material world. 2. radical secularism hostile other religion which considered an obstacle in the progress of communism.� for the adherents of this secular mazhab, islam is equal to any other religion which does not regulate the matter of living world as well as western countries. according to this idiology, prophet mohammed is just a common prophet as well as the former prophet with the only task which is to bring people back to the glorious life by upholding the noble character. it said that the prophet never intended to estiblish and lead a country. the leading figure of this current is ali abd raziq, taha hussein, and kemal at tarturk.� prototypical of islamic countries that openly made the secularism to be the state’s ideology wasturkey in the president mustafa kamal at tarturk. as mentioned, in the new constitution of turkey in 1924 that turkey is (1) a republic, (2) nationalist (3) citizenship (4) state (5) secularists and (6) revolusionalist.� third, a mutualistic understanding which is the middle of the two previous opinions (integralistic and sekuleristic). in this case the religion (islam) was not an integral part of the state nor as a separated parts or not related at all. the relationship between religion and state are mutually beneficial. even when religion was not used as an ideology or a source of law, but religion evolved with the help of the state (government).�the third idiology resisted the notion that islam is a complete religion and islam has a constitutional system. but this idiology also resisted western notion that believe islam is a religion that only regulate the relationship between man and his creator. this idiology think that islam has no constitutional system but it has a set of ethical values for the state matter. in this case the state and religion (islam) do not mean to be in a single unit or in a face to face position) but, more in mutual benefitial position. in the practice, this understanding tends to be more flexible in understanding and practicing islam in the society life and state matter. for them, it was a possibility of taking other teachings in addition to islam itself. because islam itself only manages living matters which are basic typically. while,it technically could adopt another system, such as the western system, which has demonstrated its advantages. among the leaders of this group is mohammad abduh, hussein haikal, and muhammad asad.� according to haykal, the form of islamic state government was built on the theory that in islam, there is no standardized system of government (nizam muqarrar or nizam thabit). islam simply to put a set of values of ethics that can serve as a basic guideline for setting behavior (mysticism) in life to each other (muamalah). haikal meant with the basic guideline is the principle of tawheed, the laws, and equality of human beings. the basic guidelines is the basis formulation of the basic principles of islamic countries principle namely the principle of fraternity, equality and liberty. the third principles are the basis for the management of islamic countries in the early days.� at the age of prophet mohammed, islam has covered mecca and medina as its teritorial area. but the prophet was still allowing the areas that have conquered using of the laws and systems of government in accordance suitable to each culture and traditions that had been practiced long before islam. islam guaranted freedom of every tribe and provide greater opportunities for them to organize their respective communities.� this mutualistic discourse was closely linked to the substansialistic idiology in indonesia. according to this group, al-qur’an never explained or simply call an islamic state; shari'ah (which is seen by scripturalists as a legal basis for an islamic state) can not be considered as positive law; the constitution that are applied in indonesia must recognize fully the political rights and to the role of non-muslims (in this case the constitutions 1945 is believed that it is in line with the charter of medina and that the principles of islam, including the most fundamental is tauhid: the one and only god has emblazoned in the constitution 1945 and pancasila.� at least there are four main ideas of this substansialist: 1) the view that the substance or content of faith and charity was more important than the form itself. the obedience of moslems literally to the commands of the al-qur'an even regarding the major issues such as prayer command that the value is considered less important than the moral and ethical behavior in accordance with the spirit of the al-qur'an. 2) the messages of al-qur'an and hadith which is eternal in its essence and universal meaning, must be interpreted in accordance with the social conditions prevailing at the time. the substansialist used several terms to describe the application of those principles in islam in indonesia as "secularisation", desacralization, re-actualization and indigenization. 3) there should be a tolerance towards the development of opinions within islam itself, or toward non-moslems. because no one can be sure that their understanding of nash (aqidah) as the most true. 4) the substansialist accepted indonesian government structures that make constitution1945 as the foundation of the state and pancasila as the basic of the state. because those two are already in line with the principles of political islam.� 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 understanding the radicalism movement in indonesia: a conflict approach to the rise of terrorism nurul solihin syari’ah faculty of iain imam bonjol padang, indonesia e-mail: solihin_nurul@yahoo.com abstract: understanding the radicalism movement in indonesia: a conflict approach to the rise of terrorism. this study will describe the genealogy, reason, and patterns of salafism movement in indonesia. the reason why this study seeks to understand the theme because the movement of salafism in indonesia has emerged dramatically. it can be understood from the acts of terrorism that occurred. there are at least 4 acts of terrorism in 2000; 3 acts of terrorism in 2001; and 1 acts of terrorism in the 2000 bali bombing which is the most dramatic act of terrorism and the bombing action at j.w. marriot hotel in 2003. these acts of terrorism are facts which suggest that the movement of salafism flourished in indonesia. the data also encourages the study of why terrorism appears in indonesia? what are the reasons? what is the root of the movement of salafism in indonesia? the questions above are the research questions. and it all comes from the research paradigm chosen in this study, which is the paradigm of conflict. assuming that acts of terrorism can be understood as a conflict process. it is not a single process that is the complete reason why terrorism arises, especially in indonesia. the perspective of marxism is considered quite possible to explain the factors causing terrorist acts and the growing of the network in indonesia. actually, by using the paradigm of conflict; violence, and horror acts perpetrated by terrorist networks can be detected why such malicious acts occurred in indonesia. to analyze the data, this study uses the interpretative method. and it's a concern to analyze the conflict between salafism, and others. this process allows the conclusion that the causal factor is the difference in doctrine between terrorism and the others-state, and the notion of neo-liberalism. keywords: religious radicalism, jihad, terrorism introduction in indonesia, the dynamics of the islamic movement are becoming clearer with the emergence of radicalism. thus, radicalism is an 26 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 interesting actual issue to study. why not, islamic radicalism always turns, transforming their movement into new forms according to the socio-political context that grows in indonesia. to understand the radicalism of islam seems possible by reading, understanding the history of islamic radicalism in indonesia. the history of radicalism in islam can be seen at least from several phases. in the pre-reform era, the islamic radical movement was a movement against the structure of global capitalism and the hegemony of islam. now, that has changed, or has transformed into a form of political structure movement. in this form, islamic radicalism has become a political process, but uses the islamic symbols to purify their movement. in fact, in addition to the structural movement, islamic radicalism also declares itself as a cultural movement like da'wah movement. the reason why islamic radicalism is building, or plunging itself into a cultural movement; none other than to gain the trust of the people, especially the muslims. at the other end, the effects of the radicalism movement in indonesia can be seen from acts of terrorism in several places in indonesia. from the action it may seem to understand the pattern, and the type of movement which they construct. from an online newspaper, there are at least seven terrorism networks that threaten indonesia as a nation1. they are the tandzim qoidatul jihad commanded by abu tholut; the old version of the jama'ah islamiyah led by abu fatih; abu rosyid in serpong; abu omar's network in solo-cirebon; faction anjengan masduki-darul islam; darul islam version of ajengan tahmid; kompak (committee for crisis response) in ambon. but, abu omar's network is the most dangerous group than any other group. why not, he has many networks. despite the many networks of terrorism in indonesia, the actions which they build, and show are relatively mono-patterned. this standpoint is relevant when there are many bombings-suicide bombings, or covert attacks, and terror. that condition encourages the acts of terrorism into a very serious issue in indonesia. in fact, several bomb blasts since the fall of the orde baru until october 2005 have shown that terrorism is an ongoing threat2. ironically, in indonesia targets of terrorist attacks are non-muslim symbols such as 1 inilah tujuh kelompok teroris yang mengancam indonesia, retrived from www.beritajatim.com, accessed august 1, 2012, at 23:59 pm. 2 sukawarsini djelantik, terrorism in indonesia: the emergence of west javanese terrorist, (east-west centre working pappers, no. 22: 2006), p. 1. http://www.beritajatim.com/ nurul solihin: understanding radicalism | 27 churches, cafes, and embassies. presumably in their perspectivereasoning of terrorism-all of the targeted attacks are the common enemy to be fought. with that view, terrorism groups judge the others who are outside their group. table 1: terorist’s action in indonesia date actions victims 01-08-2000 bomb explosion at houses of philipine ambassador, jakarta 3 people are death 13-09-2000 bomb explosion in pasar bursa jakarta 15 people are death 24-12-2000 bomb explosion at any church in jakarta, and the other cities. 17 are death, more than 100 people are bodily injury 12-10-2002 bali’s bomb; at a cafe in kuta beach 202 are death, more than 100 are bodily injury. 05-12-2002 bomb-explosion in mcdonald restourant in makasar, sulawesi. 3 people are death. 05-08-2003 bomb attack part 1 at j.w. marriot hotel, jakarta. 12 people are death, 150 are bodily injury. 10-01-2004 bomb-explosion at sampodo cafe in palopo, sulawesi. 4 are death. 09-09-2004 car bomb, explosion in front of australia embassy, jakarta. 10 are death. 100 are injury. 13-11-2004 bomb explosion at police office in kendari, sulawesi. 5 are death, 4 are injury. 28-05-2005 bomb attack at tentena market, sulawesi. 22 are death, 90 are bodily injury. 31-12-2005 bomb-explosion at palu market, sulawesi. 8 are death, 48 are injury. 01-10-2005 suicide-bomb, in two places—jimbaran and kuta, bali. 20 are death, 129 are bodily injury 17-07-2009 bomb j.w. marriott hotel part-2, and ritzcarlton hotel, jakarta 9 are death, 42 are injury. from the table above it can be concluded that the action of terorism in indonesia is growing prosperous. it is not profuse that if many people think indonesia is a place for terorism act . but this phenomenonin is relatively new in indonesia. it emerged after the fall of suharto, when the reform era exploded. sukawarsini djelantik wrote that "after the terrorist attacks in bali in november 2002, the indonesian government paid serious attention to terrorism prevention issues / policies. blast bombing by terrorism can be considered as a new phenomenon in indonesia's 28 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 political3 . the question relating to this problem is: "in indonesia, why does terrorism network and its actions grow ironically? "what is the factor of the burden?" and "how is this case understood?" terrorism is not a spontaneous process, but there is a major factor why terrorism arises in indonesia. it is appropriate in this research to assume that acts of terrorism are a conflicting process that occurs between terrorist and the others. this assumption will be analyzed based on the conflict paradigm, hoping that this approach can give the explanation of why terrorism arises in indonesia. conflict theory: ideology, bombing-suicide and terrorism what is the relationship between class movements and terrorism? it seems difficult to correlate them, but that may be explained. the explanation, can be understood by the paradigm of conflict. conflict theories-explaining that conflict and opportunity are inherent in the social world as order and permanence4. as if conflict is a natural movement. but that is not that description. later, it is understood that conflict is driven, caused by the human mind. the terrorism also be driven by a human bitch's mind. although it is just a phenomenon of "wildness". but in fact, terrorists seek, creating common enemies that are likely to be attacked. the question is: "how is this case explained?". kant and hegel have explained to us that every human-individual, group, organization, or other unit in society, represents a force that has actions capable of stimulating counterforces5. anyone capable to do acts of terror, it depends on the stimulation, or social factors that cause a person become repressive. thus, several factors make terrorism appear and make them anarchist like exploitation, discrimination, and economic problems. actual terrorism represents the existing of social conflicts in society. it became one of the other forms of class struggle. how can this view be understood? johan galtung has elaborated the theory of conflict. his views can be studied in his theories of conflict: definition, dimensions, negations, formation. galtung considered that to represent 3 sukawarsini djelantik, terrorism in indonesia: the emergence of west javanese terrorist., p. 1. 4 otomar j. bartos & paul wehr, using conflict theory, (new york: cambridge university press, 2002), p. 12. 5 ibid nurul solihin: understanding radicalism | 29 the conflict theory; at least it can start from two things, actors and their goals6. referring to galtung's view, conflict theory will not become clear without understanding the two terms-their actors and goals. from this assessment, the relationship between terrorism and class movements at least can be explained. the actor in conflict theory is an important element. they are the conflict stimulators. from their minds, classes in society are formed, or designed. in this context, galtung categorizes the actor to "single actor conflict". galtung explains that the single actor conflict is an actor who always feels weird with himself7. usually folded person. and unlike groups as actors in conflicts that are societal. and also different from the community as an actor. each person, group, and community actors have intra and inter-connections. intra is the same actor with 1 or only one person. while inter, can be more than one person actor8. from the diagram, or table below, the actor category can be understood: tabel 2: the types of conflict domain type person group society intra suicide apathy anomie inter homicide internal war external war source: johan galtung, theories of conflict: definition, dimensions, negations, formations, (johan galtung lectures in columbia university) the types of actors (person, group, society) are equally has a capable of making damage. they have in common with the extent of damage they may cause; with terror, or other violence. but, one of the actors has differences in the ability to make damage, and the group as an actor is certainly more dangerous than other actors such as terrorism networks, or islamic radicalism. at the other hand, in conflict; there are actors structure. referring to johan galtung, that the structure of actors requires a set of elements and a set of relationships among their peers 9. generally, it can be assumed that all conflicts are structured. but, that assumption is not entirely as a true premise, or a correct conclusion. the question is: 6 johan galtung, theories of conflict: definition, dimensions, negations, formations, (johan galtung lectures in columbia university), p. 39. 7 ibid., p. 46. 8 ibid. 9 ibid., p. 48. 30 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 "what about terrorism?". the assumption, that all conflicts are structured, can be used to analyze the phenomenon of terrorism. in fact, acts of terrorism are a phenomenon of conflict. referred as a phenomenon of conflict, basically terrorism creates the others or needs them as common enemies, and targets attacks. in order to achieve a targeted goal, terrorist networks often deal with other networks to build strong coalitions. in many countries, terrorism networks, or terrorist groups have a moral similarity10. the morality comes from the belief in the function, and the movement that they believe. they believe that their culprits-terror, or violence-to purify religion, and destroy their enemies like the united states and its coalition. thus, the structure or the condition of terrorism will become clear as an understanding, by analyzing the case of terrorism with conflict theory. the question is: "what is the theory of the conflict?". referring to jörg rössel & randall collins, that conflict theory is a solution to the problem of micro-macros in sociology11. micro and macro conflict theory is not intended for the separation of social reality, as illustrated by opposing the concepts of actors and systems or agencies and structures. nevertheless, they represent the spatotemporal segment of social reality12. in particular, conflict theory concerns about the relationship between interacting systems. when using conflict theory to analyze the phenomenon of terrorism, it becomes easy to understand that a study, or study seeks to understand the interaction between context and acts of terrorism.13 it is important to understand that the interaction between them is derived from their goals, and a common vision of the world or their beliefs. galtung's idea of a goal in conflict theory is that a goal is the same as an actor in a scope14. galtung assumes that all actors have a definite capacity in a rule15. it informs us that the wide range of goals that the 10 10 virginia held, how terrorism is wrong: morality and political violence, (new york: oxford university press, 2008), p. 13. 11 jonathan h. turner (eds)., handbooks of sociology and social research, (new york: springer, 2006), p. 509. 12 ibid. 13 ibid., p. 510. 14 johan galtung, theories of conflict.., p. 57. 15 ibid. nurul solihin: understanding radicalism | 31 actor has produced many ideals in conflict situations. the illustration; there are several different purposes of terrorism in other places . the goal of terrorism in indonesia is very different from acts of terrorism in other countries, such as in the united states ; especially the 9/11 attacks. the difference goal between terrorists depends on the situation, and the context in which they design bombing actions. it's all due to the difference in targets, and the intensity of hatred. this phenomena raises a question: "what is the source of the purpose of terrorism?". there are several interpretations related to the source of the purpose of terrorism. and it will become clear by understanding the pattern of terrorist attacks; it is not excessive to understand that the purpose of terrorism comes from the beliefs, or ideologies that nest in their minds. at this level, the function of religion is questionable. the goal of terrorism the aim of the terrorists determines the pattern of attacks against common enemies. and the internalization of doctrine is produced, or done by the charismatic clerics in their community who influence a "worldview" believed by the terrorists. from this condition, violence, and acts of terrorism are generated by terrorist organizations in various countries, especially in the united states, or other secular countries. indeed, the choice of acts of terrorism can be interpreted with the durkheim-suicide theory. the term of suicide may be a popular act when terrorism applies suicide as a strategy to defeat their enemies. however, there is a clear distinction between ideological suicide (suicide bombing) with social suicide. the question is: "what is the difference?". emile durkheim in his suicide, has explained comprehensively. durkheim's view informs us that "..suicide is applied to all cases of the deaths directly or indirectly from a positive or negative act of the victim himself, which he 32 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 knows will produce this result16. durkheim's definition of "suicide bombing" may be analyzed by a sociological approach such as durkheim's project of suicide. however, there is a common category between social suicide and ideological suicide. durkheim offers a pretentious term about it . it is "egoistic suicide"; a term that shows that suicide is not a vacuous act, or action without motive. it is caused by some religious, political, economic, social, and even family tendencies. the durkheim thesis, in a special case, that suicide is caused by religion. this thesis seems acceptable. although ideally, all religions forbid their followers to commit silly suicide. but durkheim notes that suicide is specifically driven by religion. his observations have shown a strong correlation between some religions and suicidal actions. tabel 3: the different religious confessions affect suicide17 in social context, suicide is generally caused by the physical environment-social-or geographical-elimination of the shelter, or the crisis of water. but the phenomenon of suicide becomes a unique reality, when actors commit suicide involving religious tendencies in their actions. it makes sense to ask the question: "where is the position of religion in suicide?" in this case, it seems difficult to conclude that religion affects suicide in some places. in fact, it does not seem to make sense. because all religions never teach their adherents to be apathetic, or frustrated personalities. such is the paradoxical view. why not, suicide is not a psychological dilemma. but it sometimes contains religious 16 emile durkheim, suicide: a study in sociology, (new york: routledge, 2005), p. xlii. 17 ibid., p. 105. nurul solihin: understanding radicalism | 33 tendencies. in this context, the phenomenon of terrorism can be understood as an ideological process. how can this view be explained? the act of terrorism as an ideological process is closely linked to globalization containing a great ideology-advanced of capitalism, or neoliberalism. referring to mohamad faisol keling, md. shukri shuib, mohd. na'eim ajis, & achmad dzariean mohd. nadzri stated that the current violence is a phenomenon caused by specific individuals or groups to obtain objective certainty18. the word "a certain objective" is a sign that informs us that the phenomenon of terrorism is an ideological process. how is that rationalized? the main question that might explain it is: "is that ideology?". stated from terry eagleton's view in his ideology: an introduction, the word "ideology" is a text, composed of several different network of concepts; devised by distorted history, and it is perhaps more important to judge what is of value19. in other forms, there are several ideological meanings: a) the process of generating meaning, signs and values in social life; b) a building whether the characteristics of specific social group or class ideas; c) ideas that help to legitimize a dominant political force; e) communication systematically distorted; f) something that provides a position for a subject; g) thoughts that are motivated by social interests; h) the identity of thought; i) a socially important illusion; j) alleged discourses and powers; k) a medium for actors with a social consciousness to understand their world; l) building action-oriented actions of beliefs; m) phenomenal language and reality chaos; n) the basics of semiotics; o) indispensable media for the life of an individual in relation to a social structure; p) the process of social life is converted into a natural reality20. the exact ideological meaning that has been narrated above, and having a context with terrorists is the point "d" -a wrong idea that helps to legitimize dominative political forces. in fact, terrorism has consistently relationship with an ideology. this view can be detected from the signs used by terrorism in their actions. constantly, after the 18mohamad faisol keling, md. shukri shuib, mohd. na’eim ajis, & achmad dzariean mohd. nadzri, the problem of terrorism in southeast asia, (journal of asia pacific studies (2009): vol 1, no 1), p. 28. 19terry eagleton, ideology: an introduction, (london: verso, 1991), p. 1. 20 ibid. 34 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 terrorists complete their acts of terror, they usually leave some messages directed at their enemies. the messages consist of those designed with changing types such as videos, handwriting, or emails sent to their enemies. thus, ideologies believed by terrorism are various sets of beliefs that are motivated by the interests of the group 21. named as "motivated by group interest", not with "non-social interest", it proves that terrorism believes in ideology to teach their doctrine, and forces the others to accept the ideology. in the islamic political movement, terrorism has a tough character against other ideologies that are not islamic ideologiescapitalism and neo-liberalism. counter-terrorism opposition to nonislamic ideology can be found in the writings of salafi-muslim ideologists such as sayyid qutb, hassan al-banna-ikhwan al-muslimin, maulana abu'l a'la maududi in the 1930s, 1940s, or 1950s 22. some terrorists make a religious understanding of their thinking (read, muslim salafi). ironically, they make that thought an important part of their actions. in fact, they believe that their religious understanding is the correct interpretation. meanwhile, other interpretations are wrong, and the wrong doctrine for them must be abolished. in this process then the view of terrorism becomes an unchanging ideological and ideological viewpoint. jihadism is one of the doctrines of terrorism resulting from a false interpretation of the concept of jihad in islam. that can be seen from the tragic attack in september 2001. it has made the united states declare "global war on terrorism"23. the war was probably done by a premature organization that never had power, or a clear ideology. it becomes a rational decision, when the united states sees that terrorism networks are a global enemy that should be fought. there are at least four radical religious organizations-hezbollah, hamas, taliban, and laskar mahdi. this fact leads to a global consensus, that combating such radical organizations is the obligation of all countries. but the global community forgets that beyond the purpose of terrorism, there is a dangerous ideology that is not friendly for consumption by developing countries, or third countries. it is global capitalism, and neo-liberalism. 21 ibid., p. 2. 22 tahir abbas (eds), islamic political radicalism: a european perspective, (edinburgh: edinburgh university press. ltd, 2007), p. 4. 23 23 eli berman, radical religious and violent: the new economics of terrorism, (london: the mit press, 2009), p. 1. nurul solihin: understanding radicalism | 35 tabel 3: socio-economic indicators in several the country24 the table above illustrates the global "gap" between muslim countries, and other non-muslim countries. after that, the question arises : "why the economic gap, and the quality of life that is so clear today? some terrorist groups have concluded that the underlying cause of the muslim state is the ownership of welfare machinery of exploitation-by non-muslim countries. none other than capitalism, and neo-liberalism. in fact, capitalism and neo-liberalism were able to exploit muslim countries. ironically, the muslim country has never realized that. in this context, in fact the terrorist movement is worthy of being understood as part of the class movement, and the ideological movement that seeks to resist capitalism and neo-liberalism. unfortunately, their methods are wrong and heavy to accept. understanding the movement of islamic radicalism in indonesia: networks, symbols, and tendencies islamic radicalism in indonesia is not a new phenomenon. it has existed since the pre-independence of indonesia. but the phenomenon reemerged dramatically in the 1990s. at least there are several factors that cause the emergence of it in indonesia. martin van bruinessen, a researcher concerned with the study of islam-indonesia has published a paper, genealogies of islamic radicalism in post-soeharto indonesia. 24 paul r. ehrlich, & jianguo liu, some roots of terrorism, (journal of population and environment, vol. 24, no. 2: november-2002), p. 186. 36 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 bruinessen writes that the emergence of hard-line muslims has pushed up a jihadist discourse and mobilized its followers to fight jihad in an area where there was an inter-religious conflict, such as maluku or poso in central sulawesi. this is one of the new phenomena of contemporary indonesian islam25. grafik 1. terorism in indonesia, 1970-200726 the graph above illustrates that terrorism attacks increased in 1994 to 2002, and fatal attacks also occurred during the same period. this is an interesting case. seen as an interesting case, because the phenomenon of terrorism develops when indonesia is transforming into a new era-of reform. whereas, the function of islam in indonesia, especially in the case of indonesia's deceitful efforts is noted as an important force, and the judgment can be proved or read from the history of indonesia "how the scholars shoulder to fight against dutch colonialism and japanese colonialism. bruinessen sees that the roots of terrorism in indonesia can be traced, traced back to the pre-independence era. since that era, islamic organizations have grown up and participated in various wars against the colonial. martin van bruinessen noted during the japanese occupation (1942-45), indonesian muslims have been politicized. scholars are given a literary and political education: all muslim organizations are pushed under the umbrella of the masjumi organization, which in the war of independence has become a political party.27 25 martin van brunessen, genealogies of islamic radicalism in post-suharto indonesia, (south asia research journals, vol. 10, no. 2: 2000), p. 117. 26 national consortium for the study of terrorism and responses to terrorism, press release, july 17, 2009. 27 martin van bruinessen, genealogies of islamic radicalism in post-suharto.., p. 120. nurul solihin: understanding radicalism | 37 on the day when japan was conquered, august 8, 1945; radical youth groups forced soekarno-hatta to declare the independence of indonesia28. but the dutch attempt to revive and reinforce power has involved tyrannical power. it made the clerics declare jihad, and the muslim militan often led by the clerics played an important role in the fight for independence29. the participation of muslim militan for indonesian independence is marked that muslim organizations in indonesia have strong principles, and a strong commitment to indonesian independence. they were willing to go to war with the colonials; the spirit of jihad is the energy of war that legitimizes the killing of common enemies like the netherlands and japan. both are colonialism. they must be abolished from the archipelago, this is the belief of muslim organizations, and principles. the snippet is not the end of the story of muslim participation and their clarity in indonesian history. after indonesian independence was obtained from the netherlands on august 17, 1945, the important role of muslim organizations is continued. this is evidenced by the participation of muslim organizations in important events in indonesia. in fact, the radical character of muslim organizations can be detected from the rejection of muslim radical organizations affiliated with the republic of indonesia. they are the kartosuwiryo group. kartosuwiryo declared the darul islam (di / tii) movement, or the islamic state of indonesia30. what was the reason di / tii declared an islamic state, and rebelled against the indonesian government? the contributing factor is that the republic of indonesia voluntarily makes the foundation of the state outside the basics of islam as the foundation of the pancasila-state. this then prompted kartosuwiryo and his followers against, and rebelled against the sukarno government. di / tii is a serious contender for the government of the republic of indonesia and becomes a challenge, even barriers after independence are achieved31. another thing, the emergence of indonesia as a sovereign nation, not ending various dilemmas. even indonesia after that was at the edge of the split horn. 28 ibid. 29 ibid. 30 ibid. 31 ibid. 38 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 the rebellion movement in various provinces south sulawesi, joined to the darul islam movement. the reasons for this movement differ from one another, but all agree that the state ideally is based on shari'a 32. it made the republican government-sukarno-to be worried about the nation's split. this movement is an elite rebellion. another word, it is called political islam; a movement declared by the elite muslims to oppose secular politics, or secular ideologies that influence the political structure of the republic of indonesia. at least it can be concluded that the roots of radicalism in indonesia emerged since indonesia existed, those who sought to achieve independence status from colinialism. in fact, political islam has become a pillar of indonesia's democratic transition, in the sense that it has promoted the catalyzing of civil society and political elections33. in fact, the participation of muslims in politics can be traced from the dynamics of muslim elite relations with government-bureaucrats. interestingly, the relationship is in harmony with the rise of politics islam. an episode of extremist-muslim emergence in indonesia. they participate, or encourage, the dynamics of indonesian islam. indeed, this movement is not something unique or foreign. why is that? the reason for islamic radicalism is driven by muslim elites, or politicians; especially when the japanese-colonial indonesia from 1942-45, used islamic elements to counter and infiltrate anti-western sentiments and establish the office of religious affairs, which was given the authority to deal with islamic issues at the local level34. it is a sign that islamic primodalism is an authentic history of indonesia's political dynamics and the basis of the birth of sharia-based politics into the indonesian constitution. the dynamics became a dramatic thing when soekarno wanted to establish a secular state and consider minority bases in the archipelag 35o. finally, soekarno succeeded in making pancasila the foundation of the republic of indonesia. but never explicitly convey the shari'a as a pillar of the state in indonesia. in 1947, di / tii appeared on the mainland of 32 ibid., p. 121. 33 zachary abusa, political islam and violence in indonesia, (london & new york: routledge, 2007), p.13 34 ibid., p. 15. 35 ibid. nurul solihin: understanding radicalism | 39 sunda mountains, west java36. the group is led by the anti-dutch guerrilla, s.m. kartosuwiryo. indeed, this group is the root of islamic radicalism in indonesia. how is it rationalized? the relationship between the islamic militan in the old era and islamic radicalism in the reform era seems to be traced from their conception of the state and sharia law. islamic militan-di / tii-and islamic radicalism-jamaah islamiah believe that sharia law is an absolute pillar to form an islamic state. on august 7, 1949, kartosuwiryo declared the islamic state of indonesia (nii), and the islamic state in west java. adam schwartz notes: "by striking islam as the foundation of the state, [new nationalist government] has positioned itself as a crime of the netherlands and the enemy of darul islam37." from this point, the guerrilla war led by s.m. kartosuwiryo exploded. in fact, all this made sukarno angry and want to try to destroy the separatist movement. soekarno's effort succeeded. di / tii is destroyed, but its spirit and doctrine are still growing and being inherited. at least that can be traced from islamic radicalism that grew in the modern era, especially after the period of the reformation in indonesia. although the islamic party succeeded in gaining power and influence, but in muslim extremist views; the islamic party is still committed to the secular state and democracy38. this condition is the cause of the emergence of islamic radicalism in the modern era. they are a group that represents that they are anti-western, or anti-americanism. merlyn lim has published a work of islamic radicalism and anti-americanism in indonesia: the role of the internet. this research describes that islamic radicalism and anti-americanism movement in indonesia is a representation of contemporary muslim extremists in indonesia. the movement-a movement known as islamic terrorism, was as strong as president george w. bush's speech: the deliberation and the lethal attacks against our country yesterday are more of an act of terror, but it is an act of war. the attack encourages us to unite. indeed, freedom and democracy are under 36 ibid. 37 ibid., p. 16. 38 ibid., p. 37. 40 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 attack. it will be a monument to the battle between "virtue" against the evil39. bush's statement on islamic terrorism is a sign that islam is soon under attack. in other words, the fight against the american symbol is part of jihad. in this context, some bomb attacks in indonesia are considered as representations of jihad. indonesia, which is popular as the most populous muslim nation in the world; suddenly famous as a country filled with terror attacks and bombs40. greg fealy describes this reality with: "the bali bombings in october 2002 and the disclosure of jemaah islamiah terrorism network have brought indonesia into a valley of terrorism. because indonesian islam is famous for its tolerant attitude and character, terrorism in indonesia becomes strange and mysterious. to understand the reasoning it seems important to analyze the symbols, or doctrines used by terrorism in their actions. essentially, terrorism, and the radicalism movement of indonesia is a complex mixture of "the local" and "international factors", similar to religious mixing, political and economic factors41. in the perspective of terrorism, islam in indonesia is being suppressed, and marginalized by several elements. it becomes an obstacle for islam to become the center of national life. in that context, for terrorists, acts of terror are movements to fight for self-esteem-islamic values and dignity. thus, it seems that acts of terrorism can be interpreted as an organized attack aimed at generating fear for a group of people-enemies of islam. unlike wars, acts of terrorism do not exert systematic action; on a grand scale but rather suddenly unexpectedly, with random targets, and the victims are often civilians42. interestingly, attack targets are symbols that represent the common enemy as well as the wtc that becomes a proverti american representation. terrorist attacks are markers of a war. this 39 merlyna lim, islamic radicalism and anti-americanism in indonesia: the role of the internet, (washington, d.c: east-west center washington, 2005), p. 29. 40 greg fealy, & aldo borgu, local jihad: radical islam and terrorism in indonesia, (australia: australian strategic policy institute, 2005), p. 11. 41 greag fealy, & aldo borgu, local jihad..., p. 3. 42 maslathif dwi purnomo, m. hum., violence, extremism and terrorism in indonesia: a case study of terrorism acts in indonesia during 2000 until 2011, (ipedr vol. 34: 2012), p. 74. 43 ibid. nurul solihin: understanding radicalism | 41 view is inferred from the attack pattern, the target of the attack. the attack on wtc (world trade center) in new york, usa on september 11, 2001, known as "september gray", claiming 3000 victims is a sign indicating that terrorism seeks to destroy enemy symbols with variedbombing actions suicide, and other sadistic acts43. abu bakar ba'asyir is one of the famous scholars as a radical cleric in indonesia. in fact, ba'asyor is considered an important actor behind several acts of terrorism in indonesia. in fact, ba'asyir legitimizes that acts of terrorism against the enemies of islam are the right thing to do, and are worth jihad in islam. ba'asyir often uses verses of the qur'an to legitimize his radicalism. for muslims, the qur'an is the supreme source of the law that guides their lives. not because the qur'an is the revelation of allah s.w.t, and there is no gap to doubt it. however, the methods for understanding and interpreting can differ from one to another. among them are rational, and others are highly scriptural44. where is his position? abu bakar ba'asyir like ja'far umar thalib is a radical muslim 45. his character in interpreting the qur'an is highly scriptural. this is understandable from his views and interpretations when assessing the united states and its coalition. and ba'asyir consistently quotes the qur'an as the basis of the legitimacy of his opinion. the verses of the qur'an often used by muslim radicals-abu bakar ba'asyir, as well as umar ja'far thalib-are: "verily we have sent down the book of the law in it (there is) a guidance and a light (which illuminates), which by the book is decided the case of the jews by prophets who surrendered to god, by their pious people and pastors they are, because they are commanded to keep the books of god and they bear witness against them. therefore do not be afraid of men, but fear me. and do not exchange my verses for a small price. whoever does not decide according to what allah has revealed, then they are the disbelievers and we have appointed them in it (the law) that the soul (reciprocated) with the soul, eyes with eyes, nose 44 greag fealy & aldo borgu, local jihad.., p. 10 45 saiful umam, radical muslims in indonesia: the case of ja’far umar thalib and the laskar jihad, (explorations in southeast asian studies: vol. 6, no. 1 spring 2006), p. 2. 42 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 with nose, ears with ears, teeth with teeth, and wounds (was) there kisasnya. whoever releases his (right of kisas), then releases that right (s) to be a sinner for him. whoever does not decide the case according to what allah has revealed, then they are the wrongdoers and we brought their footsteps (the prophets of the children of israel) with jesus son of mary, justifying the previous book, namely: the torah. and we have given him the gospel in it (there is) a guidance and light (which illuminates), and justifies the previous book, the torah. and be guidance and instruction for the righteous and let the followers of the gospel decide the matter according to what allah has revealed in it. whoever does not decide the matter according to what allah has revealed, they are the wicked and we have sent down unto thee the qur'an by bringing the truth, confirming what was before, the books (which were revealed) and the stones against the other books; then decide their case according to what allah revealed and do not follow their lusts by abandoning the truth that has come to you. for each of you, we give you clear rules and paths. if allah willed, he will make you one (only), but allah will test you for his gift to you, then compete to do good. only unto allaah is the return of all of you, and he is told unto you what ye disputed and decide the matter between them according to what allah has sent down, and do not follow their lusts. and beware of them, that they may not turn you away from some of the things which allah hath revealed unto you. if they turn away (from the law allah has revealed), then know that allah wills will inflict upon them their lives because of some of their sins. and most of the people are the wicked.46 how are the verses used by radical muslims understood? these verses are called the doctrine of jihad and also as a marker, or symbol used in their actions when attacking the enemies of islam. saiful umam writes, with these verses, radical muslim groups believe that jihad is the duty of all muslims, not only in the sense of self-preservation but also aggressively attacking to enforce the glory of islam. meaning, muslim radicals and terrorism often quote the qur'an to sanctify their actions. this process can be understood as an attempt to make the qur'an a symbol and as the only legitimation of their actions. beyond that, islam 46 q.s. al-maidah: 44-49. nurul solihin: understanding radicalism | 43 does not actually teach its followers to become a terrorist and spread the damage on earth. so it is only political action, and a strategy to hide their mask from other muslims; the act of terrorism is a false justification. in fact, islam forbids its adherents to perform acts of "wrath" in the earth of allah s.w.t, and islam teaches its adherents to be a humble person (q.s. 2: 190). in this context, acts of terrorism are dishonorable, even hated. despite their actions aimed at fighting infidels. but allah s.w.t has forbidden mu'min people to fight the heathen with sadistic action. ironically, terrorists are constantly committed to their beliefs, or their vision to continue fighting non-muslims, infidels like the united states and its colonies. in fact, radical muslims see that the people of the united states as idolaters. quoting the qur'an muslim radicals say and clarify the verses of the qur'an. do you not notice those who claim to have believed in what was revealed to you and to what was revealed before you? they want to judge thaghut, but they have been ordered to deny the taghout. and shaitan intends to mislead them (with) the false apostasy47. | so for the sake of your lord, they are not believers until they make you a judge of their disputed case, then they do not feel in their hearts an objection to the verdict you give, and they fully accept48. the radical muslim method of understanding the qur'an is relatively similar to wahhabism's method of interpreting the qur'an-scriptural, and non-rational methods. this method was adopted by some radical muslim groups in indonesia. this adoption is a sign that radical muslims in indonesia have parallelism in terms of doctrine, and patterns of action. because of the doctrinal paradigm, the relationship between radical islamic organizations can be understood. this assumption can be found in a research report published by the congressional research service on the theme terrorism in southeast asia. this report was written by several researchers. from this research it seems reasonable to ask the question: "how is the relationship of terrorism between one group with another group?". 47 q.s. an-nisaa’: 60. 49 q.s. an-nisaa’: 65. 44 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 the largest terrorist group in the world is al qaeda led by osama bin laden. the group has a strong influence on terrorism networks in southeast asia. informed in the early to mid-1990s, al qaeda has spread its influence in southeast asia. they operate in three processes. first, they build a local network, generally led by al qaeda members of arab origin; this helps and supports regional terrorism networks49. second, al qaeda southeast asia helps build and strengthen regional terrorism networks, such as jemaah islamiah, which are encouraged to fight the west. jemaah islamiah is responsible for the bali bombing of october 12, 2002, which killed more than 200 people mostly tourists from europe. although "ji" is not a subordinate of al qaeda both collaborate intensively50. third, al-qaeda collaborates with local radical islam by providing funding and training. with the help of al qaeda, terrorist network in asia tenggar grows strongly, and spreads massively. in indonesia, this fact is still disputed. does the al qaeda cell appear, and survive in indonesia or not at all51? radical muslims are growing, especially their groups, in indonesia certainly not the same as that developed in the middle east. there is imam samudera, umar patek cell, and amrozi network. the network is a particular movement, but it continues to grow and develop with the cadre system. it encourages a question: "it is true that terrorism cells in indonesia are built without group intervention. it's hard to conclude that. there are facts that show that al qaedah and jemaah islamiah clearly influence some terrorist attacks in indonesia. from the crs report for congressional research service it can be seen that al qaedah provides funds and training operated by local groups in indonesia, malaysia, and the philippines. indonesian intelligence also saw, and proved that al qaedah sent support to participate in muslim attacks against christian groups in maluku and sulawesi in 2000 52. 49 thats cells have exploited the region’s generally loose border controls to hold meeting in southeast asia to plan attacks against western targets, host operatives transiting through southeast asia, and provide safe haven for other operatives fleeing u.s. intelligence service. see bruce vaughn, et.al., terrorism in southeast asia, (crs report for congressional research service: october 16, 2009), p. 2.51 ibid. 52 ibid., p. 3. 52 ibid. nurul solihin: understanding radicalism | 45 another fact that informs the existence of terrorism relations in indonesia is the influence of "ji" on local groups of muslim radicals in indonesia . in fact, extensive relationships are referred to as secret relationships. no other because the relationship built by jemaah islamiah is a relationship that is completely hidden, secretive. how is this understood? the assassination of noordin m. top by the indonesian government in 2009 is proof that the "ji" network has grown in indonesia53. not exaggerated, some analysts believe "ji" is not a regional organization, but it is administratively capable of reaching the territory of indonesia as a whole54. in this context it seems reasonable to ask the question: why does terrorism appear in many countries, and combat the west-us and its coalition? "the act of terrorism is an ideological movement. they appear to assert that islam is capable of fighting with the western ideologycapitalism and neo-liberalism. lorenzo vidino analyzes that the escalation of terrorism is a combination of several factors: 1) the failure of the immigration policy that enabled the rise of radical islam in europe; 2) radicalism is a part, the inevitability of growing muslim populations and strengthening their bergeling position; 3) the failure of europe ensures a decent life for the world's poor, especially for the european region itself55. it is the european perspective whereas in the perspective of developing countries, the emergence of terrorism is caused by socioeconomic factors. discrimination and exploitation by neo-colonialism is a factor why terrorism arises. for terrorism, these factors are the result of a crime creation. that, in their reason, must be destroyed and abolished. stephen nathason thinks that terrorism attacks are part of a crime, the victims are innocent people who do not respond to this crime56. at least terrorism 53 ibid. 55 ibid., p. 4. 56ibid. 56 stephen nathanson, terrorism and the ethic of war, (new york: cambridge university press, 2010), p. 41. 58 cihan tuğal, passive revolution: absorbing the islamic challenge to capitalism, (california: stanford university press, 2009), p. 19. 59 jonathan purkis, & james bowen (eds), changing anarchism, (new york: manchester university press, 2004), p. 23. 46 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 has two sides: psychology and ideology. the ideological side are the socio-economic factors that drive the wildness of terrorism, and encourage them to become anarchists. for terrorism, sadistic acts are a reward for the exploitation of kapiralism and neo-liberalism in muslim countries. cihan tugal understands that almost all islamic movements are part of the traumatization caused by westernization over the muslim cultural traditions57, juha as a representation of the immorality of the ummah caused by the great ideology-capitalism and neo-liberalism. thus, at least that view confirms that the appearance of terrorism is part of ideological conflict with big ideology. no doubt, the movement is defined as the class struggle in islam. but their patterns and methods are wrong; there is no normative foundation in islam. conclusion: cultural movement and anticipation of terrorism anticipation and abolition of terrorism in indonesia tends to use the power of meliter and street violence. the legitimate government only considered that the move was a success. but the roots of terrorism will never be eliminated. in fact, terrorism is a social anarchism. in the sense that terrorism and the growing network of it in various countries are driven by socio-economic factors. dave morland argues: "social anarchism is a long and long phenomenon as a disparation and incoherent ideology58." it encourages the understanding that terrorism is a complex phenomenon. it can not be justified, and judged by partial perspective, and sentimental conjecture. fenoeman terrorism, does not contain three meanings: anti-semismism; westernphobia; and jihad. gabriele marranci in his book jihad beyond islam notes that the palestinian-israeli conflict has spurred a wave of anti-semitism59. at the other end, the massiveness of capitalism and neo-liberalism is complete with its exploitation, and discrimination in the economic structure leads to anti-western movements. this condition allows the widespread use of the doctrine of jihad to stir up hatred against western civilization. internalization of the doctrine is carried out by terrorism networks in various places or countries so it is difficult to anticipate terrorism with a 60 gabriele marranci, jihad beyond islam, (new york & oxford: berg, 2006), p. 139. 59 nurul solihin: understanding radicalism | 47 melitious approach. the doctrinal process is followed by a strong ideological cultivation. these assumptions and views encourage the formulation of efforts to anticipate terrorism by teaching islamic values and correct concepts of jihad through the cultural movement or pesantren education. bibliorgaphy azra, azyumardi, surau: surau: pendidikan islam tradisional dalam transisi dan modrenisasi, terj. idin rasyidin dari; the rise and decline of the minangkabau: a traditional islamic education in west sumatera during the duch colonial government, jakarta: pt logos wacana ilmu, 2003. boechari, sidi ibrahim, pengaruh timbal balik antara pendidikan islam danpergerakan nasional di minangkabau, jakarta: gunung agung, 1981. crow, and crow dalam oemar hamalik, pembinaan pengembangan kurikulum, bandung: pustaka martina, 1987. dahlan, abdul aziz dkk., (ed.), ensiklopedi hukum islam,jakarta: pt ichtiar baru van hoeve, 1999. daradjat, zakiah daradjat, ilmu jiwa agama, jakarta: bulan bintang, 1991. dobbin, christine, “islamic revivalism in a changin peasent economy central sumatra, 11784-1847, terj. lilian d. tedjasudana, judul terjemahan, kebangkitan islam dalam ekonomi petani yang sedang berobah, sumatera tengah, 1784-1847, jakarta: inis, 1992. fadjar, a. malik, holistika pemikiran pendidikan, edit. ahmad barizi, jakarta: raja grafindo persada, 2005. gazalba, sidi, masjid pusat ibadat dan kebudayaan islam, jakarta: pustaka antara, 1983. ghunaimah, muhammad abdu rahim, tarikh al-jami’at al-islamiyah al-kubra, maroko: dar al-ittiba’ah al-maghribiyah, 1953. graves, elizabeth e., “minangkabau respon to dutch colonial rule nineteenth century,” (new york: 1981. terj. mestika zed, reaksi minangkabau terhadap kolonialisme belanda abad xx, padang: ikip, 1986. hamalik, omar, perencanaan pengajaran berdasarkan pendekatan sistem, jakarta: pt. bumi aksara, 2002. kaufman, roger a, educational system planning, englewood cliffts, nmj: prentice-hall. inc., 1972 kemal, iskandar, “beberapa aspek dari hukum kewarisan matrilineal ke bilateral di minangkabau,´dalam, beberapa studi tentang minagkabau: kumpulan karangan, padang: fhuk unand, 1971. 48 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 latief, sanusi, “perkembangan pemikiran islam di minangkabau” dalam panji masyarakat, no. 628, 1 november 1989. lindgren, henry clay, and w. newton suter, education psycology in the classroom, california, monterey: brooks/cole publishing company, 1985. majolelo, darwis datuk., dan ahmad marzuki, tuanku imam bojol perintis jalan kemerdekaan, jakarta:yayasan obor indonesia, 1987. nain, syafnir aboe, tuanku imam bonjol: sejarah intelektual islam di minangkabau, 1784-1832, padang: penerbit esa, 1988 nasution, harun pembaharuan dalam islam, sejarah pemikiran dan gerakan, jakarta: bulan bintang, 1975. nizar, samsul, sejarah dan pergolakan pemikiran pendidikan islam; potrettimur tengah era awal dan indonesia, ciputat: quantum teaching, 2005. -------, sejarah pendidikan islam,; menulsusuri jejak sejarah pendidikan era rasulullah sampai indonesia, jakarta: kencana prenada media group, 2007. -------, seabad buya hamka; memperbincangkan dinamika intelektual, dan pemikiran hamka tentang pendidikan islam, jakarta: kencana prenada media group, 2008 ------,renungan pemikiran dan falsafah hidup hamka, padang,: makalah disampaikan pada seminar seabad buya hamka di museum aditiyawarman, 16 februari 2008. noer, delier, gerakan modern di indonesia 1900-1942, jakarta: lp3es, 1996. prasodjo, sudjoko, dkk. (ed.), profil pesantren, jakarta: lp3es, 1974. rais, kamardi, “surau dalam pengembangan masyaraka nagari,” makalah dalam seminar dan lokakarya (semiloka), kembali ke surau, padang: hotel bumi minang, 27 juni 2001. rajab, muahamad, perang paderi di sumatera barat 1803-1883, jakarta: p.p, dan k, 1954. pijper, g.f., beberapa aspek kajian islam di indonesia, 1900-1950, bandung: mizan, 1990. ramayulis dan samsul nizar, ensiklopedi tokoh pendidikan islam, ciputat: quantum teaching, 2005. ridwan, kafrawi, dkk. (ed.), ensiklopedi islam, jakarta: pt ichtiar baru van hoeve, 1994. steenbrink, karel a., pesantren, madrasah dan sekolah: pendidikan islam dalam kurun modern, jakarta: lp3es, 1994. -------, beberapa aspek tentang islam di indonesia abad ke-19, jakarta, 1984 usman, zubir, kedudukan bangsa dan bahasa indonesia, jakarta: gunung agung, 1960. 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.v5i2.1859 | page: 149-178 the interpretation of anthropomorphic verses in the view of muhammad husain thabathabai nurul khair1, siti halimah2, siti hadaynayah salsabila3 1 ahlul bait international university, tehran, iran, 2,3sekolah tinggi filsafat islam sadra, jakarta nurulkhair97@gmail.com abstract. this writing is library research on muhammad husain thabathabai’s thought. it concerns about the anthropomorphist verses which is motivated by the interpretation of the mujassimah to see that allah swt has a physical form in his existence by referring to anthropomorphic verses as the principle of argument. as a result, the existence of allah as the creator is the same as human existence. besides the textual interpretation of anthropomorphic verses can be misunderstood, it's also known that rational view or liberal can cause misunderstanding in explaining about the meaning of divine word. in order to solve this problem, the writing is aimed to examine the interpretation of anthropomorphic verses to obtain the essence of existence of allah swt without relying on textual and rational understanding based on muhammad husain thabathabai master piece, al-mīzan tafsīr al-qur'an. by using descriptive-analytical method, this paper will get the conclusion that muhammad husain thabathabai studied and examined the anthropomorphic verses using takwil approach as one of the esoteric interpretation methods which implies three terms, namely kinayah, siyaq or context of the verses, and qur’an bil qur’an. based on these three terms, the authors use to question research that what are the implications of the interpretation of anthropomorphic verses in the view of the commentators and how muhammad husain thabathabai's solution in solving the problematic interpretation of anthropomorphic verses. the results of this paper is to offer a new perspective in interpreting anthropomorphic verses, so that each individual can understand the essence and the degree of existence of allah in his tawhid paradigm. keywords: anthropomorphic verses, mujassimah, interpretation, takwil 150 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 introduct io n alquran is a revelation which revealed to prophet muḥammad pbuh, and a living guidance that contains important values, such as ilm akhlaq, fiqh, and tawhid (oneness) for all human beings.1 in understanding those values, therefore we need a deeply discussion in accordance with the rules of al qur’an, especially the teaching of tawhid that need to be well understood. according to yunan yusuf, the teaching of tawhid in islamic perspective taught about the oneness of god to present the view that god is spared from the anthropomorphist and mythology.2 this argument was supported with some verses of the qur’an, which emphasize that allah is one and nothing similar to him, as in qs. al-ikhlas: 1-4, “say: ‘he, allah, is one and invincible’. allah—the sustainer ˹needed by all˺. he has never had offspring, nor was he born. and there is none comparable to him.” whereas in qs. asy-syūra (42): 11, “˹he is˺ the originator of the heavens and the earth. he has made for you spouses from among yourselves, and ˹made˺ mates for cattle ˹as well˺—multiplying you ˹both˺. there is nothing like him, for he ˹alone˺ is the all-hearing, allseeing.” based on the explanation of both surah; qs. al-ikhlas and qs. asysyūra, it can be known that oneness of god is not similar to anything in his existence. despite, there are some statement and arguments, which contrast to the verses above. one of the arguments who claim that they disagree with god’s existence is not similar to everything was the mujassimah. a group which pioneered by dawud al-jawaribi said that “god are body, flesh and blood. he has parts of body, like two hands and two feet, head, tongue, two eyes, and two ears. nevertheless, he is a different body compare to the others.”3 whereas abu zahra explains that 1 qs:al-baqarah:2, departemen agama ri, alquran dan terjemahnya, (bandung:j-art, 2004), vol. 1, page. 2. see also; jarman arroisi, “integrasi tauhid dan akhlak dalam pandangan fakhruddin ar-razi”. jurnal tsaqafah, vol. 9, number. 2, november 2013, page. 309 2 m. yunan yusuf, alam pikiran islam pemikiran kalam: dari khawarij ke buya hamka hingga hasan hanafi, (jakarta: pranadamedia, 2014), page. 16 3 al-syahrastani, al-milal wa al-nihal: aliran-aliran teologi dalam islam,(bandung:mizan, 2004), page. 166 nurul khair, et.al: the interpretation of anthropomorphic verses… | 151 god’s existence in accordance with the existence of beings which has hand, eyes, foot and calves, as explained by al-quran about his materials.4 based on various view above, it can be understood that the thinkers at the beginning upholding the existence and all the attributes of god, but their failure in understanding the methodology of the interpretation of anthropomorphist verses literally had caused the similarity of existence and attributes of god are equals to beings (mujasssimah/musyabbihah).5 as a result, his existence and attributes has limitation, as well as the existence and attributes of being. to overcome the problem, other muslim thinkers try to reconstruct the interpretation of the anthropomorphist verses by using different approaches, like takwil to gain transcendental meaning in each divine word. one of the groups that study about the anthropomorphist verses is the khalaf. the khalaf argue that quranic verse can be interpret (takwil) by certain sciences, such as letter wawu in the word warrāsikhūna in qs. ali imran (3): 7 as athaf letter, until appearing an understanding that the mutasyabihat verses was not only return to god, but someone within his knowledge (arrāsikhūna fī ‘ilmi) can also interpret the mutasyabihat verses.6 whereas an-nawawi views, as been quoted by ansori, in his work, syarh muslim said: “this is the true opinion, because impossible for god to call on his servants with something which aim was unknown to them.”7 the anthropomorphic verses must be interpret with the use of language which in accordance with god’s greatness and perfection, like the interpretation of the word yadullah must be interpret into god’s power, ma’akum was interpreted into togetherness in his knowledge and 4 ahmad atabik, “corak tafsir aqidah (kajian komparatif penafsiran ayat-ayat aqidah)”. jurnal esensia, vol. 17, number. 2, october 2016, page. 213 5 ahmad atabik, “corak tafsir aqidah (kajian komparatif penafsiran ayat-ayat aqidah)”, page. 214 6 kerwanto, metode tafsir esoeklektik, (bandung:mizan, 2018), page. 242 7 anshori, ulumul qur’an:kaiah-kaidah memahami firman tuhan, (jakarta: pt raja grafindo persada, 2013), page. 139 152 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 muraqab with the purpose to addresses the spiritual meaning which includes in a verse.8 nonetheless, it needs to be known that the application of takwil as one method of interpretation also has various problem. because, the method of takwil tend to keep away the textual and contextual value of quranic verses, until the resulted meaning were contrast to the textual message.9 according to as-suyuthi, the main criterion of interpretation is focus on arabic spoken language. if one interpretation focused on arabic spoken language, then it can be accepted. in contrast, if the interpretation is out from language corridor, then it abandoned. for the anthropomorphist verses are quite complicated, so that need to be discuss with a comprehensive and explanative perspective.10 by seeing many problems of interpretation to anthropomorphist verses, it needs solution as a form of concern toward various misunderstanding of muslim thinkers toward the existence and attributes of god. this writing is trying to explain the takwil theory of muḥammad ḥusain thabathabai, whose interpret god’s anthropomorphist verses without leaving the arabic spoken principles, as as-suyuthi criteria.11 one of the takwil which was done by thabathabai, is qs. al-fatḥ (48): 10, “surely those who pledge allegiance to you ˹o prophet˺ are actually pledging allegiance to allah. allah’s hand is over theirs(yadullah fauqa aydihim), whoever breaks their pledge, it will only be to their own loss. and whoever fulfils their pledge to allah, he will grant them a great reward.”12 thabathabai explain the word yadullah fauqa aydihim as literally means isti’arah khayaliyah and kinayah (parable), that is to swore and give promise to rasulullah saw/the prophet (pbuh) is the same as to 8 sansan ziaul haq, “hermeneutika sufistik: telaah epistemologi takwil ibn arabi. jurnal at-tibyan, vol. 4, number. 1, july 2019, page. 2 9 hasan yusufian, kalam jadid: pendekatan baru dalam isu-isu agama (jakarta: sadra press, 2014), page. 313 10 mahmud yunus, tafsir qur’an karim, (jakarta: mahmud yunus wa dzurriyah, 2011), page. 758 11 muḥammad husain thabathabai, al-mīzan fī tafsīr al-qur’ān, (qom: hauzah alamiyah, 1417 m), vol. 18, page. 274 12 departemen agama ri, alquran dan terjemahannya, vol. 26, page. 512 nurul khair, et.al: the interpretation of anthropomorphic verses… | 153 swear to god almighty. people who swore to god almighty who seek help from him, as thabathabai interpret the word yad in the sentence yadullah fauqa aidihim.13 therefore, it can be known that the interpretation of qs. al-fatḥ (48):10 according to the takwil of muḥammad ḥusain thabathabai was not limit to textual meaning, as understood by the mujassimah or rational method uses by the muta’zilite in his takwil. on the contrary, muḥammad ḥusain thabathabai uses two textual and takwil approaches with philosophical styles to achieve a true meaning in interpreting the anthropomorphist verses.14 based on various explanations above, it can be known that the takwil method of muḥammad ḥusain thabathabai involving textual and rational approach to discuss and study anthropomorphist verses which aimed to know the essence of god’s existence in divine words. this writing would like to explain the takwil of muhammad husain thabathabai by using a descriptive-analytical qualitative method whose aimed to do research and study on the data or information about the anthropomorphist verses through primary and secondary sources.15 primary source in this research is one of the magnum opus of muhammad husain thabathabai by the title al-mīzan fī tafsīr al-qur’ān. whereas the secondary source in this research are books, journal, thesis and dissertation which discuses about the problem of the anthropomorphist verses of god.16 the referenced data that based on primary and secondary sources was systematically describes by concerning of the writing rules of ajis journal. the described data will be deeply analyzed to gain a comprehensive and explanative discursive research for the sake of god’s existence as the main purpose of this research. 13 ikhlas budiman, “penerapan teori-teori filosofi dalam penafsiran al-qur’an”. jurnal tanzil, vol. 1, number. 1, 2015, page. 67. see also; muḥammad husain thabathabai, al-mīzan fī tafsīr al-qur’ān, vol. 18, page. 275 14 mohammad ali, memahami riset (jakarta: pustaka cendikia utama, 2011), page. 239 15 kaelan, metode penelitian agama kualitatif interdisipliner (yogjakarta: paradigma, 2010), page. 143 16 conny r. semiawan, metode penelitian kualitatif (jakarta: pt. grasindo, 2010), page. 10 154 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 based on various explanations above, this research is different with the previous researches, such as ramli awang and roslan abdul rahim under the title “anthropomorphism in islamic theology” was inputted in the global journal al-thaqafah that study about anthropomorphism concept in the approach of the hadith figure on god’s attribute literally on the basis of argumentation of theologian and the ahlu sunnah school of thought.17 whereas this writing focusing on anthropomorphist verses in the view of the mufasir (interpreter) by showing takwil approach as one of interpretation method which less discuss in many researches. what’s more, the research done by abdul hamid ritonga by the title of “hadis-hadis antropomorfisme: analisis terhadap takwil ibn hajar al-‘asqalani dalam fath al-bari” on miqot: journal of islamic studies which research and study on the problem of anthropomorphism in the hadith. the problem of anthropomorphism begins since there are debates among the hadith literalist with the mu’tazilite which tend to be rational toward the verses that describing god attribute and human attribute. through the research of kitab fath al-bari of ibn hajar, more focused on anthropomorphism discourse in the book of hadith by using takwil.18 despite using takwil approaches, but the differentiation with this research is writer refer al-mīzan fī tafsīr al-qur’ān, because the method of takwil in muḥammad ḥusain thabathabai interpretation not forgetting the rational and textual approaches in philosophical styles, so that the takwil of muḥammad ḥusain thabathabai showing the color of the anthropomorphist verses interpretation. based on previous researches, it can be known that this research offering a new discourse by focusing on the interpretation of anthropomorphist verses discourses among the mufasir (interpreter). on the one side, this writing also offers a new view point in interpreting the anthropomorphic verses to know the essence of god’s existence in the quran. based on the newness and difference of this 17 ramli awang dan roslan abdul-rahim. “antropomorfisme dalam teologi islam”. global journal al-thaqafah, issue. 2, vol. 7, december 2017, page. 135 18 abdul hamid ritonga. “hadis-hadis antropomorfisme: analisis terhadap takwil ibn hajar al-‘asqalani dalam fath al bari”. jurnal miqot, vol. xxxvii, number.2, july-december 2013, page. 240 nurul khair, et.al: the interpretation of anthropomorphic verses… | 155 research from the previous discussion, writer hypothesizing that the takwil of muhammad husain thabathabai can be solution for mistakes and failures of the interpretation of anthropomorphist verses done by mujassimah and mu’tazilite, and simultaneously disclosing the essence of god’s existence in the interpretation of the anthropomorphist verses discourses as the main purpose of this research. result and discus sion classification of the anthropomorphic verses in the qur’an in alquran there are anthropomorphic verses which identify that god has body (jism), it can be known and be found in some understanding word which uses wajhullah, yadullah, and ayn so that it present a tajassum and musyabbihah understanding in interpreting quranic verses which implies to human beliefs toward god’s existence.19 to make sure this research, writer will provide table to classify the verses that consider as anthropomorphic based on the word meaning in the quran, so that reader can fully understand the meaning of the anthropomorphic verses as follows: table. 1 classification of the anthropomorphic verses based on tajassum and musyabbihah no surah/verse contain of the verse tajas sum musya bbihah 1 al-baqarah [2]:115 to allah belong the east and the west, so wherever you turn you are facing ˹towards˺ allah. surely allah is allencompassing, all-knowing √ 2 al-an’am [6]:52 ˹o prophet!˺ do not dismiss those ˹poor believers˺ who invoke their lord morning and evening, seeking his √ 19 abdul syukur, “mengenal corak tafsir al-qur’an”, jurnal el-furqonia, vol. 1, number. 1, august 2015, page. 97 156 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 pleasure. you are not accountable for them whatsoever, nor are they accountable for you. so do not dismiss them, or you will be one of the wrongdoers. 3 al-ra’d [13]:22 and ˹they are˺ those who endure patiently, seeking their lord’s pleasure, establish prayer, donate from what we have provided for them— secretly and openly—and respond to evil with good. it is they who will have the ultimate abode: √ 4 al-qaṣaṣ [28]:88 and do not invoke any other god with allah. there is no god ˹worthy of worship˺ except him. everything is bound to perish except he himself. √ 5 al-rahman [55]:27 only your lord himself, full of majesty and honour, will remain ˹forever˺ √ 6 ali imrān [3]:26 …all good is in your hands. surely you ˹alone˺ are most capable of everything. √ 7 alhadid [57]:29 ˹this is so˺ that the people of the book ˹who deny the prophet˺ may know that they do not have any control over allah’s grace, and that all grace is in allah’s hands. √ 8 al-mulk [67]:1 blessed is the one in whose hands rests all authority. and √ nurul khair, et.al: the interpretation of anthropomorphic verses… | 157 he is most capable of everything 9 hud [11]:37 and build the ark under our ˹watchful˺ eyes and directions, and do not plead with me for those who have done wrong… √ 10 al-mu’minun [23]:27 so we inspired him: “build the ark under our ˹watchful˺ eyes and directions. then when our command comes and the oven bursts ˹with water˺ √ 11 al-thur [52]:48 …for you are truly under our ˹watchful˺ eyes… √ 12 al-qalam [68]:42 ˹beware of˺ the day the shin ˹ of allah˺ will be bared, and the wicked will be asked to prostrate, but they will not be able to do so √ 13 az-zumar [39]:56 so that no ˹sinful˺ soul will say ˹on judgment day˺, ‘woe to me for neglecting ˹my duties towards˺ allah, while ridiculing ˹the truth˺.’ √ 14 al-baqarah [2]:29 he is the one who created everything in the earth for you. then he turned towards the heaven, forming it into seven heavens… √ 15 al-a’raf (7):54 indeed your lord is allah who created the heavens and the earth in six days, then established himself on the throne. √ 158 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 16 yunus [10]:3 surely your lord is allah who created the heavens and the earth in six days,1 then established himself on the throne, conducting every affair. √ 17 al-ra’d [13]:2 it is allah who has raised the heavens without pillars—as you can see—then established himself on the throne. he has subjected the sun and the moon, each orbiting for an appointed term. √ 18 ṭāha [20]:5 the most compassionate, ˹who is˺ established on the throne. √ 19 al-furqan [25]:59 ˹he is˺ the one who created the heavens and the earth and everything in between in six days, then established himself on the throne. ˹he is˺ the most compassionate! ask ˹none other than˺ the allknowledgeable about himself. √ 20 al-sajadah [32]:4 it is allah who has created the heavens and the earth and everything in between in six days, then established himself on the throne. you have no protector or intercessor besides him. will you not then be mindful? √ 21 alfussilat [41]:11 then he turned towards the heaven when it was ˹still like˺ smoke, saying to it and to the earth, ‘submit, willingly or √ nurul khair, et.al: the interpretation of anthropomorphic verses… | 159 unwillingly.’ they both responded, ‘we submit willingly.’ 22 al-hadid [57]:4 he is the one who created the heavens and the earth in six days,1 then established himself on the throne. he knows whatever goes into the earth and whatever comes out of it,… √ 23 al-baqarah [2]:210 are they waiting for allah ˹himself˺ to come to them in the shade of clouds,… √ 24 al-an’am [6]:158 are they awaiting the coming of the angels, or your lord ˹himself˺, or some of your lord’s ˹major˺ signs?... √ 25 al-qiyamah (75):23 looking at their lord. √ 26 al-fajr [89]:22 and your lord comes ˹to judge˺ with angels, rank upon rank, √ 27 alkahf [18]:28 and patiently stick with those who call upon their lord morning and evening, seeking his pleasure. √ 28 al-lail [92]:20 but seeking the pleasure of their lord, the most high. √ 29 al-qamar [54]:14 sailing under our ˹watchful˺ eyes—a ˹fair˺ punishment on behalf of the one ˹they˺ denied. √ 30 al-an’am [6]:3 he is the only true god in the heavens and the earth… √ 160 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 based on table 1 it can be known that there are 30 anthropomorphist verses in the quran. in searching of the anthropomorphist verses, writer uses thematically method in order to find word and theme related to the study in this research, which are anthropomorphist verses. the application of thematic method in interpretation has the urgency to focused on interpretation toward certain issue discusses, as this research uses thematic approach and focuses to dig and find anthropomorphist verses for 30 verses which includes in the quran.20 moreover, if it is classify through the tajassum and musyabbihah approaches, so it is known that the anthropomorphist verses are commonly called as tajassum, about 17 verses. whereas, in the division of musyabbihah was 13 verses. the distinction of these two attributes can be found through some word meaning in the anthropomorphist verses, such as wajh (face), yad (hand), a’yun (eye), sᾱq (calves) which had mentioned many times in the quran rather than the word istiwā (resides), and jā’a or ityān (his arrival).21 classifications of anthropomorphic verses as tajassum and musyabbihah also affirm by rasyid ridho and aminullah el-hady who view the word meaning of the anthropomorphic verses are mentioned as tajassum which indicate that the anthropomorphic verses discourse has viewing of god’s existence physically.22 even though, this writing will explains about the interpretation and method uses by the mufasir (interpreter) in understanding the anthropomorphic verses in tajassum and musyabbihah way in order to reach the meaning and the essence of god’s existence from the two divisions through further discussion. 20 ayu fitri lestari, metode pendidikan islam (kajian tafsir tematik). essay (lampung: state islamic university raden intan, 2017), page. 35 21 al-syahrastani, al-milal wa al-nihal: aliran-aliran teologi dalam islam, page. 166. see also; ahmad badrudin firmanuloh, metode penafsiran ayat-ayat mutasyabihat dan implikasinya: studi komparasi tafsir az-zamakhsyari, ar-razi, dan ibn taimiyah. thesis, (jakarta:iiq, 2018), page. 8 22 aminullah el-hady, ibn rusyd membela tuhan: filsafat ketuhanan ibn rusyd, (surabaya: lpam, 2004), page. 105 nurul khair, et.al: the interpretation of anthropomorphic verses… | 161 the discourse of interpretation of anthropomorphic verses the mufasir, such as mahmud yunus, ibnu katsir, al-zamakhshari, and makarim shirazi has different method of approach in interpreting and studying the anthropomorphist verses.23 the interpretation method of the mufasir can be traced through the books of tafsir in understanding the verses of quran that contains the word wajh, istiwā, and yad. author will explains about the interpretation of the interpreters (mufasir) about god’s anthropomorphic verses based on three words above separately to gain a comprehensive and explanative discussion. first discussion, which needs to be discussed, is interpretation of the word wajhullah: qs. al-qaṣaṣ [28]: 88. according to muhammad abdul halim24, in arabic language, face, orientation and direction has the same root of word, which are (w-j-h): wajh (face), wijhah (direction), ittijāh, and jiḥah (orientation). muhammad abdul halim strengthening his view by interpreting the word wajhullah in qs. al-qaṣaṣ [28]:88 which means “to travel” and “to follow direction” that has harmonized meaning to the word liwajhillah in arabic language which means to glorify the existence of god almighty.25 based on the above meaning, some interpreters give response toward the meaning of wajhullah: qs. al-qaṣaṣ [28]:88, according to mahmud yunus the word al-wajhuh is god’s zat substance. mahmud yunus arguments also strengthen by ibn katsir who view that the sentence kullu shai’in hālikun illā wajhahu explains about god’s existence will be eternal, so it’s indicates that he is the most alive and stand-alone without any influence from other existence beside him.26 the explanation of mahmud yunus and ibn katsir about the word al-wajhuh in accordance 23 saleh, analisis ayat-ayat mutasyabih menurut zamakhasyari dalam tafsir alkasysyaf. essay, (riau: state islamic university sultan syarif kasim, 2011), page. 4-5 24 abdul halim, muhammad. memahami al-quran dengan metode menafsirkan al-quran dengan al-quran, (bandung: marja, 2012), page. 148 25 mahmud yunus, tafsir qur’an karim, page. 582 26 ibnu katsir, tafsir ibnu katsir, (kairo: imam syafi’i literature, 2011), vol. 1, page. 232 162 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 with al-zamakhshari’s view who interpret the word as god’s substance.27 meanwhile, the word wajhuh in qs. al-qaṣaṣ [28]:88 in makarim shirazi perspective understood as god’s holy substance in spite of various limitations and destructions in his being. it is different with human, animal and plants existences which will be devastated; because existentially, every being is coming from a substance or wajh.28 second discussion, what needs to be answer is the interpretation of the interpreter about the word yad in qs. al-fatḥ [48]:10. mahmud yunus explain that the word yad is the hand of god who gives initiation to muslim, so that every muslim must follow his command and avoiding his prohibitions. if a muslim doesn’t obey his command, so he will get punishment. on the contrary, if a muslim does every god’s command, so, he will get reward. interpretably, it is known that mahmud yunus give meaning to the word yad in qs. al-fatḥ [48]:10 textually by viewing that god has physical hand as human had.29 it is different with ibn katsir who interprets “yadullāh fauqa aydīhim” by the knowledge of god. because, he is always with his servants to hear all their words, watching their every move, and knowing everything that is hidden. if someone doing a bad deed, then god will give punishment to them. on the contrary, he will give reward to those who does his command.30 ibn katsir interpretation toward the word yad in qs. al-fatḥ [48]:10 was different with al-zamakhshari’s view who say that “yadullah fauqa aydīhim” was refer to the promise toward prophets pbuh that has the same meaning to the promise toward god almighty, so that every muslim who promise to obey and follow prophet pbuh means he promise to obey and following god.31 27 al-qāsim jārāllāh maḥmūd bin ‘umar al-zamakhsharī al-khawārizmī, abī. al kasyaf ‘an ḥaqāiq al-tanzil wa’uyūn al-aqāwil fi wujūh al-ta’wil, (t.tp: dar al-fikr, t.t), vol. 3, page. 437 28 naser makarem shirazi, tafsir al-amthal fī tafsir kitabillah al-manzil, (qom: madrasa imam ali bin abi thalib, 1461 h), vol. 12, page. 31 29 mahmud yunus, tafsir qur’an karim, page. 758 30 ibnu katsir, tafsir ibnu katsir, vol. 9, page. 39 31 muhammad zammakhsyari, al-kasyaf ‘an haqaaiq ghawamidh at-tanzil, vol. 4, page. 335 nurul khair, et.al: the interpretation of anthropomorphic verses… | 163 whereas, according to makarim shirazi the interpretation of yad in qs. al-fath [48]:10 understood as divine will and help which is greater than human beings. shirazi exemplifies his views by interpreting “yadullah fauqa aydīhim” as a will that covers every deed and help which done by human, because he is above the existence of his beings. therefore it can be known that makarim shirazi interpreting yad as god’s help and power.32 it is different with al-zamakhshari who interprets yad as the word refers to a promise to the prophet pbuh in accordance with a promise to god almighty. whereas, ibn katsir understanding yad as god’s knowledge. even though have different interpretation, three of them uses the same method in interpreting yad as in qs. al-fatḥ [48]:10 by not using textual approach.33 it is different with mahmud yunus who uses textual approach. third discussion that needs to be discussed related to the interpretation of the word istiwā (resides) as in qs. ṭaha [20]:5. mahmud yunus interpret istiwā which means resides. textually, it is understood that mahmud yunus interpretation is describing of god almighty, the most compassionate resides on the ‘arsy or the throne which always organize and command this whole wide universe. even though understanding the istiwā textually, mahmud yunus was not intending to equalize god’s to human who sat in the throne, as a king. according to mahmud yunus, it is impossible for god to organize the earth, sun and stars as a king who organized his people. because, the existence of the sun which organized by him who had the highest position compare to tiny and weak human being.34 mahmud yunus view is in accordance with ibn katsir interpretation which also interpret the word istiwā by means reside by quoting the view of the salafian figure salafus salih, such as imam malik, auza’i, ats-tsauri, al-laits bin sa’ad, asy-syafi’i, and ishaq bin rahawaih by letting the interpretation and understanding of the word istiwā as been 32 naser makarem shirazi, tafsir al amtsal fi tafsir kitabillah al-manzil, vol. 18, page. 473 33 maliki, “tafsir ibn katsir: metode dan bentuk penafsirannya”. jurnal elumdah: ilmu al-qur’an dan tafsir, vol. 1, number. 1, january-juny 2018, page. 82-83 34 mahmud yunus, tafsir qur’an karim, page. 449 164 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 interpret by the salafis figure. 35it is different with al-zamakhshari interpretation who interprets istiwā as god’s mastership sat on the throne of the kingdom, although his sitting is not like the king’s sitting.36 whereas, makarim shirazi interpretation about the word istiwā is not following any textual interpretation or following the salafi figures. moreover, makarim shirazi begin the interpretation of istiwā by paying attention on the meaning of ‘arsy which understood as something above the sky. sky (heaven) as the symbol of great and high power, so that َعَلى is a form of kinayah of god’s power which is so high and great.37 اْلَعْرِش اْستَ َوى based on various interpretations of anthropomorphic verses, it can be known that the mufasir has similarities and differences of interpretation. the similarities and differences of interpretation basically influenced by the method that uses, such interpretation of the word istiwa has the same meaning between mahmud yunus and ibn katsir, because both understand about the meaning of istiwā textually and also through the view of the salafi’s figure. whereas other interpretation, which directed to different method by paying attention to the asbabun nuzul, textual understanding, and contextual value at that time, from the different method. to emphasize the interpretation of mufasir toward the anthropomorphic verses, author will provide table.2 to make easier the understanding of the readers. table 2. the difference of the anthropomorphic verses no name of surah & word mahmud yunus ibnu katsir alzamakhshari makarem shirazi 35 ibn katsir, tafsir ibnu katsir, vol. 3, page. 387. see also; imam al-allamah ibn maznur, lisan al-‘arab, (mesir: dar al-hadits, 1423 h), page. 765 36 saleh, analisis ayat-ayat mutasyabih menurut zamakhsyari dalam tafsir alkasysyaf, page. 61 37 naser makarem shirazi, tafsir al amtsal fi tafsir kitabillah al-manzil, vol. 9, page. 527 nurul khair, et.al: the interpretation of anthropomorphic verses… | 165 (asy’arite figure) (asy'arite figure) (mu’tazilite figure) (syi'ite figure) 1 wajh: qs. al-qaṣaṣ [28]:88 substance substance substance substance of muqadas 2 yad: qs. alfatḥ [48]:10 hand god’s knowledge referring to prophet’s promises to promise to god god’s helps and wills 3 istiwā: qs. ṭaha [20]:5 resides resides control over a kingdom great power from various explanation and simplification gained from table.2, it can be known that the interpretation of the anthropomorphic verses which done by the mufasir as kinayah or parable. because, the interpreter (mufasir) viewing the word yad, istiwā, and wajh in alquran which meaning must be clear as a form of parable. but, the interpretation resulted was subjective without involving the approach of siyaq and qur’an bil qur’an to gained textual meaning as objective and inner. as a result the interpretation that discusses and research by the mufasir, whether classic or contemporary has not given any comprehensive explanation. to solve the problem of interpretation, needed a solution as a form of attention toward the discourse of the interpretation of anthropomorphic verses which involves three approaches, kinayah, siyaq, and qur’an bil qur’an. one of the mufasir who discuss the anthropomorphic verses through three approaches is muhammad husain thabathabai. muhammad husain thabathabai explains three approaches in one of his masterpieces by the tittle al-mīzan fī tafsīr al-qur’ān. according to ilyas husti, al-mīzan fī tafsīr al-qur’ān is a work that interprets the verses of alquran in detail from many aspects, so that it shows a 166 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 comprehensive and explanative side.38 whereas in the view of ṭālal hasan quoted by kerwanto, one of the activists of thabathabai’s thought, explains that al-mīzan fī tafsīr al-qur’ān is a work that explains about the esoteric values of qur’anic verses without ignoring its textual value.39 based on various view, it can be fully understood that the takwil of muhammad husain thabathabai interpreting the anthropomorphic verses universally, covering text and ratio without ignoring one another. to exemplify this view, author will explain about the takwil of muhammad husain thabathbai in further explanation. the interpretation of anthropomorphic verse in the takwil of muhammad husain thabathabai in al-mīzan fī tafsīr al-qur’ān, it is known that muhammad husain thabathabai uses two approaches to interpreting anthropomorphic verses, that is the method metode tahlili and esoteric.40 the tahlili method in the muhammad husain thabathabai interpretation is functioned to explain about the contained meanings in quranic verses by paying attention on the vocabularies, linguistic explanation, whether from the i’rab, balagah, and messages contained in it.41 the result of the tahlili method will be analyze by esoteric method or takwil to achieve an inner meaning of the anthropomorphic verses, so that it can be understood that the textual meaning in muhammad husain thabathabai interpretation has an important position to deliver al-qur’an scholars to know the inner 38 ilyas husti, “studi kritis pemikiran quraish shihab terhadap tafsir muḥammad husain ṭabāṭabā’i”. jurnal al-fikra, vol. 14, number. 1, january-july 2015, page. 65 39 kerwanto, “penafsiran bāthini (esoteris) thabāthabā’i dalam tafsir almīzān”. jurnal tanzil, vol. 1, number. 2, 2016, page.190 40 islah gusmian, khazanah tafsir indonesia:dari hermeneutik hingga ideologi, (jakarta:teraju, 2013), page. 196. see also; fiddian khairudin, “makna imam menurut al-thabathaba’i dalam kitab al-mizan fi tafsir al-qur’an”. jurnal syahadah, vol. 5, number. 1, april 2016, page. 7 41 kerwanto, “penafsiran bāthini (esoteris) thabāthabā’i dalam tafsir almīzān”, page.190. see also; yusno abdullah otta, “dimensi-dimensi mistik tafsir almizan: studi atas pemikiran thabathaba’i dalam tafsir al-mizan”. jurnal potret pemikiran, vol. 19, number. 2 (2015), page. 79 nurul khair, et.al: the interpretation of anthropomorphic verses… | 167 meaning included in the divine word through a deep explanations of takwil.42 based on the tahlili and esoteric approaches, it is known that muhammad husain thabathabai divided the result of his interpretation toward the anthropomorphic verses into three parts, among others, kinayah, siyaq, and qur’an bil qur’an in order to shows a comprehensive and explanative discussions, and to solve the lack of interpretation of the mufasir that only explains the anthropomorphic verses by kinayah. to emphasize those explanations, author will explain about the interpretation of the anthropomorphic verses according to the takwil of muhammad husain thabathabai based on the word wajh, yad, janbullah, and istiwa which explains separately. a. on the word wajhullah (face) in qs. al-qaṣaṣ [28]: 88 ْيِه َ ُم َوِإل ْ ُحك ْ هُُ ال َ ْيٍء َهاِلٌك ِإال وَُْجَهُه ل َ لُّ ش ُ َه ِإال ُهَو ك َ َر ال ِإل َ ًها آخ َ ِه ِإل َّ ْدُع َمَع الل َ َوال ت ْرَجُعوَنُ ُ ت and do not invoke any other god with allah. there is no god ˹worthy of worship˺ except him. everything is bound to perish except he himself. thabathabai explain the word al-wajhuh in qs. al-qaṣaṣ [28]:88 means that something which has the attributes of the almighty. something that has the almighty attribute describing his existence as awaken from all destruction which is different with another existence, such as human beings, animals, and plants which surely will experience destruction. based on thabathabai’s understanding, it is known that qs. al-qaṣaṣ [28]:88 as kinayah explain about the different substance of god and being. thabathabai strengthen the understanding of kinayah by discussing the sentence of “kullu syai‟in halikun illa wajhu” in qs. al-qaṣaṣ [28]:88.43 42 ikhlas budiman, “penerapan teori-teori filosofi dalam penafsiran al-qur’an”, page. 67. see also; ahmad fauzan, “manhaj tafsir al-mizan fi tafsir al-qur’an karya muhammad husain tabataba’i”. jurnal ilmu alquran dan tafsir: al-tadabbur, vol. 3, number. 2, oktober 2018, page. 118 43 muhammad husain thabathabai, al-mīzan fī tafsīr al-qur‟an, vol. 16, page. 97 168 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 according to thabathabai, the word َهاِلك in a sentence “kullu syai‟in halikun illa wajhu” as a predicate was mean death or nothingness. after explaining the word halikun, thabathabai interpret the word kullu syai’in that become isim fa’il describing future time, which means everything will experience death or nothingness in its existences, except for his face (existence).44 the word “illa wajhu” explains about substance or god’s existence which is different with beings that experience destruction, whereas god is free from any destruction. because, existentially, he has the living attributes through his existence everything’s becomes alive.45 on the contrary, god doesn’t need anything to make him alive. therefore, it can be known that the word al-wajhuh in qs. al-qaṣaṣ [28]:88 explain about god’s existence regardless of many weaknesses, especially destruction. it is different with the existences outside his existence which has many shortages and weaknesses so that human must realize that nothing need to be worship beside him. b. on the word istiwā’ (reside) in qs. ṭāha [20]:5 َعْرِشُ ْ ى ال َ اْسَتَوُىالرَّْحَمُن َعل “the most compassionate, ˹who is˺ established on the throne.” thabathabai explain the word istiwā means tauhīd rububiyyah (the all encompasses everything). the word istiwa also mention that in verse 4, the explanation about this istiwā‘alā al-‘arsy has been explained many times in qs. al-a’raf: 54, qs. yunus: 3, qs. al-sajdah: 4, and qs. al-hadid: 4. it is different with mahmud yunus and ibnu katsir who interprets the word istiwā that god the most compassion has resides on the throne (‘arsy) without explaining about kinayah. according to thabathabai the language (lughawi) meaning of the sentence istiwā‘ alā al-‘arsy means kingdom. thabathabai explanation is in accordance with makarim shirazi 44 ahmad fauzan, “manhaj tafsir al-mizan fi tafsir al-qur’an karya muhammad husain tabataba’i”. jurnal ilmu alquran dan tafsir: al-tadabbur, vol. 3, number. 2, oktober 2018, page. 118 45 muhammad husain thabathabai, al-mīzan fī tafsīr al-qur‟an, vol. 16, page. 97 nurul khair, et.al: the interpretation of anthropomorphic verses… | 169 and al-zamakhshari who also understand it as god’s kingdom and his power.46 but it needs to be known that on the siyaq approach, muhammad husain thabathabai was not in accordance with al-zamakhshari who understood the sentence of istiwa ‘alā al-‘arsy was like god sat on the throne, but he explains that the meaning of istiwā‘alā al-‘arsy describing the existence of god as the ruling master, to take care of, maintaining, and controlling everything in the universe. muhammad husain thabathabai emphasizing his view by quoting 4 verses, that has been mentioned above, which explains about his greatness, his power and his holiness as the existence of the almighty related to tauhīd rububiyyah.47 therefore it can be known that god almighty is the absolute authority over the universe. he takes care of, ordained, and controlled everything under his greatness and holiness. it is of course, all these things regardless of human existence that has limitation and weaknesses in his existence. c. on the word yad (hand) in qs. al-fatḥ [48]:10 َهُ َّ َما ُيَباِيُعوَن الل َّ َك ِإن َ ِذيَن ُيَباِيُعون َّ ال َّ ِهُ ِإن َّ ْفِسِهُ َيُد الل َ ى ن َ َعل ُ ث ُ َما َيْنك َّ ِإن َ ف َ ث َ ك َ َمْن ن َ ْيِديِهْم ف َ ْوَق أ َ ف ْيُهُ َ ى ِبَما َعاَهَد َعل َ ْوف َ ْجًرا َعِظيًماَوَمْن أ َ َسُيْؤِتيِه أ َ َه ف َّ الل “surely those who pledge allegiance to you ˹o prophet˺ are actually pledging allegiance to allah. allah’s hand is over theirs. whoever breaks their pledge, it will only be to their own loss. and whoever fulfils their pledge to allah, he will grant them a great reward.” muhammad husain thabathabai interpret “yadullāh fauqa aydīhim” in qs. al-fatḥ [48]:10 as figurative form which showing reference of the prophet to god almighty which harmonize with qs. annisa [4]: 80, which says; “surely those who pledge allegiance to you ˹o prophet˺ are actually pledging allegiance to allah.”48 the interpretation of 46 muhammad zammakhsyari, al-kasyaf ‘an haqaaiq ghawamidh at-tanziil, vol. 4, hal. 335 47 mahmud yunus, tafsir qur’an karim, hal.449. see also; ibn katsir, tafsir ibnu katsir, vol. 3, page. 387. see also; imam al-allamah ibn maznur, lisan al-‘arab, hal. 765. see also; naser makarem shirazi, tafsir al amtsal fi tafsir kitabillah al-manzil, vol. 9, page. 527 48 muhammad husain thabathabai, al-mizan fī tafsīr al-qur’an, vol. 18, page. 274 170 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 muhammad husain thabathabai correspond to al-zamakhsyari who also view the sentence “yadullāh fauqa aydīhim” as making a promise to the prophet pbuh means making promise to god almighty.49 it is different with muhammad yunus interpretation which explains the sentence “yadullāh fauqa aydīhim” as his hand is over the hand of being, which describe that god almighty has hand as human does.50 as a result, god’s existence understood as material being. whereas, ibnu katsir interpret the sentence of “yadullāh fauqa aydīhim” with meaning his knowledge that exist within them and he listen all their sayings, see them, and knowing what they hid inside their heart.51 based on various explanations above, it can be understood that muhammad husain thabathabai interpret the sentence of “yadullāh fauqa aydīhim” by kinayah to know and understand the meaning of yad, means refer to rasulullah saw. it is different with the interpretation of ibnu katsir by understanding the word yad as his knowledge and mahmud yunus who view word yad as hand, as mention in qs. al-fatḥ [48]:10. besides interpreting as kinayah, muhammad husain thabathabai also explain through the esoteric approach that sentence “yadullāh fauqa aydīhim” means as his power and help encompasses everything beyond being. his help and power encompasses everything as a pleasure, guidance, and gift given by god almighty to all human being and all other creatures, so that they need to make a vow for all the good that god has given in his will.52 this esoteric interpretation is in accordance with the view of makarim shirazi who view the sentence “yadullāh fauqa aydīhim” as his help and will. but it also has differentiation that muhammad husain 49 muhammad zammakhsyari, al-kasyaf ‘an haqaaiq ghawamidh at-tanziil, vol. 4, page. 335 50 mahmud yunus, tafsir qur’an karim, page. 758. see also; ibnu katsir, tafsir ibnu katsir, vol. 9, page. 39 51 siti khasinah, “hakikat manusia menurut pandangan islam dan barat”. jurnal ilmiah didaktika, vol. 13, number. 2, februari (2013), page. 312. see also; supriadi, “ alasy’ariyah (sejarah, abu al-hasan al-asy’ari, dan doktrin-doktrinteologinya)”. jurnal sulesana, vol. 9,number. 2, 2014, page. 69 52 muhammad husain thabathabai, al-mizan fii tafsir al-qur’an, vol. 18, page. 275 nurul khair, et.al: the interpretation of anthropomorphic verses… | 171 thabathabai understood the sentence “yadullāh fauqa aydīhim” in detail, as his gift, guidance and enjoyment.53 therefore, it can be understood that the word yad as a form of kinayah which means referring of the prophet pbuh toward god almighty. the meaning of kinayah emphasize by muhammad husain thabathabai through the approach of qur’an bil qur’an that has harmonization with qs. an-nisa [4]:80 which means obeying the prophet pbuh means obeying god almighty. whereas in esoteric approach, muhammad husain thabathabai understanding the word yad as his help and power which comprises everything, so it can be known that these representations (takwil) and interpretations can free up his existence from many arguments that always describing god’s existence like human that has physical form with various shortage and weaknesses in his existence. to emphasize the variety of representations and interpretations of muhammad husain thabathabai toward anthropomorphic verses, therefore, writer provide table 3 as description of the whole image of subtheme. table 3 the interpretation of anthropomorphic verses in the takwil of muhammad husain thabathabai no shighah verse kinayah siyaq qur'an bil qur’an -qs. al َوْجهَه ُ 1 qaṣaṣ [28]:88 essence thabathabai explains that the interpretation of the verse "kullu syai‟in halikun illa wajhu" means that god’s holy substance in qs. al qaṣaṣ [28]: 88, allah said; “do not let them turn you away from the revelations of allah after they have been sent 53 makarem shirazi, tafsir al amtsal fi tafsir kitabillah al-manzil, vol. 18, page. 473 172 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 without extinction down to you. rather, invite ˹all˺ to ˹the way of˺ your lord, and never be one of the polytheists.” (qs. al qaṣaṣ [28]:87 qs. ṭāha اْستََوى 2 [20]:5 thabathabai explains the outer (ẓahir) meaning of word istiwa in kinayah form that means kingdom. whereas the inner (batin) meaning, that thabathabai interpret the sentence "istiwa 'alā al-arsy" means discussion about tawhid this verse shows his universal power. allah encompasses everything and ordained everything in the heaven and earth based on his beauty and his interests. thabathabai mention that the word istiwa in alquran related to tauhid rubbubiyah (god the one who preserved everything). the word istiwa also explain by the sentence "istiwa 'alā al-arsy" repeatedly in 4 different verses, among others qs. al-a'raf:54, qs. yunus:3, nurul khair, et.al: the interpretation of anthropomorphic verses… | 173 rubbubiyah qs. alsajdah:4, qs. al-hadid:4. -qs. al يَد 3 fatḥ [48]:10 this verse means isti'arah khayaliyah and kinayah, which intend to convince a promise and vow of the muslim to rasulullah pbuh is the same thing as make a promise to god almighty, there’s no other. truly, god almighty agree with human promises. baiat ridwan qs. al-fatḥ [48]:10 has the meaning which in accordance with qs. alnisa [4]:80, "whose ever obey the prophet, truly he has obey god ". according to ṭabāṭabā'i, qs. al-fatḥ [48]:10 and qs. al-nisa [4]:80 is a compliment for wisdom and obedience of the prophet pbuh to god. conclusion based on the explanation above, it can be known that the interpretation of anthropomorphic verses in muhammad husain thabathabai’s interpretation was not ignoring any textual and spiritual aspects. according to muhammad husain thabathabai, a textual understanding is the first knowledge for human being to discuss the inner 174 | ajis : academic journal of islamic studies, vol. 5, no. 2, 2020 meaning of al-qur’an, so that if someone doesn’t have any textual knowledge so it is impossible to disclose the inner meaning of a verse. muhammad husain thabathabai interpreting three words in the anthropomorphic verses, such as wajh, yad, and istiwā. textually, wajh means substance which includes in qs. alqaṣaṣ [28]:88. whereas, the word yad in qs. al-fatḥ [48]:10 means referring to prophet’s promises as the same as promise to god. whereas, the word istiwā in qs. ṭāha [20]:5 understood as god’s empire. based on the textual meaning, muhammad husain thabathabai do interpretation by understanding the word wajh in qs. alqaṣaṣ [28]:88 as god’s existence which released from destruction, because he is the most living being even all existents comes from him. whereas, the word yad in qs. al-fatḥ [48]:10, according to muhammad husain thabathabai interpretation means as his wills and his helps which all encompasses all the living being in the world. the last, the word istiwā in qs. ṭāha [20]:5 in muhammad husain thabathabai takwil understood as his greatness and holiness in arranging, organizing and maintaining the whole system in the whole universe so that without his existence, everything will experience destruction within its system. from the interpretation of the three words above, it can be known that god’s existence is beyond space and time that describes his existence is out of destruction. it is different with human physical body which depends on space and time, which indicates destruction. on the one side, it is known that human existence needs god’s existence to be exists in the world, and human needs his helps. from these two indications it can be known that god in the takwil of muhammad husain thabathabai is the most holy and greatest substance. his greatness can be describes through the dependencies of beings and his holiness can be describes through his releases of all physical existences which view as existentially low. muhammad husain thabathabai has describe the essence of god’s existence is different with beings. besides, it is understood that the takwil of muhammad husain thabathabai viewed as new point of view in understanding and interpreting the anthropomorphic verse as solution for the failures and mistakes done by the mufasirs (interpreters). nurul khair, et.al: the interpretation of anthropomorphic verses… | 175 refer enc es ali, mohammad. memahami riset. jakarta: pustaka cendikia utama, 2011. ansori. ulumul qur’an: kaiah-kaidah memahami firman tuhan. jakarta: pt raja grafindo persada, 2013. awang, ramli dan roslan abdul-rahim. 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in ethnicity, race, skin color, and religion. islamic education institutions, as part of many other institutions, must show their existence in dealing with differences through fostering religious moderation among students. this study aims at revealing the participation of islamic education institutions in religious moderation and what islamic educational institutions do to build religious moderation in indonesia. this study uses a descriptive method with a library research approach. in so doing, this study is conducted by reading various references related to the discussed issues. the findings uncover that islamic educational institutions have several roles in terms of religious moderation, namely: first, educational institutions have a role in formulating or revising educational goals; second, educational institutions have a role in providing guidance through educators; third, educational institutions have a role in synergizing religious moderation with materials/curriculum and learning processes; and fourth, educational institutions have a role in making students familiar with the applications of religious moderation through the school environment. the things that islamic education institutions can do towards religious moderation are: first, formulating educational goals based on religious moderation; second, direct coaching through teachers; third, the integration of religious moderation in materials/curriculum in learning subjects; and fourth, synergizing all school members in habituating religious moderation behavior. keywords: religious moderation, institutions, education introduct io n on the one hand, indonesia is grateful to allah swt for blessing it with a diverse range of ethnicities, religions, races, and cultures. this variety is linked to the motto "bhinneka tunggal ika," which means that despite differences, it remains one. indonesia's diversity must be able to function as an "integrating force" that binds society together 1 . on the other hand, the existing 1agus akhmadi, “moderasi beragama dalam keragaman islam,” inovasi-jurnal diklat keagamaan 13, no. 2 (april 23, 2019): 45. institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 6, number 1, 2021 | page: 25-48 doi: http://doi.org/10.29240/ajis.v6i1.2555 academic journal of islamic studies 26 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 diversity is unquestionably a test for the indonesian nation. why not? frequent violence in the name of religion, ethnicity, race, and culture is unavoidable. hatred, violence, and vandalism occur frequently, possibly as a result of minor issues such as offenses between groups. if not managed properly, the diversity of ethnicities, religions, races, and cultures will become a ticking time bomb that, when the time comes, will explode and destroy the society's established order. there are a few incidences that have stayed with us and tarnished the image of the indonesian people who uphold the values of unity and tolerance. the incidences were attributed to the tolikara (papua) incidence during the eid al-fitr 1436 h celebration, the burning of the church in aceh singkil, and the paris, france bombing, which killed more than one hundred people. 2 the suicide bombing in surabaya demonstrates how easily offenses between ethnic groups, races, cultures, and, especially, religions can occur. violence in the name of race, ethnicity, culture, and, especially, religion gives the impression that religion justifies killing, burning, destroying, and other atrocities. religion, in fact, teaches all of its adherents (followers) to love, appreciate, and respect others. 3 tolerance is a tenet of every religion. as the most widely practiced religion in indonesia, islam has rules that benefit muslims 4 . these rules undoubtedly have a strong relationship with the indonesian state's mission of religious moderation. according to edi's book, islam's laws are based on five principles: maintaining religion (hifdz al-din), guarding the soul (hifdz al-nafs), maintaining reason (hifdz al 'al), guarding offspring (hifdzl al-nasl), and safeguarding property (hifdz al mal). 5 a partial understanding of religion will lead the followers to acting in ways that contradict to the religious teachings. a comprehensive understanding of religion is required to avoid partial religious understanding. a comprehensive understanding of religion is a method of study that seeks to understand islamic teachings in holistic and 2 “tni dan polisi magelang jaga gereja sebagai antisipasi dampak tolikara,” tribun jogja, july 25, 2015, https://jogja.tribunnews.com/2015/07/25/tni-dan-polisimagelang-jaga-gereja-sebagai-antisipasi-dampak-tolikara. 3 nurkholis madjid, pluralitas agama; kerukunan agama dalam keragaman (jakarta: kompas nusantara, 2001), 38–39. 4samsul ar, “peran guru agama dalam menanamkan moderasi beragama,” alirfan : journal of arabic literature and islamic studies 3, no. 1 (march 27, 2020): 39, doi:10.36835/al-irfan.v3i1.3715. 5 edi, ah, iyubenu, hate speech dalam islam, kedaulatan rakyat, 13 november 2015, p. 12 m. idris, a. putra: the roles of islamic educational institutions… | 27 complete ways 6 . it can accommodate and straighten out ideas that are contrary to the concept of the common good, especially for the survival of religious communities and the maintenance of national unity and integrity, with this comprehensive understanding of religion. as a result, any institution in indonesia, formal or informal, has the responsibility and role of raising religious awareness in a comprehensive manner and can kill the seeds of dispute. an educational institution is one of the institutions that has many aspects and capabilities in terms of management. educational institutions play an important strategic role in religious moderation because they can break the chain of violence in the name of religion 7 . it is the leading sector in fostering religious moderation through various approaches in teacher education institutions. one of the approaches which can be adopted by educational institutions to guide religious moderation is an educative approach. the educative approach is a form of mutual communication between two parties 8 . harizal also explained that an interaction containing education is one that has the conscious goal of educating or leading students to maturity 9 . an educational approach can be implemented in peaceful education that is integrated into the school curriculum, constructive conflict resolution training, mediation and negotiation by peers as a collaborative effort to transform the indonesian nation into a nation of reconciliation 10 . the religious moderation brought into this paper is aligned with one delineated by fahruddin in akhmadi. in this regard, religious moderation means balance, in the middle, is not excessive, does not truth claim, does not use extreme theological legitimacy which admits that one’s group is the most correct, is neutral, and is not affiliated with any political party 11 . fahruddin's concept of religious moderation is an accomplishment that must be prioritized in order to build a safe and peaceful indonesian nation. 6 sulthan syahrir, “metode studi islam komprehensif dan implikasinya terhadap corak pemikiran aliran-aliran dalam islam,” analisis: jurnal studi keislaman 19, no. 2 (2019): 347, doi:10.24042/ajsk.v19i2.3616. 7ar, “peran guru agama dalam menanamkan moderasi beragama,” 39. 8 harizal anhar, “interaksi edukatif menurut pemikiran al-ghazali,” jurnal ilmiah islam futura 13, no. 1 (august 1, 2013): 31, doi:10.22373/jiif.v13i1.570. 9 ibid., 10 ibid., 11 akhmadi, “moderasi beragama dalam keragaman islam,” 51. 28 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 based on the description above, educational institutions are deemed necessary to demonstrate their roles and fangs in fostering religious moderation as institutions or places to carry out various types of education. if an educational institution's employees are educated citizens ranging from school principals, teachers, employees, and students, they will become members of the community after they return from school. as a result, the author describes the role of islamic educational institutions in religious moderation in this paper. in this case, the role referred to is institutions' participation in fostering religious moderation and what institutions can do to promote religious moderation. the study in this paper focuses on the role of islamic educational institutions in fostering religious moderation. t he c on cept of re ligi ou s mode rat ion literally, moderation means “moderate” which is the inverse of the word extreme or excessive in addressing differences and diversity. in arabic, the term moderation is commonly known from the term al-wasathhiyah. the term al-wasathhiyah appears in surat al baqarah, verse 143 of the qur'an. in this verse, the word al-wasath means "best and most perfect." according to a hadith, the best way in dealing with a problem is to take a position in the middle. the foregoing is attributed to the way of coping with a problem. 12 moderation is derived from the latin word moderatio, which means “medium” that is not excessive or lacking, as well as self-control. 13 terminologically, religious moderation, as defined by the team of the ministry of religion of the republic of indonesia, has the meaning of pluralism and is absolutely necessary in various conditions of a pluralistic nation by providing comprehensive religious teaching that can represent everyone towards flexible teachings without leaving the texts (al-quran and hadith) and the importance of reasoning as a mental tool to solve every existing problem. 14 12 darlis dawing, “mengusung moderasi islam di tengah masyarakat multikultural,” rausyan fikr: jurnal studi ilmu ushuluddin dan filsafat 13, no. 2 (2017): 225–55, doi:10.24239/rsy.v13i2.266. 13 kementerian agama ri, moderasi beragama (jakarta: balitbang dan diklat kemenag ri, 2019), 15–17. 14ahmad fauzi, “moderasi islam, untuk peradaban dan kemanusiaan,” jurnal islam nusantara 2, no. 2 (december 30, 2018): 233, doi:10.33852/jurnalin.v2i2.101. 33 m. idris, a. putra: the roles of islamic educational institutions… | 29 to be moderate in islamic thought is to promote tolerance for differences. diversity is accepted through openness (inclusivism) in terms of differences in both schools and religions. disagreements do not prevent us from cooperating in accordance with humanitarian principles 15 . believing in islam's true religion does not obligate you to insult other people's religions. in so doing, there is brotherhood and unity, as there was in medina under the leadership of the prophet muhammad (pbuh). hashim kamali emphasized that the word "moderate" cannot be separated from two other keywords, namely “balance” and “justice”. “moderate” does not mean that we compromise with the principles (ushuliyah) of religious teachings that are believed to be tolerant towards people of other religions. “moderate” means ".. confidence, right balancing, and justice ,,,". 16 . without balance and justice, the call for religious moderation will be ineffective. thus, “moderate” means that each of them must not be extreme, both of them must approach and find common ground. in relation to the term “extreme” above, edy sutrisno explained that in terms of the actualization of religious moderation, as long as the extremity above is on one side, then religious intolerance and conflict will inevitably remain as "embers in the husks," which could explode at any time, especially if triggered by a political axis. as hashim kamali stated, “moderation is about pulling together the disparate centers than want to find a proper balance wherein people of different cultures, religions and politics listen to each other and learn how to work out their differences” 17 yusuf al qardawi defines several synonyms for wasathiyah, including tawadzun, i'tidal, ta'adul, and istiqamah. meanwhile, wasathiyah, according to khaled abu el fadl, is a middle-of-the-road understanding, one that is neither extreme to the right nor extreme to the left. 18 . abdurrahman wahid also concluded that moderation promotes efforts to achieve social justice, also known as maslahah al'ammah. 19 wasathiyyah is the harmony of ukhrawi and worldly life, soul and body, aql and naql, individual and society, ideas and realities, religion and state, old and new, 15 dawing, “mengusung moderasi islam di tengah masyarakat multikultural.” 16 mohammad hashim kamali, the middle path of moderation in islam (oxford: university press, 2015), 14. 17 ibid., 18zuhairi misrawi, hadratussyaikh hasyim asy’ari moderasi, keutamaan dan kebangsaan (jakarta: pt. kompas media nusantara, 2010), 13. 19 ibid., 14. 30 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 religion and science, and modernity and tradition, accompanied by the principle of "not lacking and excess." 20 . the word wasathiya appears several times in the qur'an, all of which have a meaning in the middle or between two ends 21 , namely first, in surat albaqarah verse 143 of the qur'an. "and so (also) have we made you (muslims) the just and chosen people, that you may witness to human deeds and that the messenger (muhammad) may witness your deeds. second, al-quran surat albaqarah verse 238; third, al-quran surat al-maidah verse 89, fourth, al-quran surat al-qalam verse 28; and finally, al-quran surat al'adiyat verse 4-5. based on the above definitions of moderation, it is possible to conclude that religious moderation is a method used by a religious person to achieve peace by promoting the attitude of tolerance, namely performing religiosity openly without seeing the differences. in dicat or s o f religi o us moder at ion the understood indicators of religious moderation are indications of someone who is said to be religiously moderate. according to quraish shihab's opinion, as quoted by zamimah, 2018 in muhammad fahri, there are several pillars or indicators of religious moderation, namely: justice, balance, and tolerance 22 . the first is justice. the definition of justice is "equality in rights." a person who walks straight and stances uses only one measurement, never two. 23 because of the existence of equality, someone will be able to act fairly, not taking sides with one of the disputants. justice also entails being able to act in accordance with its provisions rather than acting on your own volition. when a person acts according to his or her own will, regardless of the will of others, the action will cause friction. the friction that occurs will lead to the extreme, and the extreme's end result will be intolerance. the second is balance. balance, according to quraiys shihab, can be found in a group of various parts that lead to a specific goal, as long as the conditions and levels are met by each part. with the accumulation of these conditions, the group will be able to survive and run in order to fulfill the 20 muhammad quraysh shihab, wasathiyyah; wawasan islam tentang moderasi beragama (tangerang: lentera hati, 2019), 43. 21 ibid., 4. 22 mohamad fahri and ahmad zainuri, “moderasi beragama di indonesia,” intizar 25, no. 2 (2019): 95–100, doi:10.19109/intizar.v25i2.5640. 23 ibid., m. idris, a. putra: the roles of islamic educational institutions… | 31 purpose of its presence. equilibrium does not necessitate the equality of content and conditions in order for all parts of the unit to be balanced. a part may be small or large, with small and large determined by the function expected of it 24 . the third is tolerance. according to qurays shihab, tolerance is the indicator for addition and subtraction which are still acceptable. tolerance is a deviation that must be done in order for it not to be done; in other words, it is a deviation that can still be justified. the concept of wasathiyah, which is the origin of the meaning of moderation, will be a dividing line between two opposing things, also known as a mediator. it is claimed that the mediator does not justify the existence of radical ideas in religion and, on the contrary, does not justify any attempt to disregard the contents of the koran as the primary legal basis. as a result, the washatiyah concept tends to mean tolerance and is not ambiguous when it comes to interpreting islamic teachings. ammar sukri and yusuf qardawi, in afifuddin muhajir, match the word wasathiyyah with three things which are the main characteristics of islam. these characteristics are 1) tawasuth (middle), 2) ta'adul (fair), and 3) tawazun (balanced). the three equivalents are put together in one term, namely wasathiyyah or in the other language called moderation. 25 the three views are: the first is tawasuth. according to qurays shihab, the meaning of tawasuth is often regarded as having no assertiveness in attitude, as it does not encourage people to strive for the ultimate in worship, knowledge, wealth, and so on. this tawasuth, however, does not imply that it is unsure about something, as in a passive neutral attitude, nor that it is a mathematical intermediary, as greek philosophers believed. although gentleness is one indicator of moderation, but in this sense, it does not mean that it is not permissible to confront the problem firmly. the second is ta'adul. ta'adul is to put something in its proper place. 26 being fair is allah's commandment. there are numerous verses and hadiths that teach us to be fair. scholars divide the meaning of fair into four categories: 1) fair in the same sense (equality of rights; qs. an-nisa verse 4), 2) fair in the 24 ibid., 25afifuddin muhajir, membangun nalar islam moderat; kajian metodologis (situbondo: tanwirul afkar, 2018), 1. 26shihab, wasathiyyah; wawasan islam tentang moderasi beragama, xi. 32 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 sense of balance, 3) fair in the sense of paying attention to individual rights and share rights with each of the owners, and 4) fair which is ordained to god because god maintains the fairness of the continuation of life. god's fairness or justice is essentially his grace and goodness. 27 the third is tawazzun, wasathiyyah also means tawazzun, which means the middle path, such as the balance between spirit and body, the world and the hereafter, individuals and society, ideals and reality, and so on. for example, the islamic concept of livelihood is a happy medium between being frugal and wasteful, liberal and conservative. 28 in the context of balance, the prophet encouraged his people to overreact. muchlish m. hanavi also found, that the characteristics or indicators of moderation (al wasathiyyah) are: first, understanding reality (fiqh al-waaqi), meaning that all actions should realistically consider the contexts of mashlahat and mudharat, so as not to want to do something (mashlahat) which brings greater harm; second, understanding the fiqh of priority (fiqh al awlawiyyat), which means that a moderate attitude requires a person not to prioritize things that are sunnah and leave the obligatory; third, understanding the sunnatullah in creation; fourth, providing convenience to others in religion; fifth, understanding religious texts comprehensively; and sixth, being open to the outside world, promoting dialogues, and being tolerant. 29 t he c on cept of isl am ic educat i on in st it ut ion s the meaning of educational institutions can be seen in terms of etymology and terminology. etymologically, an institution is a body or organization. in the big indonesian dictionary, it is stated that an institution is an agency or organization whose purpose is to carry out a scientific investigation or conduct an effort. 30 in english, an institution is called an institute (in the physical sense), which means a means or organization to achieve certain goals, while an institution in a non-physical or abstract sense is called an institution, which means a system of norms to meet needs. institutions in the physical sense are also called buildings, and institutions in non-physical terms are also called institutions. 27 syafrudin, paradigma tafsir tekstual dan kontekstual; usaha memaknai kembali pesan al quran (yogyakarta: pustaka pelajar, 2009), 104–5. 28 muhajir, membangun nalar islam moderat; kajian metodologis, 5. 29muchlis m. hanafi, moderasi islam (ciputat: ikatan alumni al azhar dan pusat studi al quran (psq), 2013), 21–27. 30 pusat bahasa departemen pendidikan nasional, kamus besar bahasa indonesia (jakarta: pt. gramedia, 2008), 808. m. idris, a. putra: the roles of islamic educational institutions… | 33 in terms of terminology, ramayulis cited hasan langgulung and stated that educational institutions are a system of abstract regulations, a concept that contains codes, norms, ideologies, and so on whether written or not, including material completeness and symbolic organization; human groups consisting of individuals who are formed intentionally or unintentionally to achieve certain goals and the like, and the places where the group implements these regulations are: mosques, schools, kuttabs, and so on. 31 according to hasbullah, an islamic education institution is a place where the islamic education process takes place concurrently with the cultural process. 32 because it always refers to and responds to the needs of the community, an islamic education institution is a subsystem of a nation; otherwise, social and cultural gaps will arise, becoming a source of conflict. this chasm gives rise to an educational crisis, the severity of which varies according to the level or level of community needs. as a result, all islamic educational institutions must be in accordance with the community's guidance and aspirations because it will be very difficult to achieve progress and development if this is not done. islamic education institutions are the result of community-initiated ideas that are based on, driven by, and developed by the islamic spirit (alquran and al-sunnah). islamic educational institutions, which have been around for a long time, are educational institutions that grow and develop in tandem with islamic life in general. islamic educational institutions are not rigid and frozen institutions, but rather flexible educational institutions that develop in accordance with the will of time and place. as a result, islamic educational institutions are divided into three parts, as seen from the aspect of the person in charge: in forma l in st it ut ion s of is lamic e ducat ion ( family) informal islamic educational institutions are educational institutions with a focus on the family and society. 33 in his writing, ahmad darlis explained that the family is the oldest center of education in islam, and that family 31 ramayulis, ilmu pendidikan islam (jakarta: kalam mulia, 2011), 277. 32 hasbullah, kapita selekta pendidikan islam (jakarta: pt. raja grafindo, 1996), 38–39. 33 ibrahim bafadhol, “lembaga pendidikan islam di indonesia,” edukasi islami: jurnal pendidikan islam 6, no. 11 (october 25, 2017): 14, doi:10.30868/ei.v6i11.95. 34 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 education is as old as human civilization. 34 the first and most important education is provided by the family. it is said first because a baby or child is first introduced to his or her surroundings and receives guidance from a family member. meanwhile, it is said to be the first education because the family is regarded as the foundation stone for all subsequent developments. 35 the family is society's smallest unit, and it is divided into two types based on size: the batih family (nuclear family), which consists of a father, mother, and child, and the extended family (extended family). 36 in islam, a family is referred to as usrah, 'ali, or nasb. offspring (children, grandchildren), marriage (husband and wife), breastfeeding, and liberation can all be used to create a family. economy, development, education, protection, and care, to name a few 37 . according to education experts, the first field of education is the family, and the educators are both parents, as parents are natural educators. 38 according to the preceding viewpoint, the essence of the family is the father, mother, and child. in order to be free from the torments of hell, the family, father and mother, have a duty and responsibility to develop all of their strengths and potential. the qur'an, surat al-tahrim verse 6, contains the duties and responsibilities of the family in education. ِئكاة راً واُقوُدهاا النَّاُس وااْلِْجااراُة عالاي ْهاا ماَلا ظ ِشدااد َلا ي اْعُصونا َيا أاي ُّهاا الَِّذينا آماُنوا ُقوا أانُفساُكْم واأاْهِليُكْم َنا ِغَلا ْفعاُلونا ماا يُ ْؤماُرونا اَّللَّا ماا أاماراُهْم واي ا o you who believe, protect yourself and your family from the fire of hell whose fuel is people and stones; the keeper of the angels who are harsh, harsh, and do not disobey allah against what he commands them and always do what is commanded. sidi ghazalba classifies informal islamic education institutions (families) as primary education institutions, recognizing the strategic role that informal islamic education institutions (families) can play. in this educational 34 ahmad darlis, “hakikat pendidikan islam: telaah terhadap hubungan pendidikan informal, non formal dan formal,” jurnal tarbiyah 24, no. 1 (august 21, 2017): 86, doi:10.30829/tar.v24i1.131. 35 bafadhol, “lembaga pendidikan islam di indonesia.” 36 william j. goode, sosiologi keluarga (jakarta: bumi aksara, 2004), 11. 37 abdul mujib, ilmu pendidikan islam (jakarta: kencana, 2008), 226. 38 nurlaili, “metodologi pendidikan islam formal-informal (analisa pendidikan di rumah dan sekolah),” at-ta’lim : media informasi pendidikan islam 12, no. 1 (march 1, 2019): 152–65, doi:10.29300/attalim.v12i1.1625. m. idris, a. putra: the roles of islamic educational institutions… | 35 institution, there are parents, relatives, family members, and so on, and in addition to being an educator, there is also the person in charge. 39 as a result, as the primary educational institution, cultivating, fostering, and developing a moderate religious attitude plays a critical role for the family. f ormal i slamic educ at ion in st it ut ion s ( sc hool s / mad ras ahs) formal islamic education institutions are educational institutions that are separate from informal educational institutions (family). hadari nawawi categorizes formal educational institutions such as schools and madrasas as educational institutions whose educational activities are carried out deliberately, planning, and systematically to assist children in developing their potential to carry out their duties as caliph. 40 whereas, gazalba considers this formal education institution to be a type of secondary education, while the education is a professional teacher, the republic of indonesia has three educational institutions that are identified as islamic educational institutions, namely pesantren, madrasah, and schools affiliated with islamic organizations of all types and levels. in indonesia, formal islamic education institutions include: 1) raudhatul athfal. 2) madrasah ibtidaiyah (mi) or islamic elementary school (sdi), 3) madrasah tsanawiyah (mts) or islamic junior high school (smpi) or other names with similar meanings. 4) higher education, including islamic religious college (stai), state islamic institute (iain), state islamic university (uin), and other similar foundation or community-based institutions. non -f orm al is lamic educat ion in st it ut io n s non-formal islamic education institutions, when viewed in the context of their establishment, are broader education based on the community's intention and motivation to embody islamic values 41 . non-formal islamic education institutions are regular institutions that do not adhere to rigid rules. non-formal educational institutions, according to abu ahmadi, are all forms of education that are carried out deliberately, orderly, and planned outside of the 39 ramayulis, ilmu pendidikan islam, 281–82. 40 abu ahmadi and nur uhbiyati, ilmu pendidikan islam (jakarta: rineka cipta, 1991), 171–72. 41 siti romlah, “sistem penyelenggaraan pendidikan islam non formal di indonesia,” jurnal studi islam: pancawahana 15, no. 1 (june 22, 2020): 1–14. 36 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 activities of school institutions (formal educational institutions) while still cultivating the breath of islam in the process of its implementation. 42 meanwhile, non-formal education institutions, as defined by gampang sari limbong from citing muhammad dahrim's statement, are educational channels outside of formal education institutions that can be implemented in a structured and tiered manner. 43 furthermore, it is stated in the national education system law that non-formal education is provided for citizens who require educational services that serve as substitutes, enhancers, or complements non-formal educational institutions, as described above, serve to develop students' potential by emphasizing mastery of knowledge, skills, and the development of attitudes or personalities. education or teachers in nonformal educational institutions are members of the community who are devoted and appointed to support the implementation of education, as stated in chapter 1, general provisions article 1 paragraph 5 of the national education system law number 20 of 2003. 44 furthermore, non-formal education is classified as non-school education under pp. 73 of 1991. out-of-school education is education that takes place outside of the classroom, whether it is institutionalized or not.45 according to pp. 73 of 1991, out-of-school education includes education held outside of schools, both in government and non-government institutions, as well as in the private and community sectors. non-formal islamic education institutions are institutions that provide opportunities for everyone to enrich themselves with science and technology through the concept of lifelong learning (long live education). the emergence of a community-based education paradigm was prompted by the current of modernization, which necessitates democracy in all aspects of human life, including education. as a result, education must be managed decentralizedly in order to provide the greatest possible space for the community while also meeting the needs of islamic educational institutions. 42 ibid. 43 muhammad dahrin, “peranan pendidikan islam nonformal terbaru,” scribd, n.d., https://id.scribd.com/document/23945591/print-peranan-pendidikan-islamnonformal-terbaru. 44 ibid. 45 haidar putra daulay, pendidikan islam dalam sistem pendidikan nasional (medan: iain press, 2002), 167. m. idris, a. putra: the roles of islamic educational institutions… | 37 mosques (mushalla, langgar, surau), madrasah diniyah, majlis taklim, alquran education gardens, islamic courses, spiritual development agencies, religious consulting bodies, and musabaqah tilawatil the quran are examples of community-based educational institutions (non-formal/outside of school).46 c ompon en t s of edu c at ion in islamic educational institutions, there are six components. these components will form interaction patterns and influence each other, but the interaction components are found in educators with all of their abilities and limitations 47 in shaping the character of students, including matters related to religious moderation in students. according to ramayulis, education has six components: objectives, educators, students, content/material, methods, and environmental situations.48 furthermore, noeng muhadjir revealed that educational components include: objectives, student subjects, educators, and the environment. then, according to aminuddin rasyad, the essential elements of education are educational materials, students and educators, educational goals, educational methods, educational tools, educational environment, and educational evaluation.49 according to some of the opinions expressed above, educational institutions have many components that influence one another. these are the following components: 1) educational material, 2) students and educators, 3) educational goals, 4) how to educate, 5) educational tools, 6) educational environment, and 7) educational evaluation. at least in this discussion, the author discusses only a few aspects of education that, without a doubt, have a high priority in the formation of religious moderation as a strategic role of educational institutions. among these elements are: c ompon en t s of edu c at ion al o bj ect ives educational goals serve as the direction in which educational activities should be directed. with clearly defined objectives, the other components of education and their activities are always guided by the goals, so the 46 ramayulis, ilmu pendidikan islam, 284. 47 supiana, sistem pendidikan madrasah unggulan (jakarta: balitbang & diklat departemen agama ri, 2008), 17. 48 ramayulis, pengantar ilmu pendidikan (jakarta: rajawali press, 2006), 35. 49 supiana, sistem pendidikan madrasah unggulan, 17. 38 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 effectiveness of the educational process is always measured by whether or not they can achieve the goals. 50 educational objectives are a critical issue in education. because without a clear formulation of the purpose of education, actions can be disorganized, aimless, and even lead astray or take wrong turns. as a result, the clear and decisive formulation of goals becomes the core of all pedagogical thinking and philosophical contemplation..51 based on the explanation of the preceding objectives, it is necessary to formulate religious moderation in the formulation of educational goals. as the foregoing, if the formulation related to religious moderation already exists, it will, of course, produce the derivative that must be implemented as the goal's implementation. c ompon en t s of st ude n t s students are the most important aspect of educational institutions; without them, educational institutions are meaningless. students, also known as peseta students, are members of society who attempt to develop themselves through the educational process at certain levels, paths, and types of education. 52 then, ramayulis proposed that students are people who are in a stage of growth and development, both physically and psychologically, and that growth and development are characteristics of a student who requires guidance from an educator. 53 the learning process is primarily focused on teaching students how to achieve predetermined goals. as a result, students must be at the center of all activities during the process of developing planning and learning design. 54 c ompon en t s of edu c at ors educators are people who help students improve their knowledge, attitudes, and behavior. 55 according to abudin nata, "teachers are the most 50 ibid., 18. 51 kartini kartono, pengantar ilmu pendidikan teoritis (bandung: mandar maju, 1992), 204. 52 ibid., 20. 53 ramayulis, ilmu pendidikan islam, 77. 54 wina sanjaya, perencanaan dan desain sistem pembelajaran (jakarta: kencana, 2011), 9. 55 zakiyah darajat, islam untuk disiplin ilmu pendidikan (jakarta: bulan bintang, 1987), 19. m. idris, a. putra: the roles of islamic educational institutions… | 39 important component of education, especially in dealing with various problems related to improving the quality of education". 56 according to imam al ghazali, the main task of teachers is to perfect, clean, tune out, and bring the human heart closer to allah swt. 57 an educator is said to be good at formal education if he has academic qualifications and competence as a learning agent, is physically and mentally healthy, and has the ability to realize national education goals. 58 according to yedi purwanto et al, who cited darmawan's opinion in soemantri, the education component is responsible for developing students' religious moderation. the campus, as an educational institution, must act as a "water tower" for its people. every lesson for the community flows from the campus or educational institutions, which must eventually become a center of excellence for development. 59 . c ompon en t s of mat er ials / c on t en t s of ed ucat ion the material or curriculum is something that the teacher must master and plays a critical role in the achievement of educational goals. the curriculum derives from the greek words curir, which means runner, and curare, which means a place to race. so the term curriculum comes from the world of sports in ancient roman times in greece, and it refers to the distance that runners must travel from the start line to the finish line. 60 in the world of education, the curriculum can be interpreted in a narrow way or broadly. narrowly, the curriculum is defined as a number of subjects that must be taken or completed by students in madrasas or universities. 61 based on a narrow definition of curriculum, supiana also emphasized that curriculum in a narrow sense is a number of material or lesson content. subject matter or content is all messages conveyed by 56 abudin nata, paradigma baru pendidikan islam (jakarta: grasindo, 2003), 251. 57 ngainun naim, menjadi guru inspiratif (yogyakarta: pustaka pelajar, 2013), 17. 58 supiana, sistem pendidikan madrasah unggulan, 22. 59 yedi purwanto et al., “internalisasi nilai moderasi melalui pendidikan agama islam di perguruan tinggi umum,” edukasi: jurnal penelitian pendidikan agama dan keagamaan 17, no. 2 (august 31, 2019), doi:10.32729/edukasi.v17i2.605. 60 hasan langgulung, manusia dan pendidikan suau analisa psikologi (jakarta: pustaka al husna, 1986), 150. 61 supardi, kinerja guru (jakarta: rajawali press, 2013), 141. 40 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 educators to students in order to achieve educational goals. 62 meanwhile, on a broader basis, nurdin and basyiruddin interpreted the curriculum as not limited to subjects, but broader than that; the curriculum is defined as any activity carried out by madrasas in order to influence students in learning to achieve a goal, including learning activities, managing strategies in learning, how to evaluate learning development programs and so on. 63 m. arifin, also views "the curriculum as all learning materials that must be presented in the educational process in an institutional system". 64 in the national education system law number 20 of 2003, article 1 paragraph 11, explains that the curriculum is a set of plans and arrangements regarding the content and learning materials as well as the methods used as guidelines for the implementation of teaching and learning activities. 65 based on the definition of the curriculum provided above, it is possible to conclude that the curriculum is a material or material, subjects, processes, goals, and methods for achieving the goals. when it comes to religious moderation, the curriculum in an educational institution plays a critical role in achieving religious moderation. c ompon en t s of edu c at ion al en viron men t the educational environment is a physical and temporal space that facilitates the execution of educational activities. the educational process takes place in a setting, whether it is a family setting, a school setting, or a community setting. 66 students with varying abilities will develop to their full potential if they are in a supportive environment. a hidden curriculum is an environment that promotes the achievement of educational goals. disc us sio n in this section of the discussion, the author explains how islamic educational institutions participate in religious moderation. according to the description in the theoretical study above, islamic education institutions have at least some participation or role in religious moderation, including: first, educational institutions have a role to play in developing or revising educational objectives. educational goals are targets that an 62 supiana, sistem pendidikan madrasah unggulan, 24. 63 supardi, kinerja guru, 141. 64 ramayulis, ilmu pendidikan islam, 151. 65 undang-undang sistem pendidikan nasional no. 20 tahun 2003. 66 supiana, sistem pendidikan madrasah unggulan, 25. m. idris, a. putra: the roles of islamic educational institutions… | 41 educational institution must meet; without goals, education implementation will become disoriented. the educational purpose serves as a guideline for how the educational process should be carried out and what outcomes are expected. this educational goal is a business standard that can be determined, as well as a business direction that can be pursued and a starting point for achieving other goals. furthermore, the goal can limit the space for the business to move in order for activities to focus on what is desired, and the most important thing is to be able to provide an assessment or evaluation of educational efforts. according to tap. mpr no. ii/mpr/1993 on gbhn, the purpose of education is to increase devotion to god almighty, intelligence, skills, enhance character, strengthen personality, and enhance the spirit of nationality so that humans can develop themselves and are jointly responsible for nation building. in general, there are four educational goals: a) the general goal of national education is to form pancasila people, b) institutional objectives, namely the goals that are the responsibility of specific educational institutions to achieve, c) curricular goals, namely the objectives of the field of study or subject, d) instructional objectives, namely the objectives of curriculum materials in the form of learning subjects consisting of main themes and subthemes. the foregoing is also comprised of general and special instructional objectives. 67 according to the explanation related to educational goals and associated with religious moderation. schools, as educational institutions, have a role in formulating educational goals based on religious moderation, both in terms of institutional goals and in the order of curricular and instructional goals. in terms of institutional goals, schools can formulate institutional goals by using religious moderation language or terms. schools or teachers can add words or terms or be based on religious moderation to the setting of curricular goals or course objectives, as well as to the order of specific and general instructional objectives, which are now known as core competencies and basic competencies. second, educational institutions have a role to play in providing teachers or educators with both direct and indirect guidance. teachers have a very high position in the islamic perspective, so much so that they place one or 67“pengertian dan fungsi tujuan pendidikan,” berbagi ilmu, accessed february 17, 2021, https://www.rijal09.com/2016/03/pengertian-dan-fungsi-tujuanpendidikan.html. 42 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 two teachers on the same level as the prophet. 68 as a result, all actions, actions, attitudes, and words recorded in students' lives must be capable of serving as good examples and role models for all students, as well as the entire community, nation, and state. teachers play a critical strategic role in controlling all types of differences, including ethnic, skin color, economic, religious, and other differences. as a role model, luc reychler states in his theory of peace architecture that controlling religious differences necessitates a number of conditions, including: 1) the existence of an effective and harmonious communication channel that allows the process of discussion, clarification, and correction to the dissemination of information or rumors that has the potential to cause tension be established. 2) the operation of problemsolving institutions, whether formal like courts or informal like customary and religious institutions. 3) the existence of pro-peace figures with influence, resources, and effective strategies for preventing pro-conflict figures from mass mobilizing. 4) a just socio-political structure to support the realization of justice in society; 5) a just socio-political structure to ensure the survival of social integration. 69 from the conditions stated above, one option is the teacher, who has the ability to break down all differences in race, language, skin color, and ethnicity in fostering a religiously moderate attitude in a school or educational institution. third, educational institutions play a role in promoting religious moderation through the material/curriculum and the learning process. when we talk about educational institutions, we are also talking about the learning process. the learning process can not be separated from the world of education because learning and teaching are two interdependent interactions; where there is a learning process, there will inevitably be a teaching process, and the interaction will become educative. according to habernas, new learning occurs when individuals interact with their surroundings. he categorizes learning into three categories: 1) technical learning, namely learning how to interact correctly with one's natural environment; 2) practical learning, namely learning how to interact correctly with one's social environment, namely with the people around them; 3) emancipatory learning 68 ahmad tafsir, ilmu pendidikan dalam perspektif islam (bandung: remaja rosdakarya, 1994), 76. 69 kementerian agama ri, moderasi beragama, 58. m. idris, a. putra: the roles of islamic educational institutions… | 43 (emancipatory learning), namely learning that emphasizes efforts to achieve a high understanding and awareness of one's surroundings. 70 as an educator, the teacher is tasked with channeling, directing, and motivating students so that they can develop their potential, rather than dictating, forcing, or limiting students' freedom to be creative. each student possesses a distinct potential (multiple potential).students' individuality must be utilized and developed in a more positive direction, namely respecting and respecting others in terms of differences. students can think openly (open thinking) during the learning process, which is thinking about how to respect the right to life, the right to education, the right to express oneself, the right to embrace religion, and the right not to easily blame others. the final outcome of an encounter with another world, religion, and religious cultures will lead students to think more maturely, have a point of view, and understand reality in a variety of ways. 71 students, as the nation's next generation, must, of course, be given a broad understanding of how to implement rahmatanlil'alamiin islam and make islam a model for associating with others by respecting and respecting all differences. of course, in order to achieve this, the teacher must set a good example of religious moderation. this implementation can be carried out using precise methods and strategies. the participation of schools or educational institutions in instilling religious moderation through learning materials is by incorporating religious moderation materials into the subject's material/curriculum. by incorporating religious moderation values into the material or curriculum, religious moderation can be integrated into school materials or curricula. the following are the values of moderation that are intended: (1) the meaning of justice, the value of justice, is "the same," namely equality in rights. a person who walks straight and stances uses only one measurement, never two. 72 because of the existence of equality, someone will be able to act fairly, not taking sides with one of the disputants. justice also entails being able to act on its terms rather than your own. (2) the worth of balance (tawadzun). equilibrium does not necessitate the equality of content and conditions in order for all parts of the unit to be balanced. it is possible for one part to be small or large, with small 70 asri budiningsih, belajar dan pembelajaran (yogyakarta: rineka cipta, 2004), 73–74. 71zakiyuddin baidhawy, pendidikan agama berwawasan multikultural, (jakarta: erlangga, 2005), p. 83 72 fahri and zainuri, “moderasi beragama di indonesia,” 97. 44 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 and large determined by the function expected of it. 73 , (3) the value of tolerance, qurays shihab explained that measuring limits for addition or subtraction tolerances are still acceptable. tolerance is a deviation that must be done or avoided, or, in other words, a deviation that can still be justified. fourth, educational institutions play a role in preparing students to practice religious moderation in the school setting. the school environment teaches students how to interact with one another. the environment has a significant influence on the development of students' attitudes; if the environment is good, it will have a positive influence on student development, and vice versa. the term "school environment" is derived from the word "environment," which means “all around a circle, area, and so on”. 74 imam supardi stated that the meaning of the environment is the sum of all objects, whether living or dead, as well as all existing conditions in the occupied space. 75 meanwhile, syamsu yusuf defines schools as formal educational institutions that systematically carry out guidance, teaching, and training activities to help students develop all of their potential, including moral, spiritual, intellectual, emotional, and social aspects. according to him, the school environment is the sum of all objects, both living and dead, as well as all the conditions that exist in formal educational institutions that carry out educational activities in a systematic manner and assist students in developing their potential. 76 according to another version, the school environment is a unitary sphere within the scope of formal education that influences the formation of attitudes and the development of students' potential. 77 based on the above definition of the school environment, it is possible to conclude that the school environment includes living objects in the form of the closest human beings that surround them, such as family. the family is the primary and first school or environment, because it is the first place where humans gain experience and learn, as well as develop all of their potential. such as talking, eating, playing, and doing things. aside from that, humans receive family education beginning in the womb (known as the prenatal period 73 ibid., 74 hoetomo, kamus lengkap bahasa indonesia (surabaya: mitra pelajar, 2005), 318. 75 imam supardi, lingkungan hidup dan kelestariannya (bandung: pt. alumni, 2003), 2. 76 yusuf syamsu, psikologi perkembangan anak dan remaja (bandung: pt. remaja rosdakarya, 2001), 54. 77 ibid., m. idris, a. putra: the roles of islamic educational institutions… | 45 in islam) and continuing through the toddler period (post-nata or pre-school period). the fundamentals of human personality formation also include all materials, such as a neatly arranged schoolyard environment that is equipped with various material facilities, such as a permanent school fence to keep distractions at bay, safe and comfortable school parking, the development of representative learning spaces, and the arrangement of the school grounds from cleanliness, beauty, and sanitation. the school environment also includes the socio-cultural or community environment surrounding the school, whose position is very important in the world of education because one another is interconnected and needs each other, or in general, the relationship between schools and the community has a goal to be achieved, namely improving the quality of education, which in the end the community will feel the benefits of it. 78 an unfavorable or unsupportive environment, on the other hand, will have a negative impact on students' potential development and school progress. religious moderation, which is the noble ideal of the indonesian nation, will create a peaceful indonesian nation, free of conflict and friction, which is essential for a good school environment. c on clusion religious moderation is a difficult task that must be accomplished in order to foster a peaceful environment on both a local and global scale. islamic education institutions are educational institutions that study the quran and hadiths and play a significant role in promoting moderate religious attitudes among students. the role or participation of islamic education institutions in religious moderation is first, to formulate educational goals based on religious moderation, second, to foster religious moderation either directly (direct) or indirectly (indirect), third, to integrate religious moderation materials into subjects, and fourth, to habituate students to the school environment. participation of educational institutions in religious moderation for students is the steps that educational institutions must take in order to realize moderate religious attitudes. 78 tim dosen administrasi pendidikan upi, manajemen pendidikan (bandung: alfabeta, 2011), 28. 46 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 referen ces ahmadi, abu, and nur uhbiyati. ilmu pendidikan islam. jakarta: rineka cipta, 1991. akhmadi, agus. “moderasi beragama dalam keragaman islam.” inovasi-jurnal diklat keagamaan 13, no. 2 (april 23, 2019): 45–55. anhar, harizal. “interaksi edukatif menurut pemikiran al-ghazali.” jurnal ilmiah islam futura 13, no. 1 (august 1, 2013): 28–41. doi:10.22373/jiif.v13i1.570. ar, samsul. “peran guru agama dalam menanamkan moderasi beragama.” alirfan : journal of arabic literature and islamic studies 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supardi. kinerja guru. jakarta: rajawali press, 2013. supardi, imam. lingkungan hidup dan kelestariannya. bandung: pt. alumni, 2003. supiana. sistem pendidikan madrasah unggulan. jakarta: balitbang & diklat departemen agama ri, 2008. syafrudin. paradigma tafsir tekstual dan kontekstual; usaha memaknai kembali pesan al quran. yogyakarta: pustaka pelajar, 2009. syahrir, sulthan. “metode studi islam komprehensif dan implikasinya terhadap corak pemikiran aliran-aliran dalam islam.” analisis: jurnal studi keislaman 19, no. 2 (2019): 339–50. doi:10.24042/ajsk.v19i2.3616. syamsu, yusuf. psikologi perkembangan anak dan remaja. bandung: pt. remaja rosdakarya, 2001. tafsir, ahmad. ilmu pendidikan dalam perspektif islam. bandung: remaja rosdakarya, 1994. tim dosen administrasi pendidikan upi. manajemen pendidikan. bandung: alfabeta, 2011. “tni dan polisi magelang jaga gereja sebagai antisipasi dampak tolikara.” tribun jogja, july 25, 2015. https://jogja.tribunnews.com/2015/07/25/tni-dan-polisi-magelangjaga-gereja-sebagai-antisipasi-dampak-tolikara. 79 interpretations of verses about islamic criminal law and its polemics in indonesia’s positive law hasep saputra, nurma yunita, ainal mardhiaturrahman, wina purnamasari institut agama islam negeri (iain) curup, indoneisa hasepsaputra01@gmail.com, nurmayunita@iaincurup.ac.id, narendradhipalbh@gmail.com, winapurnamasari24@gmail.com abstract. this study was conducted to find out the interpretations of islamic criminal law verses and to see the polemics which occurred in the applications of islamic criminal law in indonesia alongside the harmonization of its applications in indonesia. this study used a normative-descriptive approach in a way that explained in detail the laws and the verses’ interpretations as well as the polemics of islamic criminal law in the indonesia’s positive law. in the context of the development and application of national law in indonesia, islamic law is one of the sources adopted. islamic law itself regulates the vertical relationship with allah and the relationship with humans. these two relationships have a role in the formation of national law in indonesia. in terms of applications, islamic law can contribute to the development of positive law with the following three alternatives: 1) islamic law which is a continuation of legal politics in the colonial period, either through transitional rules of the 1945 constitution’s article 2 or by means of being stipulated in the further new legislation, 2) positive islamic law which is sourced from islamic values, and 3) the theory of legal leveling. this theory is applied to make islamic law a source of national law in the future. keywords: islamic criminal law; positive law; legislation introduct io n islamic criminal law is based on the qur’an and sunnah, and it is important to examine how those of mufasir explain islamic criminal law. islam is recorded as having entered the archipelago since the first century of hijriah passing along the coast of sumatra, specifically in the perlak area (east aceh). furthermore, islam spread throughout the eastern archipelago.1 the spread of islam in the nusantara archipelago left behind islamic culture and law that had 1 john kenedi, “penerapan syariat islam dalam lintasan sejarah dan hukum positif di indonesia,” nuansa : jurnal studi islam dan kemasyarakatan 10, no. 1 (june 10, 2017), doi:10.29300/nuansa.v10i1.640. institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 6, number 1, 2021 | page: 79-102 doi: http://doi.org/10.29240/ajis.v6i1.2612 academic journal of islamic studies 80 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 been ingrained in indonesian society long before the dutch arrived to colonize.2 with the spread of islam throughout the archipelago, islamic law, which is the spirit of worship for muslims, requires affirmation in order for muslims to live peacefully in indonesia. sociologically, islamic law reflects the values that muslims hold in society, nation, and state life.3 islamic law, which is dynamic and open, is thought to be capable of underpinning and directing the dynamics of social life in indonesia, because islamic law has two dimensions, namely: first, a dimension rooted in the qath'i argument. this first dimension is universal and applies throughout the ages, uniting muslims all over the world. second, the dimension of islamic law that is rooted in dzonni's argument and provides the possibility of epistemology of law and law enforcement for each region differs depending on conditions, sociology, situations, and history.4 islamic law is still widely regarded as insufficient by bureaucrats, political elites, and legal experts, influencing public perceptions and causing polemics in indonesian society, as evidenced by the numerous protests that occurred when islamic criminal law was implemented in aceh. according to the legality principle, islamic criminal law is classified as unwritten law. in the fiqh literature, the term islamic criminal law is more commonly known as ahkam al-jina'iyyah, which refers to the laws that govern the words, attitudes, or actions of mukallaf people in relation to various acts of violation or crime (jarimah / jinayyah) by type.5 autocratic states ruled by exclusives are resistant to change. as a result, they will tend to think conservatively about the law, viewing it only as a tool for maintaining security and order. from historical data, it is not a taboo matter if we look at the history of the development of positive law in indonesia which has never been separated from the 3 elements that are rooted in the pluralistic culture in indonesia. the 3 elements are customary law, islamic law and dutch western inheritance law6 2 ibid. 3 nur kholis, “prospek penerapan hukum islam di indonesia,” al-mawarid 8 (august 18, 2002): hal. 48, doi:10.20885/almawarid.vol8.art12. 4 kholis, “prospek penerapan hukum islam di indonesia.” 5 syarif hidayatullah, “perkembangan dan eksistensi hukum pidana islam sebagai sumber hukum di indonesia,” sangaji: jurnal pemikiran syariah dan hukum 1, no. 2 (october 6, 2017): 245–63, doi:10.52266/sangaji.v1i2.206. 6 zaka firma aditya, “romantisme sistem hukum di indonesia : kajian atas konstribusi hukum adat dan hukum islam terhadap pembangunan hukum di hasep saputra, et.al: interpretations of verses about islamic criminal law | 81 as described in the decree of the indonesian people's consultative assembly no. iv / mpr-ri / 1999 concerning gbhn, chapter iv, policy direction, point 2. it is stipulated that islamic law, customary law and western law are the sources of the formation of national law. as the country with the world's largest muslim population, indonesia guarantees the legitimacy of the existence of religion in positive jurisdiction, as stated in article 29 of the 1945 constitution.7 islamic law is a source of law for the formation of positive law in indonesia, according to the preamble of the constitution, article 29 paragraph (1) of the 1945 constitution and its amendments, and hazairin's interpretation of article 29 paragraph (1) of the 1945 constitution. it is not permissible under indonesian national law to enact legislation that violates islamic law for muslims or other religious laws in indonesia.8 the foundation of the philosophy of islamic religious law application is in accordance with the ideals of indonesian law, namely pancasila, and is clearly stated in the contents of the 1945 constitution's preamble.9 we now know that, in addition to the applicable laws in the legislation originating from dutch law, there are also customs and cultural roles that color our laws at this time, making it all a polemic when it comes to enforcing islamic law at this time. it is undeniable that islamic law has been recognized in our country, but it is only limited to civil matters such as marriage, inheritance, and other problems; it does not cover a higher social order such as crime and so on. however, there are two issues with upholding islamic law: first, there are issues concerning islamic law's position in indonesia as one of the recognized systems alongside customary law and western law. second, there is the internal problem of islamic law as a norm that governs people's lives. islamic law has influenced many national laws in indonesia as part of the legal system. indonesia,” jurnal rechts vinding: media pembinaan hukum nasional 8, no. 1 (may 15, 2019): hal. 37, doi:10.33331/rechtsvinding.v8i1.305. 7 dwiyana achmad hartanto, “kontribusi hukum islam dalam pembaharuan hukum pidana di indonesia (studi pidana cambuk di nanggroe aceh darussalam),” alahkam jurnal ilmu syari’ah dan hukum 2, no. 2 (2016): hal. 2, http://ejournal.iainsurakarta.ac.id/index.php/al-ahkam/article/view/147. 8 sularno, “syari’at islam dan upaya pembentukan hukum positif di indonesia,” al-mawarid 16 (2006): hal. 212, doi:10.20885/almawarid.vol16.art6. 9 rina antasari, “hukum islam dalam ruang sistem hukum di indonesia,” hal. 102, accessed may 6, 2021, http://jurnal.radenfatah.ac.id/index.php/istinbath/article/view/788. 82 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 dwiyana achmad hartanto has investigated the issue of islamic law's contribution to the reform of criminal law in indonesia; however, dwiyana is limited to explaining the study of caning in nanggroe aceh darussalam, as well as syarif hidayatullah, who investigates the development and existence of islamic criminal law as a source of law in indonesia. syarif only explains how the development of islamic criminal law in indonesia. the authors also explain the interpretation of verses and the history of islamic criminal law in indonesia, and the authors also see how the polemics that arise when islamic criminal law is applied in indonesia. t he hist o ry o f l a w i n in don esia legal history is a method or science that is a branch of historical science (not a branch of law science), which studies, analyzes, verifies, interprets, compiles references (setting the clausule), and making tendencies, drawing certain conclusions (hypothetizing) about every fact, concept, organization, and rule relating to the law that has ever been applied.10 sociologically, the existence of a national law politics is indeed a necessity immediately following indonesia's independence, because the occurrence of independence resulted in a very revolutionary change in the ideals and realities of indonesian society. if, prior to independence, indonesian society's ideas and structures were based on very exploitative colonialism, these ideas and structures were completely transformed into an independent society after independence.11 given the development of the indonesian national legal system, which is still trying to find a form or format that is in accordance with the spirit of the proclamation and the values contained in the community, and not denying the enormous influence of other legal systems culturally and legally, it has its own consequences in the formation of society and the development of the nation. of course, the development of national law must remain independent and consistent in running in accordance with the spirit of pancasila and unity in diversity within the framework of fostering a national law that is in the midst of the vortex of another world legal system. the inclusion of other values that intentionally or unintentionally become a factor that influences or is influenced must be viewed as a whole, and can or does not give bad excess to the development of national law. of course, the evolution of national law continues 10 munir fuady, sejarah hukum (jakarta: ghalia indonesia, 2009), hal. 1. 11 oksep adhayanto, “perkembangan sistem hukum nasional” 4, no. 2 (2014): 22. hasep saputra, et.al: interpretations of verses about islamic criminal law | 83 to provide a space for “community laws” to coexist with other modern legal systems.12 as a developing country, indonesia clearly requires guidance and development of the national legal system in order to encourage and support development in all fields. to borrow roscoe pound's phrase, "as a tool for social engineering," national law should be able to provide direction and a way for law, society, and the state to interact with one another. of course, this is possible if the enthusiasm for fostering and developing national law is based on the spirit and values adopted in society, without ignoring other developed values that are in accordance with indonesian society's culture.13 seeing the face of indonesian law that is still overshadowed by colonial law gives the impression that indonesian law is not independent because it is still interdependent with the dutch and french legal systems that form indonesian law. as a result, in order to achieve the independence of indonesian law, the development of the indonesian legal system must be implemented as soon as possible. not only positive law, but also the recognition and enforcement of islamic law in indonesia shows its own historical path in the course of the indonesian legal system. both during the dutch east indies government's reign and after indonesia's independence, there was a period when a view and recognition emerged, which was later manifested in various policies, regarding the position of islamic law as law that stands on its own and is a law that truly lives in indonesian society. there are also times when islamic law is only seen as part of (perceived as part of) other laws, and thus islamic law only has the power to apply if the other law truly wants it, which peaks when islamic law is excluded from the legal system that exists.14 the emergence of such policies is not solely based on what occurs in society and as a form of reflection and what the majority of people actually want, but rather takes shape as a result of social construction created by some people, with the goal of achieving certain goals. efforts to'set aside' the existence of islamic law in the legal systems of the dutch east indies and indonesia were not solely based on considerations of 12 ibid., hal. 209. 13 ibid., hal. 210. 14 tjun surjaman, hukum islam di indonesia perkembangan dan pembentukannya (bandung: remaja rosdakarya, 1994), hal. 101-102. 84 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 the merits of the legal system when used to regulate the lives of the people, but rather demonstrated the political and economic aspects.15 according to the current state of affairs, civil law in indonesia consists of: first, there is customary civil law, which is a set of legal provisions that govern relationships between individuals in customary communities based on individual interests. the people referred to here are the indonesian nation's social groups. customary civil law provisions are generally unwritten and are passed down through indigenous peoples' lives. second, european civil law, which refers to the legal provisions that govern legal relations involving the interests of europeans and those who are subject to these provisions. third, there is a section of civil law that is national in nature, namely areas of civil law resulting from national products. marriage law, as stipulated in law number 1 of 1974, and agrarian law, as stipulated in law number 5 of 1960, are examples of parts of national civil law that are made.16 the period of law in indonesia can be divided into four historical stages, namely the period of colonialism, the period of physical revolution to liberal democracy, the period of guided democracy to the new order, and the period of the reformation era. the period of time can be described including: 1. the period of colonialism is divided into the following: there are several historical periods of the development of islamic law in indonesia a. the vereenigde oost indie compagnie (voc) period the vereenigde oost indie compagnie (voc) period can be defined by the application of dutch-centric laws with the primary goal of exploiting economically and as an effort to overcome the dutch economic crisis, disciplining natives through authoritarian means, and providing protection for voc employees, including european immigrants. b. dutch liberal period in the dutch liberal period, under pressure from the liberal group in parliament, a grondwet (constitution) was stipulated in 1848 in the netherlands, which ordered that all arrangements for the needs of the colonial government (including the state budget) must be made in the form of a law (wet). as a result, the dutch central parliament was able to intervene in the 15 sunaryati hartono, hukum ekonomi pembangunan indonesia (bandung: binacipta, 1908). 16 kartini muljadi, perikatan pada umumnya (jakarta: rajagrafindo persada, 2003), hal. 2. hasep saputra, et.al: interpretations of verses about islamic criminal law | 85 dutch colony's political-legal process. a regulation relating to governance (dutch east indies) was issued in 1854 as a development during this liberal era, providing legal protection for natives from the arbitrariness of the colonial government. this regulation imposes restrictions on the executive (particularly the president) and the police, including the availability of a free trial process. the regering reglement (abbreviated rr 1854) was intended to protect natives, but the primary goal was to protect the interests of private businesses in the colony. the economic and political crisis that occurred forced him to change his political and economic policies. c. the period of ethical politics until japanese colonialism the ethical politics policy was an attempt by the dutch east indies government to europeanize indigenous peoples. initially, ethical politics related to legal reform were: 1) education for indigenous children, including further legal education. 2) the formation of the volksraad, as a representative institution for the natives, as a quasi-legislative in the colonial government. 3) structuring government organizations, especially in terms of efficiency. 4) structuring the judiciary in terms of professionalism. 5) establishment of statutory regulations that are oriented towards legal certainty. the leaders of the state at the beginning of independence did not have enough time to build a legal order, so that through article ii of the transitional rules of the 1945 constitution, the laws that were in effect at the time when indonesia were not yet independent were enforced. 2. the period of physical revolution to liberal democracy a. period of physical revolution the existing period of physical revolution did not provide much opportunity for the nation's leaders to change the law. at the start of this period, reforms in the field of justice were carried out with the goal of decolonization and nationalization, by continuing the unification of judicial bodies by simplifying, and by reducing and limiting the roles of customary and autonomous courts, with the exception of religious court bodies, which were strengthened with the establishment of the high islamic court. b. liberal democracy period the period of liberal democracy, which began with the provisional constitution of 1945 and was progressive in terms of human rights recognition, legal reform, and judicial reform, did not see much progress. the dichotomy between law and customary courts in an effort to codify and unify 86 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 into national law that can adapt to economic developments and the order of international relations is a stumbling block, making it difficult for politicians and judges to move and make reforms. 3. the period of guided democracy until the new order a. guided democracy period the change from a parliamentary system of government to a presidential system, initiated through a presidential decree on july 5, 1959 to return to the 1945 constitution. efforts to abandon colonial laws that were liberal and foreign to smell made the face of legal institutions and judicial systems degenerate due to submission to the executive branch, corruption rampant in the judiciary starting from the police, prosecutors, court officials, judges and lawyers. government steps in the dynamics of law and judicial institutions are: 1) abolishing the doctrine of separation of powers, and the judiciary is under the executive branch. 2) the legal symbol of the goddess of justice is replaced by a banyan tree, which means protection. 3) through law no. 19 of 1964 and law no. 13 of 1965 provided the possibility for the executive to interfere in the judicial process. 4) civil law originating from the colonial period does not apply, only as a reference, so that judges are expected to develop decisions that are more situational and contextual. b. new order period the fall of the old order regime through its guided democracy, which was later replaced by the new order, marked the role of the military, especially the army, which controlled the government, also assisted by liberal economists-technocrats. the new order made its initial efforts by eliminating the law in the political and governmental process. the new order suspended the implementation of law no. 5 of 1960 concerning basic agrarian basic regulations (uupa), and at the same time enacting laws that facilitate foreign investment in indonesia, for example the foreign investment law, the forestry law, and the mining law. the judiciary in the new order era was not independent because it was under the influence of the government. the new order regime also did: 1) submission of legal institutions to the executive 2) control of the education system and the destruction of critical thinking, including legal thinking; hasep saputra, et.al: interpretations of verses about islamic criminal law | 87 such policies seem to have continued after indonesia's independence. both during the reign of president sukarno and president suharto, as a result and mutual suspicion that occurred between islam and the state, various aspects related to islam, except that the ritual dimensions were always trying to be weakened and tamed, and never given the opportunity to exist, grew. and developing in such a macro context, then it can be understood, that even though during the indonesian government islamic law the position of islamic law was recognized as a law that stood on its own strength, however, it seemed that it had not yet taken a proper place in the indonesian legal system because the law islam is "only" competent in an environment that is seen as nonneutral, namely issues that fall within the scope of family and inheritance law, with various variations of narrowing / limiting and expanding authority.17 the fall of the new order was preceded by a monetary crisis and also by the pressure of the people to carry out social, economic, political reforms, as well as all areas of life in society that so far did not get the place they should have. c. the post-new order period (reform era) the term reformation was first used by pope gregory vii, to mean an attempt to reform. according to soetandyo wignojosoebroto, reform is not only interpreted as an attempt to reform, but as an effort to improve the order in the structure. the objectives of reform are to improve the legal system, uphold the rule of law, and the political system in order to achieve the goals of the state as mandated in the constitution, namely to improve the welfare of a just and prosperous society. 1) the new order built a monopolistic political system and maintained the status quo; 2) the new order limited the number of political parties; 3) maintaining an authoritarian bureaucracy; 4) developing the economy of government and private economic clientelism; 5) repress ideology and use authoritarian discourse. era of the reformation on may 21, 1998, president soeharto resigned and was replaced by vice president bj habibie, the reformation era began. the background of president soeharto's fall, namely the weakening of the 17 bahtiar effendy, islam dan negara: transformasi pemikiran dan praktik politik islam di indonesia (jakarta: paramadina dan yayasan ibn sina, 1998), hal. 3. 88 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 indonesian economy as a result of the asian financial crisis, triggered a large amount of dissatisfaction with the government, leading to massive demonstrations by various student action organs in various regions of indonesia. changes such as the liberalization of political parties, the grant of press and opinion freedom, and the repeal of the subversion law are examples of such changes. the 1945 constitution was amended four times; there was an update, namely: 1) reforming the political system and state administration; 2) reforming the legal system and human rights; and 3) economic system reform. 4) abri is no longer part of the dpr, the dpd replaces regional and class delegates, 5) the formation of multi political parties; 6) the realization of the implementation of regional autonomy with an emphasis on the tk region. ii; 7) the mpr is only a meeting forum between the dpd and the dpr; 8) the president and vice president are directly elected; 9) the establishment of new legal institutions such as the constitutional court, kpk and ky in t erpret at ion s of i sl amic c rimin a l l a w v erses the verses in al-qur'an surah al-maidah 33-38 explain islamic criminal law. the asbabun nuzul of these verses tells the story of a group of people from 'urainah who came to medina and then became ill in the city of medina. then rasulullah saw sent an alms camel and instructed him (a group of people) to drink milk and urine from the camel sent by rasulullah saw, and they worked on it and became healthy as a result. however, they abruptly became apostates, killing the camel shepherd (as seen by rasulullah's messenger) and stealing all of his property (including the camel). the prophet then dispatched troops to follow in the footsteps of these people, and when they were apprehended, their hands were cut alternately, their eyes were plugged with nails, and they were thrown to death in a hot place. then verse 33 appeared.18 allah swt told the story of qabil and abel, the two sons of prophet adam, and explained the cruelty of murder and tied him tightly so as not to 18 muhammad ali ash-shobuniy, tafsir ayat ahkam (jakarta: bina ilmu, n.d.), hal. 493. hasep saputra, et.al: interpretations of verses about islamic criminal law | 89 indulge in the desire to kill. namely by saying: "whoever kills someone, as if he has killed many people". so here allah swt also wants to tell how the torture and punishment that are inflicted on people who riot on the surface of this earth, so that and as if no one else is braver than him. then it also explained about the punishment for thieves as a form of tarnishing security on this earth, and is considered as one of the kinds of riots. here allah the almighty imposes a very tight punishment between the punishment of theft and thieves with the sin of murder. t he legal con t en t s 1. crimes categorized as rogues, namely verses that clearly explain people who fight against allah and his messenger and do damage on this earth. and by taking the act of murder, cut off his hands and feet alternately, or crucified, and even exiled from the face of the earth (from where they live). the problem in this verse as fuqaha argues is who is fighting against it? a. according to imam malik, "fighters" are those who approach each other with weapons. b. according to imam abu hanifah, those who fight are those who carry weapons in the wilderness or in udik (uninhabited). if this occurs, as it does in the city, assistance is still available. c. according to shafi'i, anyone who commits a major theft in the city is a fighter. the theft was either committed in a home or on the side of the road. 2. some scholars argue: an imam (head) may carry out alternative punishments against the perpetrators of these crimes. with one of the punishments that allah has ordained, for example: by being killed, crucified, alternating hands and feet cut off and exiled from the face of the earth (prison). based on the dzahir verse "be killed, crucified, cut off hands and feet or exiled from the face of the earth". while, abu hanifah brought this verse in the sense of takhyir (may choose), rather than mutlaq for all those who fight, an imam (head) may choose an alternative punishment in four ways: a. it is permissible to take the punishment by killing, cutting off the hands and feet alternately. b. it is permissible to take the punishment of alternating arms and legs cutting and also crucifying them c. it is permissible to just crucify without cutting off the hands and feet 90 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 d. it is permissible to take the punishment of killing in accordance with the demands of benefit 3. the penalty of the cross technique. according to jumhurul fuqaha, an imam may accept one of these punishments, such as being crucified. the crucifixion technique involves being crucified while still alive and being placed on the highway for a full day or three days to warn other criminals. after that, they were stabbed to death with a spear. that is the malikiyah and hanafiyahs' viewpoint. meanwhile, imam syafi'i stated, "i do not want the criminal to be killed while being crucified," because the prophet of allah (saw) prohibited killing people by injuring them. 4. when the criminal has his hands cut off and the conditions for cutting off his hands. sarriqah (stealing) in arabic is taking other people's property by stealth and by means of a tactic. while in the definition of syara 'which has been stipulated by the fuqaha, is someone who is aware and has matured to take other people's assets in a certain amount hidden from his storage place. as for the number of stolen goods that were subject to the sanction of cutting off the hands, fuqaha themselves still have conflicting opinions, including: a. abu hanifah and tsauri said: no cutting hands, but stealing over 10 dirhams or items valued above 10 dirhams b. malik and syafi'i said: no cutting hands but stealing a quarter of a dinar or 3 dirhams. the reasons are: a. abu hanifah based on the words of the holy prophet "there is no cutting off the hand in matters less than 10 dirhams"19 b. malikiyah and syafi'iyah based on hadiths. in the history of aisyah, ra she said: "the prophet pbuh cut off the hand of someone who stole items over a quarter of a dinar (3 dirhams)". (narrated by abu daud and tirmidhi)20 and this is also narrated by abu bakr, umar, and ali rhm. imam syafi'i said, allah said, "the man who stole and the woman who stole, cut off both hands". some think that prisoners and traffickers who steal can live freely without punishment. even though you don't have any evidence, 19 nasbur rayah, oleh az-zuaili. 3:355 20 dalam riwayat bukhari berbunyi sebagai berikut: “ tangan pencuri itu dipotong karena mencuri seperempat dinar”. hasep saputra, et.al: interpretations of verses about islamic criminal law | 91 either from the qur'an, or from the ijma '. so you remove the punishment upon them and specialize them in this and nothing else.21 5. (restriction of cutting off hands) according to the word of allah swt "then cut off their hands" clearly shows that the thief's hand must be cut off, and the fuqaha have agreed that the hand that is cut off is the right hand. because in one qiro'ah ibnu mas'ud said: "then cut off their right hand" then the fuqaha also differed about the limitations of cutting off these hands. among others are: a. fuqaha' amshar said that cutting off the hand from the limit of the wrist, not from the limit of the elbow, nor from the limit of the armpit. b. al-khawarij said: limit the cut off of the hand to the armpit. c. one group argued: the cut limit of the hand is only the fingers. the reason for jumhur is the history which says that the prophet had cut off the hand of a thief from the wrist, likewise the history of ali, umar ibn khattab ra. islami c c rimin a l l a w in in don esian posit i ve l aw in general, islamic law governs a two-line relationship, namely the vertical relationship with allah, known as hablumminallah, and the law that governs human relations, known as hablumminannas. both play a role in the development of national law.22 this is due to the fact that many islamic law values have been incorporated into positive national law in indonesia.23 since indonesia's independence until now, several laws in indonesia have contained values or originated from islamic law. a concrete example is the marriage law no.1 of 1974, which reflects the aspirations and values of islamic law, compilation of islamic law based on presidential instruction no. 1 of 1991, law number 41 of 2004 concerning waqf, sharia regional regulations that do not contradict islamic law. in the preceding context, an effort has been made to promote islamic law as a form of law that is in line 21 syaikh ahmad musthafa al-farran, tafsir imam al-syafi’iy (jakarta: almahira, 2008), hal. 340. 22 ajub ishak, “posisi hukum islam dalam hukum nasional di indonesia,” jurnal al-qadau: peradilan dan hukum keluarga islam 4, no. 1 (august 3, 2017): hal. 60, doi:10.24252/al-qadau.v4i1.5753. 23 amir syarifuddin, meretas kebeuan ijtihad : isu-isu penting hukum islam kontemporer di indonesia (jakarta: ciputat press, 2002), hal. 20. 92 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 with the needs of the indonesian population, which has a negative character as a majority population.24 in islamic thought, there is no dichotomy between religion, law and the state. prof. dr. h. muhammad tahir azhary, sh introduced a theory called "concentric circle theory". the concentric circle is a unity between religion, law and the state, where the three are closely related. religion as a core component in the deepest circle. then followed by the law and the last circle is the state.25 in concentric circles, religion is the main source of law so that the content of law has normative and moral values. furthermore, the state is in the outer circle as the encompasser and container of religion and law.26 concentric circles with the majority of the population's support and for other (historical and legal) reasons, islamic law is positioned as an alternative to the formation of national law. as a result, a strategy or approach to upholding islamic law is required for the transformation to be effective. the enforcement of islamic law can be pursued through structural and cultural channels with the basic capital of a constitutional legal position.27 24 sohibul itman, positivisasi hukum islam di indonesia (ponorogo: stain poo press, n.d.), hal. 4. 25 muhammad tahir azhary, negara hukum (suatu studi tentang prinsipprinsipnya dilihat dari segi hukum islam, implementasinya pada periode negara madinah dan masa kini) (jakarta: prenada media, 2003), hal. 67. 26 ibid., hal. 68. 27 abdurrahman wahid, kontroversi pemikiran islam di indonesia (bandung: remaja rosdakarya, n.d.), hal. 203. state law religion hasep saputra, et.al: interpretations of verses about islamic criminal law | 93 the transformation through the supra-political structure is carried out in accordance with indonesia's existing governmental lines. the legislative, executive, and judicial branches of government are all involved in the administration of the law. transformation of the political infrastructure is carried out by optimizing and maximizing the role of existing political parties as well as structurally based islamic organizations such as the indonesian ulama council (mui). in order to be implemented, systematic islamic values must be translated into legal language in a predetermined pattern. as a result, what appears to be applicable and rational islamic law. if islamic law is made into statutory regulations, all that remains is to write it in the legal language in accordance with the applicable provisions. the cultural path is followed by cultivating islamic values as a life regulator. this culture aspires to give these values binding power. islamic organizations such as nahdlatul ulama, muhammadiyah, islamic unity, and others can play this role. the efforts of islamic social organizations are realized through teaching, fatwas, and other forms of social action. this type of instruction is provided through both formal and informal education.28 fatwas issued by social organizations such as mui, nu, muhammadiyah, persis, and others.29 the development of islamic law in this form is effective and practical for those who require it, including government officials, religious leaders, and community members. at the very least, this fatwa will serve as a reference for the practical application of islamic law. thus, one of the positive aspects of islamic law is the enforcement of islamic law, which aims to ground islamic law in the realities of community life. inadvertently, an islamic community has been formed by adopting islamic values and principles as habits and customs. this means that people's legal awareness of the importance of islamic values has been reflected in their behavior during social interaction and communication. this condition is very effective in supporting efforts to positively impact islamic law, because the implementation of a perpu must also take into account the community's aspirations, which can be seen in the values that are developed and practiced. furthermore, public legal awareness can be used as a bargaining chip by the government when developing new legal policies.30 28 a maltruf siraj, pembaruan hukum islam di indonesia (yogyakarta: pustaka ilmu, 2012), hal. 132. 29 ibid. 30 padmo wahyono, indonesia, negara berdasar atas hukum (jakarta: ghalia indonesia, 1986), hal. 143. 94 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 in a later stage, a legal system and a national legal system will be established that are in accordance with islamic principles (though not labeled as islamic), or are not contrary to islamic law. if the aforementioned issues are overcome and resolved, the transformation of islamic law into national law will be completed. this is because there are no significant institutional barriers. the state fully guarantees the position of islamic law in indonesia, both through an ideal foundation, namely pancasila, and a structural basis, namely the 1945 constitution. pr ospect ive app licat ion of is lamic l aw in posit ive l a w reformul at ion in in d on esia regarding the existence of the role of islamic law, it can be explained by theoretical theories as follows:31 1. receprti in complexu theory, for adherents of islam to fully apply islamic law because they have embraced islam even though there are deviations in its implementation. 2. receptie theory, for indigenous people basically customary law applies. islamic law applies islamic legal norms if it has been accepted by the community as customary law. 3. the receptie exit theory, indonesia is obliged to form national law based on religious law. 4. receptio a contrario theory: a. for muslims, islamic law applies b. this is in accordance with the beliefs and ideals of law, mental and moral ideals c. customary law applies to muslims if it does not conflict with islamic law. 5. recoin theory (receptio contextual interpretio), applying islamic law requires contextual interpretation of the text of the verses of the qur’an. from some of the above theories, we can observe that indonesia still adheres to the receptie exit theory. this is because in developing the application of islamic law in indonesia, muslims are faced with positive islamic law which is limited to laws that apply to all indonesian citizens which do not contradict the ideology of pancasila and the constitution. the concrete examples are still limited to mu'amalah matters in civil law. 31 afdol, kewenangan pengadilan agama berdasarkan uu no. 3 tahun 2006 legislasi hukum islam di indonesia (surabaya: airlangga university press, 2006), hal. 44. hasep saputra, et.al: interpretations of verses about islamic criminal law | 95 islamic law can contribute to the development of positive law with 3 alternatives, namely:32 1. islamic law is a continuation of legal politics from the colonial period, either through the transitional rules of article 2 of the 1945 constitution or as new laws and regulations. this alternative still emphasizes the distinctions between legal systems, such as western law, islamic law, and customary law. the area covered by islamic law is civil law, with the institution being a religious court. this alternative produces “islamic positive law,” which is the material law or substance law of the religious courts that applies to the islamic religious courts. 2. islamic positive law based on islamic religious values. the path forward from this alternative is for muslims to formulate islamic law principles and incorporate them into the formulation of positive law. as a result, the scope of islamic law in positive law extends beyond civil law (family law) and into criminal law, constitutional law, and state administrative law. islamic law will truly become a source of positive national law if it is oriented in this manner. 3. the theory of legal leveling, which is being used to make islamic law a source of national law in the future. the values in the holy qur’an that are universal as abstract norms and legal ideals are used to describe the legal level. in conclusion, it can be stated that islamic values and principles are infused into positive law. in practice today, the applicable islamic law is still limited to civil law. efforts to positivasize islamic law need to be fought for so that islamic law can spread within the scope of crime, state administration and state administration. positivization islamic law can realize the ideals of islam in the state as a state baldatun toyyibatun wa rabbun ghafur. islamic law must show its existence that islam is rahmatan lil alamin and prioritizes mashalih alummah.33 according to arifin, the sociological positivization of islamic law is a socio-legal symptom of dutch legal politics' long clash of three legal systems: customary law, western law, and islamic law. philosophically normative is an 32 hartanto, “kontribusi hukum islam dalam pembaharuan hukum pidana di indonesia (studi pidana cambuk di nanggroe aceh darussalam),” hal. 185. 33 khisni, transformasi hukum islam ke dalam hukum nasional (studi ijtihad hakim peradilan agama tentang pengembangan hukum kewarisan dalam kompilasi hukum islam dan kontribusinya terhadap hukum nasional) (semarang: uninsula press, 2011), hal. 3. 96 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 attempt to clear up misconceptions about the continuity of islamic law that have arisen since the 10th century hijriah as a result of islam's influential political upheaval in indonesia. according to arifin, islamic law is thought to be capable of delivering prosperity in the afterlife and triggering the awakening of indonesia, which has been politicized by dutch law through the theory of receptio in complexu by engineering scientific law through the theory of receptio in complexu. as a result, positivization of islamic law can become a form of embodiment of positive law that applies in accordance with national law awareness and societal conditions that necessitate reformulation of national law in accordance with the character of the indonesian nation, which is pluralist in diversity.34 t he applicat i on of is lamic l a w in in don es ian po sit ive l aw when it comes to the relationship between religion and state, indonesia is a country that follows a symbolistic paradigm. indonesia must accommodate the evolution of ideas that seek to incorporate islamic legal values into positive law. when there is a demand to enforce positive law, indonesia should not refuse outright. nonetheless, the incorporation of sharia values into positive law must be done in accordance with science in the discipline of law and in accordance with the democratic process, rather than indoctrination. essentially, islamic law has been applied indirectly. islamic law itself has two, namely islamic law that applies normatively and islamic law that applies juridically. the normative itself is islamic law, which deals with the relationship between humans and god, and whose sanctions take the form of social or social sanctions. while legal is what governs the relationship between humans and other humans and objects in society, indonesia has accommodated this in several laws. before being positivated, islamic law is basically included in the category of living law (labendes recht / living law), which is the law that is generally used to prevent cases from arising and when cases arise, these laws are used to settle the case without the help of advice from state legal institutions (cotterral, 2012: 38). so whether we realize it or not, islamic law has been widely accepted by the indonesian people without coercion from the ruling party, even though this law has been positivated or not. so that the government's move to accommodate this law as positive law so that it can be valid in the state administration is of course also the right thing and can be accepted by the public. as long as the government is consistent with this and 34 sohibul itman, positivisasi hukum islam di indonesia, hal. 13. hasep saputra, et.al: interpretations of verses about islamic criminal law | 97 does not need to be studied with several protracted considerations, it is time for the indonesian government to innovate according to the conditions in indonesia. the application of islamic law material in indonesian positive law is based on the provisions of the constitution, namely the first principle which reads "god almighty". it is also stated in article 29 of the constitution of the republic of indonesia, article 29 paragraph (1), namely "the state based on one godhead" and paragraph (2), namely "the state guarantees the freedom of each resident to embrace their respective religions and worship, according to religion and belief" these two things demand that the national law be based on the one and only godhead.35 this has become the main ideology in the formation of laws and regulations relating to the material of islamic law because pancasila and the constitution are the highest laws in the legal hierarchy in indonesia. this is reinforced by the existence of the principle of enactment of a law in indonesia which reads "lex superior derogate legi inferior" which means that higher legislative regulations must be prioritized and can override lower legislative regulations. thus, this provision provides an opportunity for the material of islamic law to enter into the realm of positive law because the main law is an almighty divinity, which is emphasized again by the provisions of article 29 paragraph (2) of the 1945 constitution. academic formulation of laws that adopt the material value of islamic law. this is because the interpretation can be used as a legal basis for the application of islamic legal material in indonesia. in principle, one of the principles for the enforcement of laws in indonesian positive law is law number 7 of 1989 which has been amended by law number 3 of 2006 and the second amendment has been amended by law number 50 of 2009, law number 7 of 1989 concerning religious courts was enacted and promulgated in jakarta on december 29, 1989 (state gazette of the republic of indonesia year 1989 number 49, supplement to state gazette of the republic of indonesia number 3400). law no. 7 of 1989 concerning the religious courts, the aims and objectives of enacting them and their benefits include:36 35 ishak, “posisi hukum islam dalam hukum nasional di indonesia,” hal. 60. 36 anshoruddin, prospektif hukum islam di indonesia (pelembagaan, perubahan dan prospektif), n.d., hal. 8-10. 98 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 1. confirming the status of the position and authority of the religious courts as part of the executing of the judicial power in the republic of indonesia. 2. creating a legal entity / union of the religious courts as referred to in letter (d) of the preamble, considering law no. 07 of 1989 which states "that the arrangements regarding the composition, power and law by the court in the environment of the religious courts which so far are still varied". 3. clarifying, emphasizing and perfecting the role, function and structure of the religious courts. 4. is an important milestone for muslims. 5. religious courts have become independent / equal courts. 6. protection of women can be improved by giving equal rights to wives in defending their interests. 7. the development of a national law with an archipelago concept and at the same time with the concept of bhinneka tunggal ika in the form of the law on religious courts. 8. through jurisprudence, efforts to further strengthen the exploration of various principles of islamic law as one of the raw materials in the preparation and fostering of national law. principles of law no. 7 of 1998, among others: 1. religious courts are state courts (article 2 paragraph (3) of law no. 48/2009, article 2 of law no. 7/1989). 2. religious courts are courts for people who are muslim (article 1 paragraph (1) of law no. 7/1989). 3. religious courts stipulate and enforce laws for justice based on pancasila (article 2 paragraph (2) law no. 48/2009). 4. religious courts examine, decide and settle cases based on islamic law (article 49 and general explanation of law no. 7/1989). 5. justice is carried out for the sake of justice based on the one and only godhead (article 2 paragraph (1) law no. 48/2009) and article 57 paragraph (1) of the law. no. 7/1989). 6. the trial is conducted in a simple, fast and low cost (article 2 paragraph (4) law no. 48/2009, article 57 paragraph (3) law no. 7/1989). 7. the judiciary is conducted according to the law and does not differentiate between people (article 4 paragraph (1) law no. 48/2009, article 58 paragraph (1) law no. 7/1989). 8. the judiciary is conducted free of influence and interference from outside, solely for the realization of truth and justice through law enforcement (article 3 paragraph (2) law no. 48/2009). l aw num ber 7 of 1 98 9 a s amen ded by l aw numbe r 3 of 20 06 hasep saputra, et.al: interpretations of verses about islamic criminal law | 99 the provisions of article 49 of the republic of indonesia law no. 7 of 1989 concerning religious courts has been amended by law no. 3 of 2006, so that it reads as follows: the religious court has the duty and authority to examine, decide, and resolve cases of first degree between people who are muslim in the field of marriage, inheritance, will, grant, waqf, zakat, infaq, sadaqah, syari'ah economics the provisions of article 50 are amended to read as follows: 1. in the event of a dispute over property rights or other disputes in the case as referred to in article 49, especially regarding the object of the dispute, it must be decided first by the court in a general court. 2. in the event of a dispute over property rights as referred to in paragraph (1) whose legal subject is between people who are muslim, the object of the dispute shall be decided by the religious court together with the case referred to in article 49. between article 52 and article 53 a new article is inserted, namely article 52, which reads as follows: article 52 a: the religious court provides testimony from rukyat hilal in determining the start of the month in the hijri year elucidation of article 49: dispute resolution is not only limited to the field of shari'ah banking, but also in other areas of shari'ah economics. what is meant by "between muslim people" includes persons or legal entities which automatically submit themselves voluntarily to islamic law regarding matters which fall under the authority of the religious courts in accordance with the provisions of this article. uu n o. 1 of 1 9 74 con cern in g mar riage this law regulates all forms of marriage, including the legal requirements of marriage, marriage procedures, minimum marriage limits, marriage permits and so on which are related to marriage. l aw 1 6 of 2 01 9 c on c ern in g amen dment s t o l aw 1 of 1 97 4 con cern in g mar riage this amendment to the law concerns the minimum age limit for marriage, which is in article 7. the following amendments to the article: article 7 1. marriage is only permitted if the male has reached the age of 19 (nineteen) years and the female has reached the age of 16 (sixteen) years. 100 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 2. in case of deviation from paragraph (1) of this article, dispensation may be requested from the court or other official appointed by both parents of the male and female parties. 3. the provisions regarding the condition of one or both parents mentioned in article 6 paragraph (3) and (4) of this law shall also apply in the case of a request for dispensation in paragraph (2) of this article without prejudice to what is meant in article 6 paragraph (6). after the change: article 7 1. marriage is only permitted if the man and woman have reached the age of 19 (nineteen) years. 2. in the event of deviation from the age requirement as referred to in paragraph (1), the parents of the male and / or the parents of the female party may request dispensation to the court on very urgent grounds accompanied by sufficient supporting evidence. 3. the dispensation by the court as referred to in paragraph (2) shall be obliged to listen to the opinions of the two prospective brides who are getting married. 4. the provisions regarding the condition of one or both of the prospective bride's parents as referred to in article 6 paragraph (3) and paragraph (4) shall also apply to the provisions regarding the request for dispensation as referred to in paragraph (2) without prejudice to the provisions referred to in article 6, paragraph (6). c on clusion according to the above description, the law in indonesia also follows islamic law, but it is only applicable to mu'amalah affairs in civil law. when islamic criminal law is used in indonesia, a debate ensues. according to the mufasirs’ interpretations of the verses relating to islamic criminal law, islamic law is appropriate to be applied in indonesia, and it is not limited to the law of marriage and muamalah. indonesia continues to believe in the receptie exit theory. this is due to the fact that, in developing the application of islamic law in indonesia, muslims are confronted with positive islamic law, which is limited to laws that apply to all indonesian citizens and do not contradict pancasila's ideology or the constitution. in terms of implementing islamic law, there are three options: islamic law, which is a continuation of legal politics during the colonial period, either hasep saputra, et.al: interpretations of verses about islamic criminal law | 101 through the transitional rules of article 2 of the 1945 constitution or which is then poured into new legislation, positive islamic law which is based on islamic religious values, and the theory of legal leveling which is used to make islamic law a source of national law in the future. referen ces a maltruf siraj. pembaruan hukum islam di indonesia. yogyakarta: pustaka ilmu, 2012. abdurrahman wahid. kontroversi pemikiran islam di indonesia. bandung: remaja rosdakarya, n.d. adhayanto, oksep. “perkembangan sistem hukum nasional” 4, no. 2 (2014): 22. aditya, zaka firma. “romantisme sistem hukum di indonesia : kajian atas konstribusi hukum adat dan hukum islam terhadap pembangunan hukum di indonesia.” jurnal rechts vinding: media pembinaan hukum nasional 8, no. 1 (may 15, 2019): 37. doi:10.33331/rechtsvinding.v8i1.305. afdol. kewenangan pengadilan agama berdasarkan uu no. 3 tahun 2006 legislasi hukum islam di indonesia. surabaya: airlangga university press, 2006. amir syarifuddin. meretas kebeuan ijtihad : isu-isu penting hukum islam kontemporer di indonesia. jakarta: ciputat press, 2002. anshoruddin. prospektif hukum islam di indonesia (pelembagaan, perubahan dan prospektif), n.d. bahtiar effendy. islam dan negara: transformasi pemikiran dan praktik politik islam di indonesia. jakarta: paramadina dan yayasan ibn sina, 1998. hartanto, dwiyana achmad. “kontribusi hukum islam dalam pembaharuan hukum pidana di indonesia (studi pidana cambuk di nanggroe aceh darussalam).” al-ahkam jurnal ilmu syari’ah dan hukum 2, no. 2 (2016). http://ejournal.iainsurakarta.ac.id/index.php/alahkam/article/view/147. hidayatullah, syarif. “perkembangan dan eksistensi hukum pidana islam sebagai sumber hukum di indonesia.” sangaji: jurnal pemikiran syariah dan hukum 1, no. 2 (october 6, 2017): 245–63. doi:10.52266/sangaji.v1i2.206. 102 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 ishak, ajub. “posisi hukum islam dalam hukum nasional di indonesia.” jurnal al-qadau: peradilan dan hukum keluarga islam 4, no. 1 (august 3, 2017): 57. doi:10.24252/al-qadau.v4i1.5753. kartini muljadi. perikatan pada umumnya. jakarta: rajagrafindo persada, 2003. kenedi, john. “penerapan syariat islam dalam lintasan sejarah dan hukum positif di indonesia.” nuansa : jurnal studi islam dan kemasyarakatan 10, no. 1 (june 10, 2017). doi:10.29300/nuansa.v10i1.640. khisni. transformasi hukum islam ke dalam hukum nasional (studi ijtihad hakim peradilan agama tentang pengembangan hukum kewarisan dalam kompilasi hukum islam dan kontribusinya terhadap hukum nasional). semarang: uninsula press, 2011. kholis, nur. “prospek penerapan hukum islam di indonesia.” al-mawarid 8 (august 18, 2002). doi:10.20885/almawarid.vol8.art12. muhammad ali ash-shobuniy. tafsir ayat ahkam. jakarta: bina ilmu, n.d. muhammad tahir azhary. negara hukum (suatu studi tentang prinsipprinsipnya dilihat dari segi hukum islam, implementasinya pada periode negara madinah dan masa kini). jakarta: prenada media, 2003. munir fuady. sejarah hukum. jakarta: ghalia indonesia, 2009. padmo wahyono. indonesia, negara berdasar atas hukum. jakarta: ghalia indonesia, 1986. rina antasari. “hukum islam dalam ruang sistem hukum di indonesia.” accessed may 6, 2021. http://jurnal.radenfatah.ac.id/index.php/istinbath/article/view/788. sohibul itman. positivisasi hukum islam di indonesia. ponorogo: stain poo press, n.d. sularno. “syari’at islam dan upaya pembentukan hukum positif di indonesia.” al-mawarid 16 (2006). doi:10.20885/almawarid.vol16.art6. sunaryati hartono. hukum ekonomi pembangunan indonesia. bandung: binacipta, 1908. syaikh ahmad musthafa al-farran. tafsir imam al-syafi’iy. jakarta: al-mahira, 2008. tjun surjaman. hukum islam di indonesia perkembangan dan pembentukannya. bandung: remaja rosdakarya, 1994. 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 religious radicalism, jihad and terrorism busman edyar postgraduate of uin jakarta, indonesia busmanedyar@gmail.com abstract: religious radicalism, jihad and terrorism. after the terrorist attacked on the twin towers of word trade center, usa, 9 september 2001, the issue of religious radicalism became a serious international concern. terrorists suspected of carrying certain religious symbols have put religion as the accused party to be responsible. of course the action did not stand alone. various variable lighter, should also mentioned why the attitude or behavior of a religious people to be radical and very likely to cause terror. the following study attempts to uncover the background of radicalism in the name of religion appears on the surface. certainly internal and external factors must be put forward. keywords: religious radicalism, jihad, terrorism introduction religious radicalism has become a maenstream of global issues facing society today. religious attitudes that are suspected to be the beginning of the violence in the name of this religion are not the monopoly of a particular religious group and not just born in certain region, but almost happen to every religious people and any country. azyumardi azra mentions not only the monotheistic group of prophet ibrahim's millahs who are considered more vulnerable to radical attitudes, but also other pre-agrarian and pre-christian religions which then partly evolve into hinduism, buddhism, taoism, shinto. azra, quoting hujjah karen armstrong, asserted that pre-christian indian religions have always legitimized and encouraged the gun of violence and structuralin society. leaving a worldly life (renunciation) is not what many experts and other world societies think. the people away from the world (samnyasin) do indeed reflect criticism of the inherent violence in different walks of life. however, throughout indian history, renunciation or 2 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 asceticismalways contain a political dimension and, therefore, often encourage the idea and praxis of restructuring society radically1. another example is a radical religious group befound in india with hindu background, and in ireland there are radical catholic and protestant movement that very militant. even in secular country like america, religious radical movements also evolve. this shows that religious radical movement is a universal phenomenon and it can develop in all religious traditions2. in recent years, myanmar with a buddhist background, also reinforced the tendency of radical groups in the name of religion. likewise, the islamic state of iraq and syria (isis) that have recently stomped the world in a radical and uncompromising manner toward different entities. some of the describes above show that how is the religion not only provides ideology, but also has the potential to be a motivation and organizational structure for the perpetrators of the violence. radical understanding in the name of religion is often manifested in the form of terrorism. medeline albright, secretary of as’ county, for example in 1998, recorded from thirty of the world's most dangerous terrorist organizations, more than half of them are religious groups. even according to rand-st. andrews chrolonolgy of international terrorism, the number of denominations increased from 16 to 49 terrorist groups identified in 1994. then, in the following year become 26 from 56 registered groups. therefore, it would be no exaggeration if former secretary of us warren christopher stated that the actions of religious terrorist became one of the most important security challenges that have to be faced in relation to the rise of the cold war3. definition of religious radicalism etymologically, the term radicalism comes from the latin radical which means root or base. as a noun, radical means one who is radical in 1azyumardiazra, agama dansejarahkekerasan, republika, 18 desember 2014 2jamhari & jajang jahroni, gerakan salafi radikal di indonesia, jakarta: raja grafindo, 2004, p. 37 3mark jurgensmeyer, teror in the mind of god: the global rise of religious violence, (ter), m sadat ismail, jakarta : nizham press 2002, p. 3-4 busman: religous radicalism | 3 both political and religious contexts. radicalism means bileif in radical ideas and principles4. while in terminology, radicalism is a radical flow or ideology of the political order; understand or flow that demands social and political change in a country strictly5. in addition to classify radical fundamentalist movements to two typologies; pre-modern, represented by wahabi and contemporary movements reflected by the muslim brotherhood with hasan al bana, sayyidqutb and abu ala al maududi, azyumardiazra also called classical radicalism pioneered by the more extreme khawarij group with the motto of no law, except the law of god6. another definition reveals that radical or radicalism is principles or practices that are done radically. a choice of action is generally seen by contrasting sharply between the values fought by certain religiousgroups with the values of prevailing or established at the time.7 ahmad syafi’i mufid indicates some radical religious groups in indonesia: a) assumethat indonesian government as thogut; b) reject indonesia raya's song and respect the flag; c) have strong emotional bonding rather than emotional bonding to family, college and work; d) recitation and caderisation are done in private; e) pay the ransom for sin; f) dressed as typical in cinkrang and bearded also veiled for women; g) muslims outside their group are considered ungodly and pagan before they hijrah ; h) reluctant to hear lectures of people outside their group8. radical’s word is also often interpreted as partisanship, inclination, supportone idea of thought, one group, or a religious teaching in full and earnest also focuson a goal that are reactive and active. literally, radicalism has nothing negative. but in its development, the term 4as hornby, oxford advanched learner dictionary of current english, (walton: oxford university press, 1989), h. 1032. dalam khazanan bahasa arab, isitlah radikalisme ini semakna dengan tindakan ekstremisme (at-tatharuf al-diniy), berlebihan (ghuluw), berpaham sempit (dhayyiq), kaku (tanathu/rigid), dan keras (tasyaddud). 5ekayaniarfina, kamus lengkap bahasa indonesia dilengkapi dengan eyd dan singkatan umum, (surabaya: tiga dua. tt ) 6azyumardiazra, pergolakan politik islam dar i fundamentalisme, modernisme, hingga post-modernisme, (jakarta : paramadina, 1996), p. 113 7moh. haitami salim, islam dan perspektif tentang radikalisme agama, http://www.pascastainpontianak.com 8ahmad syafii mufid, peta gerakan radikalisme di indonesia, (makalah yang dipresentasikan dalam workshop “membangun kesadaran dan strategi menghadapi radikalisasi agama” yang diadakan di palutanggal 22 mei 2012), p. 3 4 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 radicalism has narrowed the meaning that has negative meaning.. the term "radicalism" may indeed vary, but essentially there is a sharp contradiction between the values fought by certain religious group for on the one hand and the order of value prevailing at that time. the sharp contradiction causes the concept of radicalism to be linked to radical attitudes and actions, which are then connoted by physical violence. this movement or radical group is a very exclusive movement. they have the view that only them who know the truth. there is no other truth, they are right while others are wrong, can’t and don’t needdialogue with them about the truth, because only them who know the truth. that is between the thoughts and perceptions of people in radical groups. they only justify the actions of their own group while others they blame9. according to jamhari, radical islam is a group that has a high ideological belief and fanatical that they strive to replace the order of values and systems that are underway. in their activities they often use harsh acts, not even close the possibility of rude to other groups that are judged to be contrary to values contrary to their beliefs. socio-cultural and socio-religious, this radical group has strong group fraternity and display distinctive features of self-styling and ritual. radical islamic groups often move in guerrillas, although many also move in the open10. mark jurgensmeyer, who calls the act of religious radicalism by the term cosmic war, notes the three characteristics of a recent cosmic war; first, the struggle (violence) is understood as an identity defense, and a fundamental glory.therefore this struggle will be considered as a cultural war with greater spiritual implications. in this context, irish confrontation for example becomes spiritualized when rev. ian paisley interpreted it as an attack on protestantism. likewise palestinian struggle that has a religious aura after a number of shaykhs and mullahs interpret it as an islamic defense. second, the unexpected loss of the struggle. if the negative effects of a struggle are understood to be beyond the reach of human concept, then the struggle may be regarded as taking place at the trans historical level. 9moh.haitamisalim, islam dan perspektif tentang radikalisme agama, http://www.pascastainpontianak.com 10jamhari&jajangjahroni, gerakansalafiradikal di indonesia, jakarta: pt raja grafindopersada, 2004, p. 2-3 busman: religous radicalism | 5 for example, some palestinian arab refused to consider the idea of a jewish state through what they recognize as arab territory. likewise, with some radical jews who have recognized the return of biblical lands by the israeli government to the arabs, it is unthinkable. the more unfulfilled goals, the more likely they will be deified and seen as the fulfillment of the sacred command. third, the impasse in the struggle. when the struggle can no longer be expected, then it is understood sacredly where the possibilities of victory are in the hand of god. shoko ashara for example when felt trapped by the japanese police, created an action that he thought could increase the struggle to the cosmic level. when moments of nearhopelessness occur, that is when religion and other cosmic scenarios emerge as motivators11. according to haitamisalim, radicalism is an attitude characterized by four things. first, intolerance, unwilling to respect the opinions and beliefs of others. second, the attitude of fanatic, that is always feels right, think the others are wrong. third, the exclusive attitude, which distinguishes itself from the habits of most muslims. fourth, revolutionary attitude, that is to tend to use violence to achieve goals12. yusuf qardawi13, explicitly charts radical groups to some indications such as; first, fanatical in an opinion without respect for other opinions. the group does not opendialogue for others and compares its opinion with their opinions to follow the stronger arguments. the problem will be more complicated if there is an attempt to coercion the opinion of others by using violence in the form of allegations of heresy, harassment of religion, kufr or apostasy of religion. second, oblige the people to do what god does not oblige. if there is someone who follows the harshest opinion in some of the issues and is the most severe in some circumstances as a form of warand caution, it does not matter, but it will be a serious matter if it is obligatory to others. radical groups have a tendency to evaluate the practices of other human 11mark jurgensmeyer, teror in the mind of god : the global rise of religious violence, (ter), m sadat ismail, jakarta : nizham press 2002, p.15 12moh.haitamisalim, islam danperspektiftentangradikalisme agama, 13yusuf qardawi, as shahwah al islamiyah bain al juhudwa al taharuf, (terj. hawinmurtaddho), solo : pt era adicitraintermedia, 2004, p. 40-58 6 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 sunna as if it is a mandatory and also evaluate the makruhas if a prohibitied. third, hard attitude that is out of place. yusuf qardawi gives an example when at a place there is a group of islamic societies who dispute listening to lectures on chairs (why not on prayer mats), eating on chairs (why not on a mat), wearing trousers (why not wear white robes), and rejection of islamic documentary films in the mosque because the mosque is believed to be a place of prayer. fourth, worse suspect to others. radical people always in a hurry prejudice and accuse only of the smallest thing. they do not want try to find excuses for others, but instead look for defects and make a mistake so they can turn confusion into mistakes and turn mistakes into disbelief. if they find opinions or deeds that contain two possible interpretations: one side contains good possibilities and guidance, while the other side contains the possibility of bad and misguided, then they reinforce the bad possibilities from good one. anyone who disguises them in terms of opinions and behavior based on their point of view, will be accused of being sinner, ahlulbidah, harassing the sunnah or other bad assumption that they have. fifth, disbelieve others people. this radicalism culminates in aborting the islam of others and justifies their blood and treasure by not seeing that they have any honor and bonds that should be preserved. this happened to the khawarijs in the early days of islam. they are visited by the disease from damage of thought not from the heart. this group disbelieves people who do disobedience, they disbelieve the sovereignbecause don’t observe the law revealed by allah, they also disbelieve the people for being willing to the authority and following them in judgment to the law other than allah revealed. the consequences of the person who is destined to be halal is his blood, his treasure, must be separated from his wife and children, his relationship with the muslims, not mutual bequeathed, should not be a guardian if the corpse is not bathed, kafani, dishaled and should not be buried in the cemetery of themuslims. history and background radicalism in islam. busman: religous radicalism | 7 it is shown from its history, radicalism consists of two forms; first, the radical in thought (which is often referred to as fundamentalism) and second, radicalism in action (referred to terrorists). historically, the first fanatical, intolerant and exclusive attitudes in islam were exposed by the kharijites from the first century of hijrah. the kharijites initially appeared to be followers of the khalifah ali ibnabitalib. the history of the khawarij originated from the siffin war, which was the war between ali's troop against the mu'awiyah’s troop. this war occurred in 37 h / 648m. when the war occured and ali's group almost won the war, muawiyah offered negotiations (tahkim) as a solusion of hostilities. ali's willingness to accept to negotiate led to his 4,000 followers breaking apart and forming a new group known as the khawarij. they refused the negotiation. the khawarij group viewed that enmity must be resolved by god's will wasn’t the negotiation. because against the god’s will, the kharijites then disbelieve ali ibnabitaliband muawiyah. they also disbelieve the moderate majority of muslims and accused him of being a coward. for the kharijites, the infidels even though he is a muslim his blood is permissible, may be killed. the kharijites then didviolence and terror against muslims who disagreed with them. they include jihad as a reference of faith. ali bin abi talib was killed by a khawarijibnmuljam. when he is killed, ali was takinga pray. according to harunnasution as quoted by huzaimahtahidoyanggo, the khawarij generally consist of bedouin arabs. living in a barren desert made them simple in their way of life and thought, but hard-hearted, brave, free, and independent. religious change does not bring the change in their habits. they remain cruel, violent and not afraid to die. as bedouins they remain far from science. the teachings of islam as contained in the qur'an and hadith areinterpreted literally and must be fully implemented. therefore their faith and understanding are simple faith and understanding in thought, narrow sense and fanatical. the narrow faith and with this fanatical attitude makes them unable to tolerate deviations from the teachings of islam according to their understanding, even though only a minor deviation14. 14huzaimahtahidoyanggo, pengantarperbandinganmazhab, (jakarta : logos, 1997), cet. i, p. 160 8 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 institutionally, this khawarij no longer exists, but ideologically or in terms of understanding, similar groups continue to emerge, and even tend to thrive. the emergence and development of religious radicalism is usually caused by certain trigger factors or lighters. muladimughni15 mentions several factors that led to the rise of religious radicalism; first, the factor of thought as a reflexion of opposition to the reality which it deems to be intolerable anymore, the world at this time no longer will bring the blessings of allah almighty, filled with contempt, so the only way to survive is to return to religion. but the way to religion is done in narrow, hard, rigid and hostile ways of all things modernity. in addition, many groups prefer to be religious, but not based on authentic sources, or scholars who really have areligious understanding. sometimes the source of the reading is the less acceptable translation books, receiving knowledge from people whose religious understanding is superficial. second, the economic factor in which the emergence of economic liberalism that resulted in the turnover of capital is only rolled and felt for the rich one, resulting in a very sharp chasm to the poor. if such an economic pattern continues at a global level, then the reaction is international terrorism. however, if such an economic pattern is applied at certaincountry level, it will trigger an act of national terrorism. third, the political factor. political stability which is balanced by just economic growth for the people is the aspiration of all countries. the presence of just leaders, take side with the people, not just a hobby of arguing and guaranteeing the freedom and rights of the people, will certainly give birth the pride of a child of the country to always defend and fight for his country. they will love and keep the country's honor both from inside andoutside. on the contrary, if politics is run by dirty politics, politics that only sides with the owners of capital, foreign powers, even the politics of fooling people, then this condition will gradually give rise to society skepticism. it will be easy for groups to appear on behalf of a different kind of political, religious or social that easy to destroy each other. 15muladi mughni, faktor-faktor penyulut radikalisme agama, dalam http://www.pesantrenvirtual.com http://www.pesantrenvirtual.com/index.php?option=com_content&view=article&id=1265:faktor-faktor-penyulut-radikalisme-agama&catid=22:pengajian busman: religous radicalism | 9 fourth, social factor. among the factors behind the emergence of aberrant understanding is the presence of conflicting conditions that often occur in society. many cases that attracted the attention of the masses that led to anarchist actions, in the end give birth to the antipathy of people to be divorced with the society. at first the separation attitude with the society is intended to avoid the chaos that happen. but over time this attitude change into an antipathy attitude and hostile to the society itself. if these people gather into one, it will be very easy to be utilized for certain interests.. in splinter religious movements, they usually prefer to make the views of figure or strong and critical cleric against the government. because they assume, the clerical group who has moderate views has been co-opted and conspired with the sovereign. so that the moderate teachings of islam andrahmatanlilalaminthey do not take even be kept away and they prefer the hard understanding of the critical cleric. from here then, the extreme ideological loyalist islamic thought is really small, and does not reflect the true face of islam. but his movements and actions are reckless and uncontrolled, making the islam face that moderate and mayoriats seemed closed and lost. fifth, psychological factor. this factor is closely related to individual life experience. his experience with the bitterness of his life, his environment, the obstinacy of his career and work, could encourage someone to do aberrant and anarchic deeds. the mounting feelingdue to the failure of his life, resulted in a feeling of isolation from society.if this goes on without proper coaching and guidance. the person will do a surprising act as a reaction to simply reveal his existence. sixth, educational factor. although education is not a direct factor that can lead to the emergence of radical movements, but the impact that resulted from a false education is also very dangerous. religious education should be more attention. religious teachings that teach tolerance, politeness, hospitality, hate destruction, and advocate unity are not often echoed. the educational rhetoric that is presented to the people is more mocking than to invite, more often hitthan embrace., more often to rebuke than to educate. thus the birth of a generation of people who feel themselves and their group is the most correct while others are wrong then it must be fought, is the result of our wrong education system. 10 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 religious schools are forced to include general curriculum, while some of public schoolsdon’t include religious curriculum. and not a few people who are involved in acts of terrorism precisely from people that have general education background, such as doctors, engineers, engineers, scientists, but just learn a little religion from outside the school. the correctness of the understanding can not be accounted for.or educated by a harsh islamic group with a profound religious understanding. in addition, religious radicalism also emerges as a reaction of the western attitude toward a hegemonic islam. this is in accordance with akbar s ahmed's analysis which says that a broad welcome to radical movements is actually caused by; theresistance factor of hegemonic western and too deeply to intervene in muslim countries like in iraq, libya, bosnia and palestine. muslims have long been treated unfairly by the western politically, economically, and culturally so that they must declare their resistance to the western. the western domination of islamic countries is not in its capacity to cooperate with one another, but instead to be discouraged and hostile. in turn, western injustice is confronted with violence acts16. with all the advantages, western countries (the united states and allies) force developing countries (including islamic countries) to follow their will. hatta for its own domestic affairs though, it seems they have the right to determine whether or not a regime is in control. in the name of democracy, for example, western countries justify the attack on developing countries that are considered undemocratic by the standards they make. ironically, the standard in determining democratization itself is also unclear. it could be the democracy that they set has been run by developing countries. however, if it does not fit their economic and political interests, it is still not supported. the victory of hamas in election in palestine that is never recognized by the western for example shows the inconsistency of the western in looking at the democracy they develop. likewise, in addressing the military refresive attitude that robs the victory of the front islamic salvation (fis) in elections in algeria (1992). western countries do not impose any sanctions to the military 16m. imdadun rahmat, arusbaru islam radikal: transmisi revivalisme islam timur tengah di indonesia, jakarta : penerbit erlangga, 2005, p. 21 busman: religous radicalism | 11 regime, even if the attitude of the military regime is very contradict with democracy17. it same with iran's nuclear case. iran is forced to stop its nuclear program, even though the country of the mullahs has repeatedly insisted that the program is for peaceful purposes only (source of electrical energy). while at the same time developed countries that is dominated by western such as the us, britain, france, russia, long ago have developed nuclear programs. even some countries in the world freely have nuclear weapons. for instance india, pakistan, irael, usa, and others. if the western knows the potential threat of nuclear weapons, why not pioneer the elimination completely? until now the western is reluctant to destroy its nuclear weaponry, but it is pressing the developing world (islam) to stop weapons of mass destruction. this western hegemony can also be seen in the case of an attack on the iraqi state while still ruled by saddam hussein. from the beginning, the reason for attacking iraq always changed. at first the reason for the iraqi invasion was accused of storing weapons of mass destruction. to organize the destruction of these weapons of mass destruction the pbb also has beenissued resolution 1441. but when there is no evidence that iraq keeps the weapons of mass destruction, this reason turns to the overthrow of saddam because he is judged as authoritarian and undemocratic. whereas not all iraqis reject saddam's leadership. as a result the democratic life offered by the western has become a disaster for the people of iraq to this day. since the invasion of the united states and its allies into iraq, the destruction that experienced by the iraqi people. evil pervades, death looms every day, and otherhumanitarian problems occur visibly18. this condition became the basis for radical islamic groups in the fight against the western and its symbols. in this context applies the theory of the spiral of stupidity, where an error is replaced with a new error. an injustice is replied with a new error. an injustice is rewarded with acts of terror. the fall of civilian casualties in their action is no different from the civilian casualties caused by military soldiers. when afghanistan and iraq are ravaged by the united states and its allies on behalf of the eradication 17busman edyar, nuklir iran dan hegemoni barat (koran tempo, 30 april 2007) 18 ibid. 12 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 of terrorism, violence and terror in the world aren’t diminishing, even increasing19. in the observation of wc smith, as quoted by an naim, the theme of the islamic movement in almost all parts of the world revolves around two things; protests against decline of internal and external attacks. contemporary muslim observers see this as a muslim response to western secularism and domination on the islamic world, in addition of the response to the leadership crisis among muslims themselves20. this basis also became the reason for osama bin laden when proclaiming the international islamic front against jwesan crusaders, in 1998. through this declaration osama announced a total confrontation of the jewish power and the powers of the salibin which symbolized by america and its allies. because, on the one hand, america has in common with zionism that supports israel totally. according to him,cause the leadership of tanzim al qaeda can not be a guarantee that radicalism on the other side of america also replaces the role of western imperialism and the leadership of the christian world. a stronger reason is osama's anger on american action has made middle eastern countries a doll. starting from america's involvement in defending israel, its pressure on the egyptian, syria or saudi arabiaauthority, as well as the saudi king's obsession with allowing his country to be used as a military base in the first gulf war. as a result, said osama, the two muslim holy cities are almost under the control of the american authoritys who are infidels. based on this, the root of the middle east problem according to osama is the american intervention. that is why he asserted that killing americans and their allies, whether military or civil, is a duty to every muslim21. religious radicalism, jihad and terrorism discourse of religious radicalism among muslims, often using jihad terminology in their action. the fact that the terrorist network (as a form of radical islamic action) in the name of jihad (especially in indonesia) is proof that this theological foundation is very effective in giving 19busman edyar, nuklir iran danhegemoni barat (koran tempo, 30 april 2007) 20abdullah ahmed an naim, dekonstruksisyariah (ter), amiruddindan ahmad suaedi, jogjakarta: lkis, 2001, p, 39 21asad ali, al qaeda tinjauansosial-politik, ideologidansepakterjangnya, (jakarta : lp3es, 2014), p. 98 busman: religous radicalism | 13 suggestions to everyone to do anything. evident in some of the bombings (suicide bombings) that are identified is a extreme ideological loyalistislamic group in indonesia that has the motive of killing foreigners, especially the us, israel and its allies who are in indonesia as the embodiment of jihad. the facts show that there is a distortion in understanding jihad which started from being misinterpreted and then misused by people who have a hard understanding of islamic teachings so as to legalize violence in doing their actions. the deviation of the meaning of jihad also makes the orientalists view islam as a militant religion with its adherents seen as fanatical soldiers who spread religion and its laws using the power of weapon22. in its development, the meaning of jihad is often misinterpreted by terrorists, such as using suicide bombs as an implementation of jihad. in radical group thought, jihad is an obligation to fight physically against the unbelievers. then from that sense comes the meaning of a war among islam, the united states and jews, as well as the understanding of bali bombers i, imam samudera and other groups, they are of the view that jews and christians who want to destroy islam are presently that is presented by israel and us. in their view, in jihad the only way to implement islam is by destroying the united states, israel and its allies23. for radical group, a muslim who does not practice jihad is considered to have committed a major sin and can be censured as a barrier to jihad, andthen can be used as a legitimate target of terror. they also see that jihad is a form of duty, which, if not doing it will get the sins exceeds the amount of sin if not doing the pillars of islam such as prayer, fasting, zakat and hajj (except sahadat), then it appears in their minds that jihad is the formation of sixth islam’s pillar. radical thinking also has penetrated into young people, who have not hesitated to do acts of violence through suicide bombings that they believe to be a form of jihad in fighting against the enemies of islam. they also believe there is a great reward in jihad that is concerned as a martyr with heaven to be a 22fahruroji dahlan. jihad antara fenomena dakwah dan kekerasan: mereformulasi jihad sebagai sarana dakwah dalam jurnal el hikmah. volume i/no. i/desember 2008/ djulhizah 1429 h. p. 71 23sarlito w. sarwono,terorisme di indonesia dalam tinjauan psikologi,(jakarta: alvabet, 2012), p. 10 14 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 guarantee that will happen after the obligation of jihad done. for radical muslims also believe in the forgiveness of sins committed during life after the obligation of jihad through suicide bombing is carried out24. in this context, as jerrol m pos states, that in islam, jihad is understood as a duty in order to defend islam, especially when it is attacked. considering the use of these tactics by extremists is important to emphasize that the al-qur’an strongly opposes suicide. while for suicide bomb jihad can not be equated with suicide. for them jihad by means of self-explosion is not a suicidal behavior. for them the jidah in the form of suicide bombing is a form of shaheed or self-sacrifice in order to worship allah. when the commander of the suicide bombing in connection with the palestinian and israeli conflict that occupied the israeli prison was interviewed, the bomber said; shaheed in a suicide bombing operation is a very high level of jihad, and a form of highlighting of one's depth of faith. for suicide bombers, this is not only an opportunity to punish an opponent and in order to fulfill god's command in the fight against injustice, but also a privilege and reward for them who have more commitment to their beliefs and values. thus, for selected shuhada operations like receiving a stamp proof or certificate of achievement from one partner. this is a form of support for the dedication and moral character of a person25. indeed, jihad is certainly not simple. the meaning of jihad in terms of allowing war, it is only limited to "defend yourself" because of oppression made by the enemy. unfortunately talk of jihad and the concepts put forward by little or much has undergone paradigm shifts and changes according to the context and environment of each thinker. so important is the discussion of jihad in islam, that the radically inclined kharijites (as already described) define it as the sixth "pillar of islam". there is a great deal of understanding about the jihad that experts present with various explanations and essentially including the notion of jihad in the west's view that jihad fi sabilillah is holy war. the meaning of jihad with the approach of language, term, and from the verses of the 24sigit, hubungan jihad dan radikalisme, dalam http://ninefivealpha.blogspot.com/2013/06/hubungan-jihad-dan-radikalisme.html 25jerrol m post, reframing of martyrdom and jihad and the socialization of suicide terrorrists(dalam political psychology, vol. 03, 2009), p. 381-382 http://ninefivealpha.blogspot.com/2013/06/hubungan-jihad-dan-radikalisme.html busman: religous radicalism | 15 qur'an or the prophetic hadith, as follows: in terms of language (etymology), the word of jihad comes from arabic, the form of masdarisim from fiiljahada. it means devoting ability. more can be explained jahada al-aduwwa pronunciation, meaning “qatalahum hamatan liddin” (attacking the enemy in order to defend religion). nasaruddin umar distinguishes the meaning of jihad in two kinds namely esoteric. exoterically usually interpreted as holy war. while esoteric, jihad means a serious effort to bring closer to allah almighty. jihad in the sense of holy war by some experts is seen as a meaning that is influenced by the christian concept (crusade). thus the meaning of jihad is different from the meaning of qital which means war. for between jihad, qital (including harb) have different meanings in the text of al quran and hadith. al qital and al harb mean the same that is war. the quran when speaking of war commands is talking very carefully. and even if there is a verse that commands warit must be in order to defend itself from the harassment and persecution of outsiders (infidels). in qs. 2: 190-194 is revealed: and fight against people who fight you, but do not overstep, because god does not really like people who transgress limit (190). kill them wherever you find them, and drive them out of their place because they have driven you from mecca; and do not fight them in the grand mosque unless they fight you in that place. if they fight you in that place then kill them. such is the reward for the disbelievers (191). allah is oft-forgiving, most merciful (192). and fight them so that there will be no more slander and so that obedience is only for allah. if they cease to enmity you, then there is no hostility except against peoplewho do wrong (193). the forbidden month with the forbidden month and on something worthy of respect, prevails the law of qishas. therefore whoever attacks you, then attack him in balance with his attacks against you. fear allah and know that allah with people who pious26. meanwhile, ar-raghib al-asfahani states in al-mufradat li gharib alquran, jihad is devoting the ability to withstand enemy attacks. furthermore, al-asfahani added that there are three kinds of jihad: fighting against or opposing visible enemies, fighting against demons and 26nasaruddin umar, dalam jihad karya gamal al bana, jakarta: mata air publishing, 2006), p. vi-vii 16 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 fighting against lust. the struggle is done by written and oral. based on the words of prophet saw: jahidu al-kuffarbiaydikumwaalsinatikum the wordof jihad is often coupled with the pronunciation of fi sabilillah (in the way of allah), for example in qs al maidah (05): 54; qs al anfal (08): 72; qs at taubah (09): 41.81. it suggests that there is no jihad that allah approves except jihad on his path. abdullah yusuf ali writes in his commentary that jihad means a struggle in the way of allah; a form of self-sacrifice. the point is in two things: (1) true and sincere faith whose purpose is only for god, so that all personals interests or worldly motives are underestimated and without trace; (2) a tireless activity, including sacrifice (if necessary) life, personal or property, in the service of allah swt. a struggle that is only the origin of a fist, clearly contrary to the real soul of jihad.while the pen of a scholar or spoken of a solemn preacher, or the wealth of a donor may be a very valuable form of jihad. besides being coupled with the word of jihad, the sabilillah pronunciation is also coupled with qital, hijra, and infaq, as in qs al baqarah (02): 154, 190, 246, 261; qs annisa (04): 89, 100; qs al hajj (22): 58; and qs an nur (24): 22 (muhammad chirzin, 2004: 14). the prophet saw interpreted the pronunciation of fisabilillah with the words of allah, his appeal, his principles and manhaj. hadith of the prophet saw: "a person wages war for booty, the other fights for a title and a person wars to see his position. which of them is fi sabilillah? "prophet saw replied," who wages war for god's superior sentence, then he is sabilillah” the verses of the qur'an that identifysabilillah as the way of allah, the call of religion and teachings of dimension of faith, morality, social, humanity, and nurture contained in the qur'an and led by his prophet. this is illustrated among others in the word of allah qs al anam (06): 151-153: say, "let me read what god has been forbidden to you." do not associate him with anything; and do best to your parent; do not kill your children under the pretext of poverty. we give sustenance to you and to them. do no evil or open deeds; do not lose the life that is forbidden by allah, except with justice and according to the law. thus did he command you, hopefully you understand. do not approach the orphan's property except to fix it in a better way, until he reaches adulthood. fill the dose and busman: religous radicalism | 17 balance fairly; we do not burden a person except according to his ability; and when you speak, speak frankly, even about relatives; and fulfill your promise with god. thus he commands you to remember. this is my righteous way. come on! do not follow the various ways that will scatter from his ways. thus did he command you, so that you are pious. sabilillah in the qur'an is also called sabilar-rashad or sabilar-rushd, as mentioned in surah al-araf (07): 146; qs fathir (40): 38. the opposite side of sabilillah is sabiliththaghut, sabilil-ghayyi, and sabilil-mufsidin, as in qs annisa (04): 76 and qs al-araf (07): 142-146. when the qur'an somewhere mentions jihad fi sabilillah and elsewhere mentions qital fi sabilillah, that the two pronunciations are not the same thing. the jihad pronunciation is broader than the term qital fi sabilillah. the pronunciation of jihad is broader than that qital term mentioned in several verses of the qur'an. therefore qital is one parts of jihad, that too as it has been described when experiencing oppression and persecution (defensive means). so the understanding of radicalism that has made the meaning of jihad narrowly limited in the sense of "fight" certainly does not get theological justification in islam. religious radicalism in indonesia in the history of islam in indonesia, the process of spreading the religion is quite smooth and does not cause confrontation with the followers of the previous religion. as islam grew stronger in its influence in indonesia, islam began to increase its role. from the original role as the basis for the development of the social system, gradually began to increase its role to the political area through efforts to establish an islamic kingdom. among others, the kingdom of pasai, demak kingdom, mataram, and pajang. however, all of them collapsed due to various factors, both caused by internal conflicts among members of the royal family, as well as external factors such as the invasions of colonies such as the portuguese and the dutch. however, the position of islam remains unaffected by the various dynamics of history, but still firm and more united with the life of the society. in short, islam in indonesia almost always shows its friendly and courteous face. radical turmoil and dynamics are almost invisible. 18 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 but over time, in the context of indonesiaanda'wah and the development of islam suffered a setback and full of desecration. symptoms of violence through the movement of radicalism began to emerge. especially after the presence of young arabs from hadramaut yemen to indonesia who brought a new ideology to the country has changed the constellation of muslims in indonesia. the new ideology is harder and does not recognize the tolerance is much influenced by the madhhabthought of muhammad bin abdul wahab or wahabi which. is currently the official ideology of the saudi arabia's government. whereas before almost all the arab comer who come to southeast asia is a follower of syafiimadhhab that full of tolerance. later, this ideology gave birth to such figures ustadz abu bakarbaasyir, jafar umar talib and habibrizieqshihab who is accused of being a extreme ideological loyalistislamist27. then in the historical record of islamic radicalism increasingly writhing in post-independence until post-reform, since kartosuwirjo led the operation of the 1950s under the banner of darul islam (di). a political movement in the name of religion, religious justification and so on. historically this movement was ultimately foiled, but then this movement reappeared during the soeharto era, only difference, the radicalism movement in the suharto era appeared partly by military engineering or through intelligence through ali moertopo with opsusnya, there are also bakin who engineer the former members of di / tii, some were recruited and then ordered to perform various actions such as komando jihad, in order to discredit islam. thereafter, since the fall of suharto, there was an era of democratization and times of freedom, thus indirectly facilitating some of these radical groups to appear more visible, more militant and more vocal, coupled with media coverage, especially electronic media, so ultimately this movement more visible. the radical islam phenomenon in indonesia has a strong historical ties with the struggle of the muslims for example due to political disappointment on the issue of "jakarta charter" which is not successfully used as the basis of the state of indonesia. as a result, many extremist islamic movements in indonesia are demonstrating, and opposing the 27abi abdul jabbar sidik, munculnya radikalisme islam di indonesia, dalam http://abhyaljabbar.blogspot.com busman: religous radicalism | 19 government in power. in addition to the strong, assertive and repressive attitude taken by the new order against the people who behave as muslims began to show signs of political power against the will of the authorities such as the harsh ways that the government carried out against the muslims who opposed the sole principle of pancasila28. after di, appeared komando jihad (komji) in 1976 then blew up a place of worship. in 1977, the indonesian muslim liberation front did the same. and the act of terror by the revolutionary pattern of islamic struggle, 1978. soon after the post-reformation arose again the radicalscented movement led by azhari and nurdin m. top and other radical movements spread in several parts of indonesia such as poso, ambon etc. the spirit that was raised was also not spared from the political issue. political problems often lead to radical symptoms of action29. domestic political realities and internatioanal that are perceived to have cornered islam, have prompted fundamentalist islamists to react violently by presenting themselves as a radical movement, featuring among them anti-us symbols and allies. this condition has caused some muslims to give a less proportional reaction. they insist on the value of islam, while providing anarchy "resistance". the attitude of some muslims like this was later identified as a radical movement. the emergence of this radical movement then led to the discourse of radicalism that is understood as the extreme ideological loyalist islam in indonesia30. jamhari and jajangjahroni31 mention the emergence of radical islamic movement in indonesia related to two things; firstly, however radical islamic seeds began to sprout after a period of independence marked by the emergence of darul islam / the islam’s soldiers in indonesia (di / tii), contemporary radical islamic movements re-emerged in the late 1979s in connection with the outbreak of the islamic revolution of iran. at that time the success of the mullah group overthrew the shah of iran in 28yusuf efendi, radikalisme islam di indonesia, dalam http://yusufeff84.bbwordpress.com 29yusuf efendi, radikalisme islam di indonesia, dalam http://yusufeff84.bbwordpress.com 30turmudi, endang (ed), islam danradikalisme di indonesia, jakarta: lipi press, 2005 31jamhari & jajang jahroni, gerakan salafi radikal d indonesia, jakarta: raja grafindo, 2004, p. 9 20 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 1979 which is considered a symbol of western culture, inspiring similar movements in other muslim regions. no exception in indonesia, although the influence of iran at that time had not so led to the emergence of the syiah movement, but this revolution inspired the birth of radical groups among some muslims of indonesia. second, as other socio-political groups grow like mushrooms in the rainy season during the reform period, radical islamic movements are also present to welcome an era of openness and freedom. as is known during the new order regime, there is no freedom or space for social or religious groups to freely express their aspirations. under this regime virtually all peoples' forces are under the state authoritarian system. even on issues related to privacy, for example concerning reproductive rights, the state interferes in it. therefore, when this regime collapsed in mid-1998, the desire to show both political and religious identity began to be seen explicitly. on the one hand, politically this phenomenon can be seen from the emergence of various political parties that follow the election. on the other hand, sociologically, some religious groups, especially muslims who during the new order regime were marginalized, began to express long-standing psychological disappointment against unjust government. this is what lawrence cited by marty and r scott appleby as delayed rection to psychological hegemony, a delayed reaction to the psychological hegemony which is done by a secular government that is considered contradictory or far from islamic norms32. in its development, there are even subtle radical groups on the surface. this group network is very delicate and is famous for the system of cells that are very difficult to be parsed. the presence of detachment 88 team (densus 88) assigned to reveal this network, still can not parse down to the roots. at least the can be seen with a variety of bombings or arrests of an unexpectedly suspected terrorist group. once a group is caught, another group emerges with the same activity. even lately revealed the tendency of this hidden radical group to recruit young children who are still psychologically labile and knowledge to become suicide bombers. 32jamhari & jajang jahroni, gerakan salafi radikal d indonesia, jakarta : raja grafindo, 2004, p.10 busman: religous radicalism | 21 clonclusion radicalism and its derivatives of terrorism are not the same as jihad. radicalism and terrorism tend to be destructive, uncompromising and closely related to violent behavior in the name of religion. while iihad is a form of the totality of a muslim's devotion to god. it is not only a matter of self-defense, but a war that has theological legitimacy in which the martyrs promised god with various virtues and advantages. the complexity of the problem from economic, political and social cause the distortion of the meaning of jihad into radical action and terrorist behavior.in general can be implicated factors causing the emergence of this distortion’s meaning, namely internal factors and external factors. internally, there are errors in a group of muslims in articulating the meaning of jihad. the true jihad is aimed at a sacred struggle with certain ethics, often reduced as an attempt to eliminate people who are categorized as enemies by no longer paying attention to the ethics of jihadcausing massive casualties. while externally related to the attitude of the western world to a hegemonic islam. feelings of oppression, tyranny, or feeling unjustly treated, are serious problems that they feel. in this case apply the spiral of stupid duty theory (a spiral of ignorance that swoops down). where an error is replied with a new error. an injustice is rewarded with acts of terror. by looking at the two basic issues above, there is no other word except to reconstruct the paradigm both muslims and the western. for the west itself, for example, must be willing to change the mind set against muslims. do not make muslims as opposed to huntington's thesis in clash civilization. but make them as equal partners to build civilization. this should have an impact on western attitudes that will be neutral in addressing the problems of the islamic world where all issues are viewed based on the truth and justice values, not interests. on this basis also, the western must seriously to handle terrorism in the world by not making it a horse ride for long-term interests. do not create space or opportunity moreover as a pet that then just crushed out. 22 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 creating the space to growth and development of terrorism, as bad as the terror that they did. as for muslims, have to reconstruct the meaning of jihad in a more progressive direction. jihad should not only be understood to be limited to war in the sense of the physical, but more broadly. when returning from the second badar war, the prophet warned; "we have just returned from the small jihad to the greater jihad, the jihad against the passions. this means jihad in the sense of war is only a small part of the jihad true meaning. bibliorgaphy ambary, hasan muarif, “eskpresi islam dalam seni bangunan,” dalam, menemukan peradaban: jejak arkeologis dan historis islam indonesia, jakarta: logos, 1998. amran, rusli, sumatera barat hingga plakat panjang, jakarta: sinar harapan, 1985. arifin, m., ilmu pendidikan islam, jakarta: bumi aksara, 1991. azra, azyumardi, surau: surau: pendidikan islam tradisional dalam transisi dan modrenisasi, terj. idin rasyidin dari; the rise and decline of the minangkabau: a traditional islamic education in west sumatera during the duch colonial government, jakarta: pt logos wacana ilmu, 2003. -------, pendidikan islam; tradisi dan 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islam, sejarah pemikiran dan gerakan, jakarta: bulan bintang, 1975. 24 | ajis : academic journal of islamic studies, vol. 2 no. 1, 2017 nizar, samsul, sejarah dan pergolakan pemikiran pendidikan islam; potrettimur tengah era awal dan indonesia, ciputat: quantum teaching, 2005. --------, sejarah pendidikan islam,; menulsusuri jejak sejarah pendidikan era rasulullah sampai indonesia, jakarta: kencana prenada media group, 2007. --------, seabad buya hamka; memperbincangkan dinamika intelektual, dan pemikiran hamka tentang pendidikan islam, jakarta: kencana prenada media group, 2008 --------, renungan pemikiran dan falsafah hidup hamka, padang. makalah disampaikan pada seminar seabad buya hamka di museum aditiyawarman, 16 februari 2008. --------, filsafat pendidikan islam; pendekatan historis, teoritis, dan praktis, jakarta: ciputat press, 2005. noer, delier, gerakan modern di indonesia 1900-1942, jakarta: lp3es, 1996. prasodjo, sudjoko, dkk. (ed.), profil pesantren, jakarta: lp3es, 1974. rais, kamardi, “surau dalam pengembangan masyaraka nagari,” makalah dalam seminar dan lokakarya (semiloka), kembali ke surau, padang: hotel bumi minang, 27 juni 2001. rajab, muhamad, perang paderi di sumatera barat 1803-1883, jakarta: p.p, dan k, 1954. pijper, g.f., beberapa aspek kajian islam di indonesia, 1900-1950, bandung: mizan, 1990. ramayulis dan samsul nizar, ensiklopedi tokoh pendidikan islam, ciputat: quantum teaching, 2005. ridwan, kafrawi, dkk. (ed.), ensiklopedi islam, jakarta: pt ichtiar baru van hoeve, 1994. steenbrink, karel a., pesantren, madrasah dan sekolah: pendidikan islam dalam kurun modern, jakarta: lp3es, 1994. --------, beberapa aspek tentang islam di indonesia abad ke-19, jakarta, 1984 usman, zubir, kedudukan bangsa dan bahasa indonesia, jakarta: gunung agung, 1960. wesley, edgar bruce, teaching social studies in high schools, boston: u.s.a., 1950. yunus, mahmud, sejarah pendidikan islam di indonesia, jakarta: hidakarya agung, 1985. 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.v5i1.1318, page: 21-42 the irony approach in the qur'an: mustansir mir's perspective azam universitas islam negeri (uin) sunan kalijaga yogyakarta azamputramadura@gmail.com abstract: in the qur’an interpretation, the irony approach is hardly ever used by commentators. muntasir mir is one of the commentators who used the irony approach in analyzing the. this paper then aims to explain mir’s thoughts in his article entitled “irony in the qur’an: a study of the story of joseph. “in this article,heinterpreted the qur’an by using the irony approach thatintroduced a new discourse to interpret the qur’an for muslims. besides, miraims to showthat theunderstanding of the qur’an is not only stagnant in theological understanding. he invites muslims to possess the beauty of literature contained in the qur’an. furthermore, mir tried to illustrate the irony in the story of the prophet joseph. he described irony as an event beyond logic since it is a message fromgod. the irony of the prophet joseph is a representation of humans’ lousy plan that allah changed to be good. it described the ambitious efforts of his brothers to destroy him by sending him to a well, but conversely, it took him to the peak of fame and power. and all the efforts to alienate the prophet joseph finally comes at his mercy. keywords: irony, qur’an, muntasir mir in t roduc t ion the qur’an is believed to be the word of god.1 it is trusted to be a historical fact of the manifestation of kalamullah (allah’s words) that are authentic.2 al-qur’an in its capacity is the book hidayah, tasyrik, and the constitution (dustur) in human life and opening the horizons in the universe,3 and shalih li kulli makan wa zaman. scholars agree that the beautiful side of the 1munzir hitami, pengantar studi al-qur’an, teori dan pendekatan, (yogyakarta: lkis, 2012), page. 1. 2fajar riza ul haq, membela islam membela kemanusiaan, (bandung: mizan, 2017), page. 1. 3adnan muhammad zarzur, ulum al-qur’an, madhal ila al-tafsir al-qur’an wa bayani ikjazihi, (beirut: maktabah islami), page. 13. 22 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 language and the wording of the verses of the qur’an are fascinating.4 mustansir mir also tried to present the story of the prophet joseph in the qur’an with the irony approach in its interpretation. mustansir mir’s approach has a new style in interpreting the qur’an with different characteristics from the previous interpreters.5 in the journal “irony style in teutra atom novels,” it is stated that irony contains allusions in the form of using a word with the opposite meaning.6 likewise, in the analysis of rahilhelmi in the article “majesty contained in the qur’an translation of albaqarah”. rahil generally described the figurative language in the form of affirmation such as pleonasm, comparison forms such as allegory, contradictory forms such as paradoxes, and syndromic forms such as irony. 7 since the text is a historical entity that is formed in certain situations and times surrounding its author, then an interpreter of the text has two positions and duties. one side as a historian who tries to return to historical meaning and another side as a philosopher who tries to find and create meaning.8 the application of this historical approach emphasizes the importance of the moral ideal of the qur’an rather than specific legal provisions.9 based on his analysis, mustansir mir found that the previous interpreters’ interpretation was only dogma as if it were absolute truth with no gap for reinterpretation through a different approach. whereas al-qur’an is a book that has unlimited sides. ay method or approach that has been used to study its meaning will never be enough. therefore, the interpretation of the qur’an does not stop from its birth to the present. in a variety of literature as 4issa j. boullata, al-qur’an yang menakjubkan, bacaan terpilih dan tafsir klasik hingga moderen dari seorang ilmuan katolik, (jakarta: lentera hati, 2008), page. 3. 5interpretation is a set of knowledge to understand the words of allah sent to the prophet muhammad pbuh, explain its meaning, draw the laws and lessons learned. as for the tools in mufasir mutaqaddimin's approach namely, lughat science, nahwu science, sahrf science, aya middle science n, ushul al-fiqh, qira’at, asbab al-nuzul, dan nasikh mansukh. (zarkasy, al-burhan fi ulum al-qur’an, (al-qahirah: dar al-turast), page. 13. 6herman dkk, analisis gaya ironi dalam novel teuntra atom karya thayeb loh angen, jim pbsi, vol, 3no, 3, 2018, page. 200. 7rahil helmi, majas yang terkandung dalam al-qur’an terjemahan surat albaqarah, (seminar nsional uny, 2017), page. 475. 8 syamsul wathani, paradigma sintesi tafsir teks al-qur’an “menimbang hermeneutika pemaknaan teks jorge. j.e gracia seabagai teori penafsiran tekstual alqur’an”, journal of qur’an and hadith studies, vol. 5, no. 1, 2016, page.37. 9asep setiawan, hermeneutika al-qur’an “mahab yogya” (telaah atas teori ma’na-cum-magha dalam penafsiran al-qur’an), jurnal studi ilmu-ilmu al-qur’an dan hadis, vol . 17, no 1, 2016, page. 87-88. azam: the irony approach in the qur'an | 23 regards the qur’an that has been written, the qur’an has been interpreted with the methods of tahlili, ijmali, muqaran, and maudhui with approaches that include fiqh, philosophical, literary and social, sufi, theological to science. 10 sahiron syamsuddin divides three important things that are very significant in interpretation, namely (1) historical meaning (al-ma’na al-tarikhi), (2) phenomenal historical significance (al-magzha al-tarikhi), and (3) dynamic significance (al-magzha al-muharrik) for the context when the qur’an is interpreted.11 the concept of an interpretation is motivated by many things, including the background of the interpreter, interpreter’s genealogy, the culture of the interpreter, interpreter’s socio-political, and interpreter’s point of view. in this case, abdullah saeed divides an interpretation at three levels, namely textual, semi-textual, and contextual.12 furthermore, in the category of interpretation, sahiron syamsuddin divides the three streams of the qur’an’s interpretation viewed from the meaning. first, the conservative quasi-objectivist view. it is a view that the teachings of the qur’an must be understood, interpreted, and applied today as the qur’an was interpreted and applied to the era of the prophet muhammad pbuh and was delivered to the first generation (his friend). this interpretation view was followed by muslims, such as the ikhwanul munslimin in egypt and salafis in several islamic countries. second, subjectivist view. this view asserts that an interpretation is entirely the subjectivity of the interpreter so that the truth is relative. based on this reason, every generation has the right to interpret the qur’an following the development of science and experience at the time the qur’an is interpreted. this view was shared by hasan hanafi and muhammad syahrur. third, a progressive quasi-objectivist view. this stream believes that interpreters in the 10abu hay al-farmawi, al-bidayah fi al-tafsir al-maudu’i, (kairo:al-hadarah alarabiyah, 977), page. 17. 11sahiron syamsuddin dkk, pendekatan ma’na-kum-magzha atas hadis alqur’an dan hadis: menjawab problematika sosial keagamaan di era kontemporer, (yogyakarta: asosiasi alquran & tafsir se indonesia, 2020), page. 8-9. 12first, textualists argue for strict following of the text and adopt a literal istic approach to the text. yang kedua, semi-textuakist esensitally follow the textualists as far as lunguistic emhasis and ignoring sosio-historical context are concerned, but they pakcage the ethico-legal content in a samewhat ‘modern’ idiom, often within an apologetic discourse. yang ketiga, contextualist emphasize the socio-historical context of the ethico-legal content in the qur’an and of its subsequent interpreation. the argue for understanding the ithico-legal content in the light of the political, social, cultural, and economic contexts in which this content was revealed, iterpreted and applied. (abdullah saed, interpreting the qur’an towards a contemporary approach, (london and new york: taylor & francis group), page. 3. 24 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 millennial era are still obliged to explore the original meaning with the systematic tools of interpretation, as well as other interpretive instruments. it involves information about the macro-historical context of the arab world when revelation, modern theories of linguistics and literature and hermeneutika. this view is embraced by fazlur rahman with the concept of double movement, muhammadal-thalibi with the concept of al-tafsir almaqasidi, (interpretation based on the primary purpose of law enforcement), and nasr hamid abu zayd with his concept of al-tafsir al-siyaqi (contextual interpretation).13 as regards the approaches reviewed by experts, the composition of the qur’an has a fascinatingside and still has a unique background. muslims who seriously examined that the qur’an we read today were not arranged based on a chronology of the descent,but it based on a new arrangement. the order of qur’an that consists of 114 surah was believed from the prophet muhammad pbuh. moreover, some information stated that the arrangement is the result of ijtihad of friends (sahabat).14 as we have seen in the history of ulum al-qur’an, the mystery behind the composition of the qur’an, it has invited muslim scholars to conduct in-depth studies to produce knowledge known as muna>sabah which explores the relationship among verses in the surah, or between surah in the qur’an. anchored in the above facts, asto respond to mustansir mir’s statement, all approaches used in qur’an interpretation have not been able to give serious attention to its arrangement. some of the approaches also have not given significant consequences hermeneutically towards the qur’an’s arrangement.15 in this case, mustansir mir took a new approach to understanding the qur’an. he provided a significant interpretation of irony’s study. the biogra ph y of m un t a sir m ir muntansir mir is a pakistani scholar. the figure who was born in 1949 completed his bachelor of arts (ba) and master of arts (ma) education at punjab university (lahore, pakistan) in 967 and 1969. mustansir mir continued his master’s study for the second time at the university of mihigan 13sahiron syamsuddin dkk, pendekatan ma’na-kum-magzha atas hadis alqur’an dan hadis: menjawab problematika sosial keagamaan di era kontemporer,page. 3-6. 14muhammad husain al-zahabi, al-tafsir wa mufassirun jilid ii, (kairo: dar alkutub al-hadisah, 1976), page. 496. 15mustansir mir, coherence in the qur’an: a study of islahi’s conep of nazm in tadabur-i qur’an, (washington: american trust publications, 1986), page. 3. azam: the irony approach in the qur'an | 25 (ann abror, michigan, graduated in 1980). mustansir mir then continued his doctoral studies at the same university. in 1983, mustansir mir achieved the doctor of philosophy title with a dissertation entitled “thematic and structural coherence in the qur’an: a study of islah’sconceptibility of nazm”.16 mustansir mir was also actively taught on some campuses, such as michingan uneversity. mustansir mir served as an assistant professor of midwife near eastrem studies for seven years (1986-1993). he taught at one of the universities in lahore pakistan (possibly in the punjab university, his previous campus), the international islamic university of malaysia (iium), and yungstown state university (ysu) which is located in the city of younstown, the state of ohio, united states. at yungstown state university (ysu) mustansir mir taught islamic studies courses with a focus on qur’anic studies and iqbal. in addition, he was also given the mandate of managing the center for islamic studies (tcis, the center for islamic studies, structurally under the department of philosophy and religious studies).17 besides being busy with teaching and managing tcis activities, mustansir mir actively participates in academic-public activities both in the local18 and international community.19 16ahmad fathurrohman dardiri, bibel sebagai sumber tafsir al-qur’an (studi pemikiran mustansir mir dalam understanding the islamic scripture: a study of selected passages from the qur’an), (yoyakarta: tesis uin sunan kalijaga, 2015), page. 92. 17ahmad fathurrohman dardiri, bibel sebagai sumber tafsir al-qur’an (studi pemikiran mustansir mir dalam understanding the islamic scripture: a study of selected passages from the qur’an),page. 92-93. 18among the activities participated by mustansir mir in the local academic community are as follows. the first: the speaker at the terrorism discussion held by ysu after the september 11, 2001 tragedy, on october 18, 2001. the second: the speaker at the monotheistic religions discussion held by the adult education coomitte of st. michael parish. the weekly activity during october 2001 invited many speakers. on october 15, rabbi simeon kolko spoke about judaism, october 22 pat manning spoke about christianity, and october 29 mustansir mir about islam. the third: speaker at howland community chruh on november 11, 2001, with the theme "islam in the ccontext of current conflicts ". fourth: speakers at a meeting with ppb representatives on the theme "roots of terrorism", held in younggstown on january 24, 2002. the fifth: recipients of awards in the field of philoshopy and religious studies from the distinguished profeshorship awards, on april 28, 2002. sixth: speaker main (kynote speaker) at the islamic house of socity of greater younstownpenhouse event on september 11, commemorating the september 11, 2001 tragedy. at the kilcawley center, august 13, 2003. the eighth: leading the discussion entitled "studying the jewish traditions: the joseph story". the ysu campus was held on february 13, 2006. the eight: speakers at the leaders symposium post-series of 26 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 mustansir mir has a religious view that there is truth in religion besides islam. this view becomes the essential foundation for mustansir mir in assessing that both the qur’an and the bible have the same message content. this view was applied by mustansir mir in his work “understanding the islamic scripture: a study of selected from the qur’an” which explicitly cites the bible as one of its sources. according to mustansir mir, quoting the bible is no strange thing to the interpretive tradition. there were several classical and modern interpretations that quoted the bible. however, the commentators were reluctant to formally show the need for the bible as a source of reference for their works.20 moreover, mustansir mir studied interreligius which was pioneered in 1988. he used the article “the qur’an as literature” that appreciated the literary masterpiece of the bible and the qur’an. four years later (1992), based on the qur’ anic literary concept that he mastered, mustansir mir compared the types of the qur’an dialogue and the bible in the “dialogue in the qur’an” article. he also compared the irony in the story of the prophet joseph in both the qur’an and the bible that was written in“irony in the qur’an (2000)”. socially, mustansir mir was successful with his activities. while from the academic side, the two articles entitled “the jewish and christian encounter with modernity: relevance for muslims” and “christian perspectives and science and their significance for modern muslim thought” are proof that the academic side of mustansir mir runs in balance with his social activities. both drama shows and the "j.b." by archibald macleish organized by the ysu theater department. forum on april 7, 2006. the ninth: one of the speakers in a panel discussion titled "the sacred: a clahs about civilitazion" which discusses the controversy of making caricatures of muhammad, on april 19, 2006, at mcdonough museum. the tenth: muntansir mir was the speaker in the series ysu's fall 2007 lecture, with the theme "understanding the roots oh the problems in the middle east", on november 2, 2007. the eleventh: speaker at the seminar titled "studying the jewish and islamic traditios: conception of evils", by ysu on april 10, 2008. twelfth: speaker at the ysu seminar entitled "studying the jewish and islamic traditions: conceptive justice", on september 30, 2009. thirteenth: speaker at the ysu general seminar entitled "studying judaic and islamic traditions: wowen in judaism and islam ", on 10 february 2010. fourteenth: speaker of the community leture series organized by cs lewis institute (csli). public lecture with the theme "are we free and does it matter?" took place on march 21, 2014 at butler borth, younstwons. discusses the link between freewill (freedom of will) and determinism (limited will) in philosophy. (ibid, pp. 9596). 19ibid, page. 96-97. 20ahmad fathurrohman dardiri, bibel sebagai sumber tafsir al-qur’an (studi pemikiran mustansir mir dalam understanding the islamic scripture: a study of selected passages from the qur’an), page. 97-98. azam: the irony approach in the qur'an | 27 articles are evidence of how mustansir mir respected the thoughts of jews and christians and made them a reference for muslim communities.21 the s oc ia l hi st ory of t he book a n d s it h emic s in “ iron y in t he qur’ a n : a s t udy of the s t ory of j ose ph ” according to mustansir mir, an appreciation of the current composition of the qur’an, with its surah as units, has only received more attention in interpretive studies since the 20th century. interpretations that use such prominent features are, for example, the works of asraf’ ali sanafi (186311943), sayyid qutub (1906-1966), muhammad ’izzati darwaza (his work was published in 1962), muhammad husain thabatabi (1903-1981), and hamid aldin al-farahi (1863-1930). appertaining to his analysis of the previous interpreters’ works, muntansir mir found that most of them interpreted the qur’an onlywith theological interpretation and considered as an absolute interpretation. it implies that there was no other styles of interpretation. hence, qur’an is feared by two aspects of literacy. firstly, creating an appreciation, as if there was no new scope and an interpretation of literature depends on dogma, an unwanted prerequisite. since infidels were challenged by the qur’an, even they are not believers. secondly, it is obscured by the beauty of the qur’an which attempts to prove that the qur’an cannot be matched or even predicted. this is evidence of many works that have been written to ensure al-qur’an’s literation, indicating that the qur’an is proven to be genuinely incomparable. one of the standard texts on the easy acceptance of al-qur’an is i’jaz al-qur’an abu bakar muhammad bin thayyib al-baqillani (950-1013). while the book presents theological doctrine with a discussion, there is an attempt to direct all the ability to describe it as offering a sharp analysis of and rhetorical aspects.22 mustansir mir said that studying the qur’an should be appropriate and completed with its sacredness and its existence that remains the form of li kulli makan wa zaman. this discussion is focused on a single literary element, namely irony in the twelfth surah in al-qur’an. it offers a small contribution to the fulfilment of the need. the law of god which was once treated as a test on the prophet joseph contained five discussions. the first, summarizing the story 21ahmad fathurrohman dardiri, bibel sebagai sumber tafsir al-qur’an (studi pemikiran mustansir mir dalam understanding the islamic scripture: a study of selected passages from the qur’an),page. 126-127. 22mustansir mir,irony in the qur’an: a study of the story of joseph, (issa j. boullata, ed. literary structures oh religi meaning in the qur’an. curzon studies in the qur’an richmond, surrey, uk: curzon, 2000. 173-1187, chapter 8), page. 173. 28 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 of the prophet joseph that has been told in the qur’an (part i summarizes the story in the joseph in the qur’an). the second, quoting and checking statements found in selected interpretations that work on irony in surah (part ii cites and examines comments found in selected interpretations works about irony in the surah). the third, analyzing the story of the qur’an (part iii is analyzing the qur’ anic story). the fourth, comparing the irony version of the qur’an with stories in the bible. (part iv compare, from the standpoint of irony, the qur’an’s version of the story the biblical). the fifth, state the conclusion in learning (part v states the conclusions of the study).23 the impl ic a t ion of i ron y in t he q ur’ a n fr o m mun st a n sir mi r’ s pers pec t i ve this part discussesirony in the qur’an and the bible from the perspective of mustansir mir. it also discusses the history of joseph in the qur’an and the bible. before presenting the story of the prophet joseph, it is essential to know what irony is and its implications in the qur’an and the bible. the irony in the indonesian big dictionary (kbbi) defines as“an event or situation that is contrary to the expected or supposed thing to occur, but has become a destiny”. so it can be said that irony is a drama or an event that occurs out of logic because it becomes a fate from god. then the question arises about what are the implications of irony from the perspective of mustansir mir. thus, the writer will outline mustansir mir’ view about irony in the story of joseph. mustansir mir put irony as follows:24 1. if the prophet joseph were discouraged after being thrown into a well, his fear would be proven. he would be judged to have no commitment and courage to continue his goals and dreams of his ancestors. 2. potiphar (aziz) refused to believe his wife’s accusations against the prophet joseph. he immediately realized that the fault was with his wife.25 then he rebuked prophet joseph and asked him to forget the whole incident. but just as prophet joseph felt he had been acquitted, he was sent to prison. in a series of times when the prophet joseph was seduced by potiphar’s wife, he saw the power of god so that he can survive from the 23ibid, page. 173-174. 24mustansir mir, irony in the qur’an: a study of the story of joseph, page. 178179 25namely aziz’s wife using gentle words asked joseph to made love (انيواقعها) with her. then she closed the door and invited joseph to copulate her. there are some opinions that there are seven doors locked by aziz’s wife. (qurtubi, (qurtubi, al-jami’ li ahkam al-qur’an, jilid xi, (beirut: dar al-fikr), page. 305-306. azam: the irony approach in the qur'an | 29 deceit. among the power of god that happened to prophet joseph was the presence of his mother rahel, her aunt leah and her father ya’qub, then the presence of his master.26 3. the prophet joseph was proficient in interpreting exciting dreams.27 he was able to interpret his fellow prisoners’ dreams correctly. he can also give the interpretation of the king’s dream of saving egypt from economic collapse. it is undeniable that the qur’an aimed to prove that the miracle existed in the prophet joseph to interpret dreams is a gift from god, where he cannot look into his future. however, some irony is still attached to the fact that people who help prevent evilness cannot see what is happening in his future. this event began with a dream of eleven stars, one sun and one month prostrate to the prophet joseph. the prophet joseph understood that his dream was an indication showing that he was a particular person chosen by allah. the prophet jacob, his father, then asked him not to tell his dreams to his brothers because they would be very jealous of him. meanwhile, his brothers planned to get rid of the prophet joseph. they asked permission for the prophet jacob to allow prophet yusuf to go with them for a walk. afterwards, they threw the prophet joseph into the well. to the prophet jacob, they created a false story about the death of the prophet yusuf. they brought some false evidence to strengthen their argument. however, the prophet ya’qub did not believe them.28 his brothers’ deception about the prophet joseph required his father not to be sad.29 although the prophet joseph was deceitfully thrown into a well, his brothers told their father that the prophet joseph was eaten by a wolf. some of them said: “do not kill joseph”, according to qatadah, namely rubil, said: “do not kill joseph, because killing is a bi sin”.30 actually, they did this badness due to they were not willing to see allah’s gift to the prophet joseph. it 26eve woogen, the best of stories: yusuf as hebrew translation of the qur’an, (tn.p, 2012), page. 48. 27according to al-maturidi, "allah taught the prophet yusuf to ta’wilsuhuf that happen in the prophet ibrahim and other, and also god taught how to ta’wilsuhuf and events that will occur". (abu muhammad bin muhammad mahmud al-maturidi, ta’wilatu ahlissunah, tafsir al-maturidi, jilid vi, (beirut: dar al-kutul al-ilmiyah), page. 209. 28muhammad rustom, the qur’nic story joseph as a “of the human soul”, priprint version; forthoming in mahreb review, page. 2. 29mustansir mir,irony in the qur’an: a study of the story of joseph, page. 174. 30muhammad nawai al-jawi, marah labid li-kaysfi makn al-qur’an al-majid, (surabaya: dar al-ulum), page. 393. 30 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 was the reason underlying the prophet jacob to prevent the prophet joseph to tell his dreams to his brothers.31 the prophet jacob tried to remind the prophet joseph about what his brothers might do to him.by seeing such a situation, the prophet jacob finally did not believe the prophet joseph’s brothers.32in the end, the prophet jacob patiently accepted what had happened. his brothers believed that as soon as joseph came out of jacob’s view, he would immediately come out of jacob’s mind (verse 9) “yakhlu lakum wajhu abikum” (you will get executive attention from father,). as we have seen, their hopes turned out financially. here we will note that there is a possible irony in the use of the word wajh, “face” in verse (9). as a result of his deep sadness over joseph’s disappearance, the prophet jacob lost his sight and therefore could not see the brothers. instead of turning his face towards them, he spoke, turning completely away from them, as if he could not even see them. that was the thought of the prophet joseph that was worth seeing. surprisingly, the prophet jacob regained his eyesight only when he took joseph’s robe and believed he would meet him again. previously, after leaving the prophet joseph in the wilderness, the brothers returned to jacob and lied to him about joseph.33 given this situation, the prophet joseph’s brothers saw that their father did not believe them. they said: “you will not believe us even if we tell the truth”. it implies irony in two senses. first “wa law kunna sadiqin” (even if we tell the truth). as such, these are non-committed statements made by people with an anxious conscience, and may be followed by words that are not expressed: “and we know we are not telling the truth”. thus an ironic comment on the report they gave to the prophet joseph. second, this verse is proleptic. when, in a letter, they explained to the prophet jacob why they failed to bring benjamin back from egypt, the brothers, to their knowledge, told the truth (verses. 1-2). still, the prophet jacob did not want to believe them, ironically a statement “you will not trust us even if we tell the truth”.34 the essence irony of the prophet joseph’s journey can be concluded in a statement: “evil intended by humans turns out to be good by god”. the joseph’ brothersput much efforts to send the prophet joseph to be forgotten. 31fuad al-aris, pelajaran hidup surah yusuf, yang tersirat dan yang memikat dari kisah hidup nabi yusuf a.s, (jakarta: zaman, 2005), page. 29. 32fuad al-aris, pelajaran hidup surah yusuf, yang tersirat dan yang memikat dari kisah hidup nabi yusuf a.s,page. 29-30. 33mustansir mir,irony in the qur’an: a study of the story of joseph, page. 180 34mustansir mir,irony in the qur’an: a study of the story of joseph, page. 181. azam: the irony approach in the qur'an | 31 nevertheless, it became a means of lifting him to the peak of fame and power. also, all the conspiracies to get rid of the prophet joseph eventually became his mercy. in kanaan, the prophet joseph was thrown into an egyptian pit in prison. the first event was due to the hatred of his brothers towards him, and the second event was from potiphar’s wife towards the prophet joseph.35 from the journey of the prophet joseph and his brothers, it appears to be an irony who’s right and wrong. god will never be wrong in judging, and his will is always dominant.36 in the sense that the prophet joseph did not have a loser character. the prophet joseph who was abandoned became the ruler of egypt, a ruler who filled with the sadness of the prophet jacob, in order to gain his lost sight and be proud of a jealous brother who finally saw the light. finally, the story means that the irony of the prophet joseph is not tragic. still, irony has pushed a few lessons, short lessons spoken verbally in the letter but sufficiently illustrated by developing the story. both of these lessons can be quoted as follows: “god did not leave them and god gave it all to those who make mistakes as an opportunity to correct their mistakes (brothers of the prophet joseph)”.37 in the thesis that evil intended by humans to be good by god, in this story there is an irony that is opposed in another thesis story: “that innocence sometimes comes inappropriate damage even though ultimately the damage gives way to goodness”. but the next thesis is overshadowed in the first story, and both of them are resolved into mastering the thesis that is, which is the primary control of god, inevitably fulfils its purpose. the word of god: “take full control of his affairs, but most people do not know.” (sura yusuf verse 21).38 35mustansir mir, the muslim world, the qur’anic of joseph: plot, themes characters, no. i, vol. lxxvi, januari 1986, page. 3. 36that god is dominant and alaways fulfills his purproses is a therme that is not peculiar to joseph but isexpresest in many other place in the qur’an. whats is peculiart to joseph is the which the theme is brought hom-thorugh a sustainrd use irony. (issa j. boullata, ed. literary structures oh religi meaning in the qur’an. curzon studies in the qur’an richmond, surrey, uk: curzon, 2000. (irony in the qur’an: a study of the story of joseph: mustansir mir), page. 177. 37mustansir mir,irony in the qur’an: a study of the story of joseph, page. 177. 38 mustansir mir, irony in the qur’an: a study of the story of joseph, page. 176177. 32 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 the s t yles a n d met h ods of mu st a n sir mi r’ s pers pec t i ve in “i ron y in the qur’ a n : a s t u dy o f t he s t or y j os ep h ” mapping the types of the typology of thought in the interpretation of the qur’an is aimed at making it easier to distinguish between the features and characteristics of each interpretation of the qur’an being studied. hence, in the discourse of contemporary islamic thought, hermeneutic discourse becomes one solution to the impasse of islamic methodology seems to be something that is necessary. contemporary thinkers such as arkoun, nasr abu zaid, hasan hanafi, amina wadud-muhsin, fatima mernessi, muhammad shahrur, and other figures often allude to this method.39 muhammad husein al-zahabi put forward seven trends that develop in the realm of interpretations. it includes the interpretation of bi al-ma’tsur, interpretation of bi al-ra’yi, interpretation of sufis, interpretation of fiqh, interpretation of falsafi, interpretation of ilmi and interpretation of adabi and ijtima’i.40 according to the writer’s analysis, in his presentation mustansir mir is more inclined to the realm of tafsir al-ra’yi. he prefers rationality to the meaning of the birth of the text itself. then it can be said that mustansir mir has a new style or method of interpretation, and from the new method (contemporary). the method of reading texts is that he directs the interpreter to not only aware of what is stated in the text and how to speak it, but also to be aware of what is not stated in the text and how it is silenced.41 in the development of qur’an interpretation time by time, the term interpretation style has been familiar, and it variesdependson the expertise and tendencies of the mufassir themselves. every commentator commonly has specific fields in interpreting the qur’an according to the background of his knowledge so that various patterns of interpretation exist. qur’an is the words of allah and is an indisputable fact that all muslims throughout the world read and recite in arabic.it is unique throughout history and always varies in interpretation.42 39 m. nur zuhdi, pasaraya tafsir indonesia dari kontestasi metodologi hingga kontekstualisasi, (yogyakarta: kaukaba dipantara), page. 23-24. 40 muhammad husain al-zahabi, al-tafsir wa mufassirun, jilid 1, (beirut: turast, 1976), page. 20. 41 muhammad abed al-jabiri, formasi nalar arab kritik tradisi dan wacana agama, (jogjakarta: ircisod, 2014), page. 99. 42 inggid mattson, ulumul qur’an zaman kita pengantar untuk memahami konteks, kisah, dan sejarah al-qur’an, (jakarta: zaman, 2016), page. 203. azam: the irony approach in the qur'an | 33 as regards the methods applied in interpreting the qur’an, nashruddinbaidan in his book, mentioned that there are four methods developed by interpretive scholars. they are the global method (al-manhaj alijmali), analytical method (al-manhaj al-tahlili), the comparative method (almanhaj al-muqaran), and the thematic method (al-manhaj al-mawdhu’i).43 according to these four methods, it can be seen what method mustansir mir used in his interpretation. as far as the writers’ observations, mustansir mir is more inclined to use analytical and comparative methods (tahlili and almanhaj al-muqaran), it can be analyzed from the following example: “the relationship of joseph with his father and his brothers conceived in the qur’an is very differently than it is in the bible. in genesis, jacob, while he must know about the brothers’ hatred of joseph, does not seem to entertain seriously the possibility that the brothers would try to harm joseph. in the qur’an, on the other hand, the brothers do not enjoy the trust of jacob. accordingly, while in genesis jacob can send joseph in search of the brothers (37:13-14), the incident would have been out of place in the qur’an and so does not occur i it all. as we saw, jacob in the qur’an has a keen theoretical premonition that joseph’s brothers might do him harm, which becomes ironic when, in actual practice, jacob is found to be incapable of warding misfortune off from joseph. the character of the qur’ anic jacob, it would appear, is somewhat more complex than that of the biblicalfor one thing, he is less credulousand this makes for pungent irony in the qur’ anic incidents involving him”.44 43nashruddin baidan, metode penafsiran al-qur’an (yogyakarta: pustaka pelajar, 2002), page. 17. 44joseph's relationship with his father and brothers understood in the qur'an is very different from what is in the bible. in the event, although jacob had known about joseph’s brothers' hatred towards him, he did not seem to show seriously the possibility that the brothers would really try to hurt joseph. on the qur’an, on the other hand, his brothers do not enjoy jacob’s trust. thus, while in genesis jacob could send joseph to look for his brothers (37: 13-14), the incident was out of place in the qur'an and therefore did not occur at all. as we have seen, jacob in the qur’an has a sharp theoretical premonition that his brothers joseph might hurt him, which becomes ironic when in actual practice, jacob is found unable to ward off the bad luck of joseph. jacob's qur'anic character somewhat seems more complex than that of the bible for one thing, he is less credible and this makes a sharp irony in the qur'anic incident involving him. (mustansir mir, irony in the qur’an: a study of the story of joseph), page. 183. 34 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 the text above indicates the character of the prophet jacob and his sharp analysis of something that will happen to his son (joseph), where his brothers will hurt him. mustansir mir, in this part, compared the interpretation of the qur’an with the bible. accordingly, “the accurateness of the prophet jacob analysis towards what would occur to joseph” in the qur’an seems more complicated than in the bible. it is also following the interpretation of sheikh al-thusi. when the prophet jacob said:” how painful my heart is due to my separation from joseph”, indicated that this incident was news from god about the prophet jacob when he was looking for joseph’s brothers to ensure joseph’s safety and save him from their guile.45 the com pa rison of must a n si r mi r’ s in t er p ret a t ion of th e qu r’ a n a n d bibe l in “iron y in th e qu r’ a n : a s t udy of th e s t ory j ose ph ” the qur’an is a divine revelation came with miracles. without intense attention, people can assume that many similarities in some verses of the qur’an are only a repetition of editors. for this reason, the presence of the method of interpreting verses that have the same or similar editorial is very useful. appertaining to the comparative method used by mustansir mir in interpreting, the question arises as regards the way he compared the interpretation between the qur’an and the bible. before coming to the discussion, it is necessary to explain the notion of comparison (muqaran). nasruddin baidan explained that it is an activity of comparing the text of the qur’an’s verses that have the similar editorin two or more cases, have a different meaning for the same case, compare the verses of the qur’an with the hadiths that seems contradictive since its presence, and compare various commentators’ opinions.46 editorial differences give a signal about the mental state and mind of mukhatab on the presentation of an interpretation47. since the qur’an has lots of vocabulary (mufradat) and meaning, the chosen word can respond to various changes in situation, space, and time, and produce 45abu ja’far muhammad bin hasan al-thusi, al-tibyan fi tafsir al-qur’an, jilid vi, (bairut: daru ihyau al-turast al-arabi), page. 107. 46nasruddin baidan, metode penafsiran al-qur’an, (yogyakarta: pustaka pelajar, 2002), page. 65. 47m. quraish shihab, kaidah tafsir, syarat, ketentuan, dan aturan yang patut anda ketahui dalam memahami ayat-ayat al-qur’an, (jakarta: lentera hati, 2013), page. 383. azam: the irony approach in the qur'an | 35 various interpretations.48 thus, it is no wonder if there is a difference in interpretation because the qur’an is universal.49 the contextualization of the qur’an expects interpreters to keep in mind the hierarchical nature of the values found in every qur’anic text. in the contextualization process is an attempt to determine the same level of significance. one of the most challenging issues in the contextualization process is the effort to determine the level of significance that should be placed on the specific qur’anic values that have been identified in the text under study.50 the qur’an will always be interpreted, and that interpretation will not reduce the holiness of the qur’an itself. muntasir mir, regarding this point, made two observations on the attempted interpretation of muslims in the story of the prophet joseph in the qur’an: 1. there is no doubt that some qur’anic commentaries note the presence of irony elements in the story of the prophet joseph. a good example is the following qurtubi reading: commenting on frase wallahu ghalibun ala amrihi (and god is in full control of his affairs-god’s will always prevail). imam qurtubi writes: “the wise man’swordstowards this verse: (god holds full control of his will). although the prophet jacob told his son joseph not to confuse his dreams to his brothers, god’s will always prevail. therefore, theirony happened beyond reason to the prophet joseph towards his dream. then his brothers planned to kill the prophet joseph, but god’s will always prevail even when the prophet joseph became the king they bowed to the prophet joseph. then his brothers hoped to secure attention for their father, but god’s will always prevail, so that their fathers’ hearts became shy to them and even after seventy or eighty years the prophet jacob thought and said: unfortunately only for joseph!. then they thought to be good (after 48when the qur'an reaches the hands of man, the truth of that religion has become an interpretation, and the interpretation does not exist except that it has no imperfections when compared with the original religion of god. this imperfection can take two forms. first, a human interpretation can be sure to contain the potential for error, and it can be ascertained not free from error, and secondly, the truth that humans capture from god, although it may be true, is partial.(haidar baqir, islam tuhan islam manusia, agama dan spiritualitas di zaman kacau, (bandung: mizan, 2019), page. 10-11. 49muchlis m. hanafi, moderasi islam, menangkal radikalisasi berbasis agama, (pisangan ciputat: ikatan alumni al-azhar dan psq), page. 156. 50abdullah saeed, al-qur’an abad 21, tafsir kontekstual, (bandung: mizan, 2016), page. 109. 36 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 evacuating the prophet joseph),and that was their repentance. still, god’s will always prevail, they forgot their sin persisted in it after seven years had passed, they made an acceptance (their mistake), previously, the prophet joseph, said to their father: “indeed we made a mistake”.51 2. in some cases,as regards the prophet joseph irony’s interpretation, it seems that it does not exist in the qur’anic text. however,it existoutside the qur’anic text, precisely in the below andit refers to the text. the starting point for the dramatic conflict in the story is the prophet jacob’s love for joseph, or more precisely, his brothers’ perceptions of love who thought that the prophet jacob’s love was only for joseph. the qur’an seems to indicate that the prophet’s feeling for joseph was based on recognition of his extraordinary talent.52 he was very sensitive to losing his charisma because of the sadness of losing joseph.53 the journey and irony of the prophet joseph from time to time were not only about the conflicts between the brothers but also the past event outside his family. among them is responding tohis two prison friends’ feeling. they were amazed and liked the prophet joseph. for the trauma or irony that had happened to him, the prophet joseph begged them to forget their feeling. in this point, mustansir mir interpreted the irony that happened to the prophet joseph as clear as possible. the prophet joseph responded to his prison friends who liked him like what was written in the following: “i implore you, in god’s, not to love me! for, by god, not one person ever loved me without my suffering some kind of misfortune on account of his love. my aunt loved me, and i suffered misfortune on account of her love. my father loved me, and i suffered misfortune on account of his love. then 51mustansir mir,irony in the qur’an: a study of the story of joseph, page.175 52the prophet jacob felt that, among all his sons, only joseph was qualified to carry on the tradition of abraham after he was confirmed in his views after he dreamed of the prophet joseph.(mustansir mir, the muslim world, the qur’anic of joseph: plot, themes characters), page. 13. 53the prophet jacob did not believe the news of the death of prophet yusuf from his brothers. it can be combined that the prophet jacob is the ideal of destiny and tadbir: unlimited belief in god, does not become a barrier for him from the dangers that will come. but when his prevention failed, he brought misfortune by shouting his heart to god. (mustansir mir, the muslim world, the qur’anic of joseph: plot, themes characters), page. 13. azam: the irony approach in the qur'an | 37 the wife of my master loved me, and i suffered misfortune on account of her love. so do not love me, may god bless you!”.54 grounded on the above text, it describes the journey of the prophet joseph and irony happened to him. mustansir mir then compared the story of joseph in the qur’an and the bible. the text above indicates that the prophet joseph forbade whoever to like him due to the misfortune that had happened, and the irony was out of logic. mustansir mir revealed and compared the differences between what statedin the qur’an and what stated in the bible. one of his interpretation in both the qur’an and the bible is the qur’an illustrates that joseph’s brothers previously made planning (before removing the prophet joseph), while in the bible it was done spontaneously, without any prior planning. from the following passage, we can see how mustansir mir illustrates it in the text: “major difference in the plot is that in the bible, the brother’s attempt to dispose of joseph is spontaneous whereas in the qur’an it is premeditated. in genesis, since the conspiracy is hatched on the spur of the moment and away from home, jacob has left out of the picture altogether. in genesis the brothers take advantage of jacob’s ignorance, in the qur’an the use the method of deception: to put a smooth face on the conspiracy, they seek jacob’s approval to take joseph out on a picnic. this difference between the two versions results in some twists of irony that are peculiar to the qur’an. the qur’ani>c incident involving benjamin’s travel to egypt, for example, may be taken to be a rich ironic replication of the similar incident involving joseph, related earlier in the sura. the same cannot perhaps be said of the corresponding genesis incident involving benjamin’s travel to egypt”.55 54i ask you in the name of god so that no one likes me, nothing without suffering such as misfortune because of love. my aunt loves me and i suffer in misfortune. then my father loved me and i suffered because of his love. then my master's wife loved me and i suffered in misfortune. so don't love me, may god bless you. (mustansir mir,irony in the qur’an: a study of the story of joseph), page. 176. 55the main difference in the plot of story is that in the bible the brother's attempt to remove joseph spontaneously whereas in the qur'an it was planned beforehand. in genesis, because the conspiracy was moved suddenly and away from home, jacob was not included at all. in genesis, the brothers took advantage of jacob's ignorance, in the qur'an using a deceptive method: to make a smooth face at the plot, they sought jacob's approval to take joseph out on a picnic. the differences between these two versions produce some irony that is specific to the qur’ran. the qur'anic incident involving benjamin's trip to egypt, for example, can be considered as a rich 38 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 in another text mustansir mir also illustrates the difference between the text of the bible and the text in the qur’an. one of the texts in the bible, that the hatred of his brothers joseph, because the prophet joseph brought bad reports to his father. however, in the qur’an this is not the case. the qur’an illustrates that the prophet jacob who forbade his son joseph from telling his dreams to his brothers, because the prophet ya’qub knew about joseph’s dream ta’wil, and prophet ya’qub was worried that joseph would tell his brothers his brothers, but joseph’s brothers understood about his dream ta’wil, so they had jealousy and envy towards joseph.56 why did joseph’s brothers envy joseph? it was because they understood about the ta’wilof joseph’s dream where joseph would be god’s chosen people.57 then it becomes clear that mustansir mir compared the interpretation of the story in the qur’an and the bible. it revealed that in his interpretation mustansir mir is not solely in the context of interaction with the qur’an, but also interacts with the bible.58 comparison of the two we can see the presentation of mustansir mir in the text, namely: “in the bible one of the reasons given for the brothers’ hatred of joseph is that “joseph brought an ill report of them to their father” (gen.37:2). the qur’an does not contain any mention of this; it presents joseph as a completely innocent person who falls victim to the sheer malevolence of his brothers. now if, according to bible, joseph used to bring jacob evil reports about his brothers, then even though it would in no way justify the brothers’ cruel treatment of him, the brothers’ hostility toward him would become somewhat understandable, especially if joseph used to indulge in that reprehensible habit very often. this would seem to blunt slightly the edge of the irony”.59 ironic replication of a similar incident involving joseph, which was related earlier in the sura. the same thing might not be said about the corresponding incidents involving benjamin's trip to egypt. (mustansir mir, irony in the qur’an: a study of the story of joseph), page. 182. 56 syaukani, fathul qadir, al-jamik baina fannirriwa>yat wa al-dira>yah fi ‘ilm al-tafsir, jilid iii, (di tahkik dan hadisnya di takhrij oleh dr. abd al-raman umairah), page. 7. 57allah will make you the chosen man "joseph". (1) bow to you "josephf" and be given the level of prophethood, (2) his brothers are not appointed as prophets from the beginning or the end, because a prophet will not plan to kill muslims. (qurtubi, aljami’ li ahkam al-qur’an, (beirut: da>r al-fikr), pages. 128-133. 58islah gusmian, tafsir al-qur’an kekuasaan di indonesia, peneguhan, konteks dan pertarungan wacana, (yogyakarta: salwa, 2019), page. 24. 59in the bible one of the reasons given for the brothers' hatred toward joseph is that "joseph brought a bad report about them to their father" (genesis 37: 2). the azam: the irony approach in the qur'an | 39 resting upon the above text, it is clearly seen that mustansir mir compared the journey of the prophet joseph and his brothers. according to mustansir mir, it was clearly seen the hatred of joseph’s brothers. due to false lousy news to the prophet jacob, it brought disaster to the hatred of his brothers towards joseph. however, in the qur’an, it is not the same description of the text. the prophet jacob reminded joseph not to tell his dreams to his brothers because of fear that there was an unfortunate irony on the prophet joseph, although irony happened out of their logic. from the interpretation of mustansir mir above, there is a different interpretation about the story of joseph’s journey. it can be from of imam suyuti’s interpretation who stated that it was not joseph who brought a bad report to his father, but it caused byhis brothers spiteful towards joseph. imam suyuti narrated from ibn jarir and ibn abi ha the team from suda said that “the prophet jacob landed in sham, there was no purpose except joseph and bunyamin, so joseph’s brothers was jealous and envious because they feel the prophet jacob’s love was only for joseph.60 this also strengthened the interpretation of al-alusi. he indicated that it was not joseph who brought a bad report to his father, because it is impossible for a prophet to bring a false report or a hoax. however, mustansir mir is not firm in responding to this. it is a very clear interpretation of al-alusi that joseph is god’s chosen person. god completed his favours on joseph as god gave his favours on two previous fathers, namely ibrahim and ishak.61 con c lusi on mustansir mir, in his presentation about the study of irony in the qur’an, revealed an interpretation that is rarely done among other commentators. then it was concluded that mustansir mir was a very neutral person. he interpreted the qur’an with the bible, quoted from previous scholars, and compared the qur’an with the bible in an interpretation. one of qur'an does not mention this; it presented joseph as the truly innocent person who was the victim of the crime of his brothers. now, if according to the bible, joseph used to bring evil reports to jacob about his brothers, so even if that would justify his brothers 'cruel treatment of him, the brothers' hostility towards him would be somewhat understandable, especially if joseph used to enjoy this despicable habit very often. this seems to gather a little bit of the tip of irony.(mustansir mir,irony in the qur’an: a study of the story of joseph), page. 183. 60jalaluddial-suyuti, durr al-mantsur fi al-tafsir bi al-ma’tsur, jilid viii, (qahirah: markaz lilbuhust waddirasah al-arabiyah wa al-islamiyah), page. 186. 61mahmud al-alusi, rauh al-ma’ani, tafsir al-qur’an al-adzim wa sab’i almasta>ni, (beirut: ihya’u al-turast al-arabi), page. 188. 40 | ajis : academic journal of islamic studies, vol. 5, no. 1, 2020 his findings of the irony of the prophet joseph’s journey in the qur’an is thatmustansir firmly said that the prophet joseph’s brothers were jealous tohim since they heard the news about the prophet joseph dreaming about eleven stars and the sun. it was because the dream implied that the prophet joseph would become king and became the successor to the religion of ibrahim. conversely, in the bible, the prophet joseph was the one who brought a false report on his father, so they hate the prophet joseph. mustansir mir is a very progressive interpreter. one example illustrated the irony of the prophet joseph is a journey that is not in accordance with the will of the prophet joseph but has become god’s choice and became god’s drama to increase the degree of the prophet joseph. refe ren c es abed al-jabiri, muhammad, formasi nalar arab kritik tradisi dan wacana agama, (jogjakarta: ircisod, 2014). al-alusi, mahmud, rauh al-ma’ani, tafsir al-qur’an al-adzim wa sab’i almastani, jilid xii, (beirut: ihya’u al-turast al-arabi). al-aris, fuad, pelajaran hidup surah yusuf, yang tersirat dan yang memikat dari kisah hidup nabi yusuf a.s, (jakarta: zaman, 2005). al-farmawi, abu hay, al-bidayah fi al-tafsir al-maudu’i, (kairo: al-hadarah alarabiyah, 977). 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 baidan, nashruddin, metode penafsiran al-qur’an (yogyakarta: pustaka pelajar, 2002). baqir, haidar, islam tuhan islam manusia, agama dan spiritualitas di zaman kacau, (bandung: mizan, 2019). fathurrohman dardiri, ahmad, bibel sebagai sumbertafsir al-qur’an (studi pemikiran mustansir mir dalam understanding the islamic. scripture: a study of selected passages from the qur’an), (yoyakarta: tesis uin sunan kalijaga, 2015). gusmian, islah, tafsir al-qur’an kekuasaan di indonesia, peneguhan, konteks dan pertarungan wacana, (yogyakarta: salwa, 2019). hasan al-thusi, abu ja’far muhammad bin, al-tibyan fi tafsir al-qur’an, jilid vi, (beirut: daru ihyau al-turast al-arabi). helmi, rahil, majas yang terkandung dalam al-qur’an terjemahan surat alhttp://dx.doi.org/10.29240/ajis.v3i2.578 azam: the irony approach in the qur'an | 41 baqarah, (seminar nsional uny, 2017). herman dkk, analisis gaya ironi dalam novel teuntra atom karya thayeb loh angen, jim pbsi, vol, 3no, 3, 2018. hitami, munzir, pengantar studi al-qur’an, teori dan pendekatan, (yogyakarta: lkis, 2012). husain zahabi, muhammad, al-tafsir wa mufassirun jilid ii, (kairo: dar alkutub al-hadisah, 1976). j. boullata, issa, al-qur’an yang menakjubkan, bacaan terpilih dan tafsir klasik hingga moderen dari seorang ilmuan katolik, (jakarta: lentera hati, 2008). kisworo, b., & hardivizon, h. 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hadith studies, vol. 5, no. 1, 2016. woogen, eve, the best of stories: yusuf as hebrew translation of the qur’an, (tn.p, 2012). zarkasy, al-burhan fi ulum al-qur’an, (al-qahirah: dar al-turast). zarzur, adnan muhammad, ulum al-qur’an, madhalila al-tafsir al-qur’an wa bayani ikjazihi, (beirut: maktabah islami). zuhdi, m. nur, pasaraya tafsir indonesia dari kontestasi metodologi hingga kontekstualisasi, (yogyakarta: kaukaba dipantara). 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 implementation of islam as rahmah li al-'alamin in indonesia: contributions, challenges and opportunities budi kisworo postgraduate of stain curup, bengkulu, indonesia e-mail: budikisworo@yahoo.com abstract: implementasi islam rahmah li al-‘alamin di indonesia: contributions, challenges and opportunities. prophet muhammad was sent with the teachings of islam, so islam is rahmatan lil'alamin.islam is a blessing for all humans and the nature. in language grace means that tenderness is combined with compassion. in other words, grace can be interpreted with affection. his grace or outpouring of affection is of meaningful and material. the meaningful grace is the enjoyment that comes from being close to allah swt, and this is only given to the believers. while the material grace is in the form of physical pleasure and given to all people.so, the prophet muhammad saw is the form of allah's love for all humanity. islam in indonesia will not be able to function as rahmatan lil 'alamin as long as the qur'an is only roled as the five kinds. islam will serve as rahmatan lil 'alamin only if muslims want to read the qur'an, memorize it, teach it to others, understand the content and intentions of its content, put it into national law,respect and obey it.. keywords: islam, rahmah li al’alamin, indonesia prolog allah sent the prophet muhammad as a mercy for all humans, both believers and unbelievers. mercy for the believers is allah’s giving guidance to them. with allah's guidance the believers obtain salvation life in the world and the hereafter. mercy for the unbelievers, that is in the form of not haste disaster for them as imposed to the people earlier that deny the doctrine of god. islam forbids humans to be arbitrary to god's creatures, not just to humans. in a hadith narrated by al-hakim, the prophet 106 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 declares:"who arbitrarily kills birds or other animals smaller than him, then allah will hold accountable to him". birds and other animals are created by god to fulfill human needs. if you will use the bird or other animals, humans are taught to apply smooth, not rude, let alone torture. if you will slaughter it, it is required to use a sharp knife, slaughter on the rapidly deadly part of the body, namely the neck by readingbasmalah. should not torture or kill animals, unless they disturb or endanger humans.it is the beauty of islam.being affectionate to all beings is at the core of islamic teachings. if against animals islam forbid to do arbitrary, let alone to humans, the creatures that allah's most glorified creation. islam teaches to do good action to others, even though they are non-muslims. the meaning of islam as rahmah li al-‘alamin islam is a religion of rahmatan lil 'alamin. this statement is actually a conclusion from the word of allah swt: إاِلَّ َرْحَمةً ِلْلعالَِمينَ َوما أَْرَسْلناَك we do not send you muhammad, but as a mercy to all nature (surah al-anbiya: 107) prophet muhammad was sent with the teachings of islam, then islam is rahmatan lil'alamin.islam is a blessing for all humans and the nature. language, grace means that tenderness is combined with compassion. or in other words, grace can be interpreted with affection. his grace or outpouring of affection is of meaningful and material. the meaningful grace is the enjoyment that comes from being close to allah swt, and this is only given to the believers. while the material grace is in the form of physical pleasure and given to all people. so, the prophet muhammad saw is the form of allah's love for all humanity. allah does not say 'rahmatan lilmu'minin', but says' rahmatan lil 'alamin' because allah swt wants to give mercy to all creatures with the sending of the prophet muhammad. he is sent by bringing great happiness. he also saved human from great tribulation. he became the budi kiworo: the implementation of islam | 107 cause of the achievement of goodness in the world and hereafter. he give enlightenment to human who previously was in ignorance. through mediation, humans get god’sguidance where human previous is in digression. this is god's grace for all people. even the unbelievers get benefit from this grace, the delay of punishment for them. allah will not directly degrade the punishment to the unbelievers as allah has sent it to the thamud’s people, the people of 'ad, drowned fir’aun, or the hail for the people of luth. however, allah will delay the punishment as long as there are people who practice the syari'ah of the prophet muhammad until the doomsdaycomes. that is the meaning of rahmatan lil'alamin for the unbelievers islam rahmatan lil 'alamin indeed is none other than islam that upholds human rights. islam obliges its people to respect humanity. islam does not tolerate any form of violence. on behalf of any and for any purpose, violence is not place in islam. islam also does not tolerate any attempt to fight for the truth by harming oneself or others, such as committing suicide bombings to fight for something more ideal, no matter how ideal it is. however, islam does not allow its followers to perpetuate the falsehood continuously. islam demands its followers to be responsible by enlightening others, both as individuals and through their various capacities.islam teaches its adherents to seek out the ideal options in offering every ideal mission that they embrace. islam teaches adherents to consult and dialogue in the face of important issues concerning the welfare of the people. if by way of deliberation, the people still find difficulties, islam does not necessarily send its adherents through the path of violence, but to surrender the affairs to allah swt. islam prefers unity and togetherness rather than difference, let alone hostility. our duty only conveys and introduces islam through wise means. we should not impose our will on others, even though it is to straighten the creed and belief of those who are clearly deviating from the teachings of islam. muslims are taught to practice as well as to implement islamic values of wasathiyyah rahmatan lil alamin.upholding the value of god, promoting human dignity, knitting unity, caring for togetherness, and caring about social justice in building civilization. islam rejects any misuse of religion for purposes that are inconsistent with the basic 108 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 character and purpose of religion itself. that is the meaning and spirit that was inflated by verse 107 of surah al-anbiya above. the contribution of islam as rahmah li al-‘alamin islam entered indonesia in the seventh / eighth century.1 there are also those who say in the 13th century.2islam spread in indonesia was originally brought by merchants from gujarat, persia and india. islam develops not through bloodshed. in java, for example, islam is conveyed by islamic advocates known as wali songo. islamic teachings can be accepted voluntarily by the javanese community because the method of delivering islamic teachings is used not by intimidation or violence, but in a gentle and peaceful way.wali songo did not directly oppose and eradicate javanese beliefs at that time, but with a wise approach and show the beauty and elevation of noble character. the height of islamic morals they conveyed among them is the similarity of human degrees in the presence of allah swt. at that time the javanese people embraced the hindu-buddhist religion that recognizes the castes in society, such as brahmins, knights, waisya, and sudra. of the four castes, sudra caste is the lowest caste and the object of oppression by the higher castes. thus, when wali songo explains the similarity of human status in islam, the sudra are much interested because islam teaches that human is equal in degree and does not differentiate their position before god on the level of caste. what distinguishes human degrees is their piety towards god. the cautious, even from the caste of the sudra, is more glorious in the sight of allah than other casteswho are not cautious. hearing the information, those who came from sudra and waisya caste were relieved. they feel defended and restored their rights as a whole human, so they flock to islam with joyful without any coercion. what wali songo does is one example of the demonstration of islam rahmatan lil 'alamin in carrying out missionary mission, with peace and compassion, not by violence and destruction. in other areas outside the 1uka tjandrasamita, “masuknya dan perluasan islam di indoneisa dalam hubungannya dengan islam di asia tenggara”, dalam seminar internasional tentang islam di asia tenggara. jakarta: lembaga penelitian iain syarif hidayatullah. 1986, hal. 17-30 2b. schrieke,indonesia sociological studies, den haag: w. van hoeve. 1995, hal. 37 budi kiworo: the implementation of islam | 109 island of java, islam is spread peacefully, so people accept islam voluntarily without the need for the lure of scholarships. at the beginning of the arrival of islam in the archipelago, muslims are still a little, but in a short time islam developed and accepted as a community religion. the practice of islamic teachings in muslim societies is not only about mahdhah worship but also legal issues, muamalah and jinayah problems. at that time the muslim community did not have a separate government. if there were disputes in the community, especially those related to islamic law, they tahkim or ask people who are experts in the field of religion (muballigh / scholars) to solve their problems. over time, the muslim community was able to establish selfgovernment and their king was muslim. at this stage the dispute issues between them were handled by the authorities. however, because it is not necessarily the sultan or the king of islam is mastering the problem of islamic law, so it is done delegation of authority or tauliyah to solve the problem (tahkim) to the religious experts. in this way, gradually emerging institutions that specifically deal with the problem or a kind of judiciary.3 from this it can be said that tahkim method is actually a prototype of the emergence religious judicial institutions in indonesia. before the dutch came to "indonesia", the term indonesia its self did not exist. there was the term "malay world" which consists of islamic empires scattered in this archipelago. in the western region (sumatra) there are islamic kingdoms in aceh, in java are in demak, mataram, cirebon, and banten, and in the eastern part (sulawesi and maluku) are located in goa sulawesi selatan and in ternate. the use of the term indonesia was only known after 1850.4 the influence of these islamic kingdoms is not limited to the present region of indonesia, but extends to malacca / malaysia and philippines. the study of experts on the application of islamic law in those days shows that islamic law has acted as a positive law to regulate people's lives in solving the problems that arise among them. hamka explained 3h. zaini muhammad noeh, “kata penganta pnerjemah” dalam peradilan agama islam di indonesia” :suatu studi tentang landasan politik lembaga-lembaga hukum, oleh daniel s. lev. jakarta: intermasa, 1986. hal. 1-2 4pemakaian istilah “indonesia”, lihat webster’s ninth new collegiate dictionary, massachussetts: meriem webster, 1987 di bawah “indonesia” 110 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 that muslim jurists in malacca came to sumatra pasei to ask for a word about the legal issues that they encountered in the community.5in this connection, atho mudzhar also quoted hooker's study of the laws imposed in the islamic kingdoms in the archipelago, 6saying that in the original malacca law even though they recognize customary law, the elements of islam can be clearly found in various places, regarding the punishment of the free or slave-servants, the punishment of cutting off hands for theft, and the punishment of committing adultery. in the law of marriage the elements of islamic law are seen more clearly. all marriage requirements are arranged according to the jurisprudence law, especially the shafi'i mazhab. the terms itsused, such as guardian, divorce, and solemnization of a marriage, are derived from the jurisprudence term.7 the practice of islamic teachings, especially the application of islamic law to the muslim community has been done in the time of the islamic kingdoms. for the purposes of the muslim community guidelines, some people have written the jurisprudence books as reference in the teaching and implementation of islamic law. nur al-din al-raniri, for example, wrote islamic law under the title of siratal mustaqim. the book, according to hamka, is the first legal book that was expanded by a scholar from banjarmasin, sheikh muhammad arsyad al-banjari, under the title sabilal muhtadin. in addition, there is also written miratul tullab by abdurrauf singkel, and there are also other scholars who write the books of islamic law as a guideline of society in solving various problems, such as sheikh abdu samad nawawi al-bantani.8 muslim communities in the kingdom of demak, jepara, tuban, gresik, ngampel, and mataram also apply islamic law in daily life. it can also be seen from the work of poets at that time for example, sajinatul law.9 the dynamics of society at that time led to developments in the implementation of islamic law. with the tauliyah given by the authorities 5hamka, antara fakta dan khayal “tuanku rao”, jakarta: bulan bintang, 1974, hal. 53 6m.b. hooker, islamic law in sautheast asia, singapura: oxford university press, 1984, hal. 8 7muhammad atho mudzhar, fatwa-fatwa majlis ulama indonesia: sebuah studi tentang pemikiran hukum islam di indonesia, 1975-1988, jakarta: inis, 1993, hal. 33 7ibid.,hal. 323 8ibid.,hal. 323 9h. moeh. koesnoe, perbandingan antara hukum islam, hukum eropa, dan hukum adat, prasarana seminar ptis di kaliurang, 1980, hal.2 budi kiworo: the implementation of islam | 111 to the scholars to resolve disputes that occur in the community led to the judicial institutions that specifically deal with the problem of solving public complaints in seeking justice. in areas such as aceh, jambi, sambas, pontianak, southeast kalimantan, south sulawesi, ternate, ambon, in addition to mosque officials, religious judges were found to be mostly called times, kadis, or judges. in minangkabau religious matters were tried at a nagari meeting of nagarichiefs, mosque officials, and clerics held on friday so the meeting was called friday session. as in java and madura, the judiciary is conducted by the leader of the mosque or headman whose sessions usually take place in the mosque porch, so it is often referred to as the court of serambi.10 daniel lev added that at that time there was no official tribunal that servethe people of java other than the court of serambi.11 presumably, differences in acceptance of islamic teachings, especially islamic law in various regions, according to atho12 are influenced by two things, such as by the strong influence of customs and the mystical tricks held by the local community. but again the spread of islam does not cause conflict in society. in relation to this issue, lev said that in strong areas of acceptance islamic law, such as aceh, jambi, java, south and east java, and in south sulawesi, the settlement of case is done by using islamic law so that in these areas are formed courts. the judges were appointed by the local authorities. as in other areas, such as north sulawesi, gayo, alas, tapanuli, and south sumatra there are no clear islamic judges, although religious leaders perform judicial duties. in java islamic judges existed in every district since the 16th century.13 it is undeniable that the islamic law imposed in society at that time was not yet fully islamic. many dutch observers and experts agree with rafless, marsden, and crawfurd who say that there is a mixture of religious norms and values with different societal customs throughout 10supomo, sistem hukum di indonesia sebelum perang dunia ii, jakrta: pradnya paramita, 1983, hal. 93 11daniel s. lev, lev, daniel. s., peradilan agama di indonesia : suatu studi tentang landasan politik lambaga-lembaga hukum, terjemahan olah h. zaini ahmad noeh, jakarta: intermasa, 1986, hal. 25 12muhammad atho mudzhar, op.cit., hal. 36 13daniel s. lev, op.cit., hal. 25 112 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 the archipelago.14 this, lev explained,15 is due to the fact that islam does not completely overhaul the indonesian people, and indeed islam does not oppose the forms of civilization that accept the new religion. people who embrace islam do not just release the values inherited from their ancestors. beside that, sometimes the rulers do not implement syari’at islam well. they do not deepen the teachings of islam well, so the application of islamic law is not done completely. the form of government that they do is not in accordance with islamic politics. with certain revisions, the ways of governing their kings and ancestors remain dominant. islamic institutions such as qadhi are absorbed, here and there islamic symbols are taken over, but they are still in the veil of mixed mythos power in which islam is a part of it. in javanese law, for example, represented by babad tanah jawi, babad mataram and pepakam cirebon, as hooker states, that the influence of islamic law is vague because islam is considered only part of the law as long as indigenous custom is ready to deal with it . javanese culture influenced by hinduism is too strong to absorb many elements of islamic law. only in the lokantara manuscript in west java in the 18th century was found evidence of criminal cases governed by jurisprudence with the possibility of usingthe local custom. hooker considers that the acceptance of islamic law in java is heavily influenced by the nature of islamic law itself which is so flexible that here the elements of islamic law are commonly encountered. for the northern coastal areas, especially the areas around the mosque, islamic law is clear, while in the rural villages the rules blend among elements of islamic law and hinduism.16 even though the islamic courts have been formed, but in its form there is a cross that imposed islamic law with local customs. basically, theinfluence of islam is on the family, marriage, and some aspects of inheritance and in this case the people choose and take certain rules which are then balanced with the needs and cultural values.17 14supomo dan r. djakosutomo, sejarah politik hukum adat, jakarta: jembatan, 1954, hal. 79 15daniel s. lev. op.cit., hal. 20 16hooker, m.b. hooker, islamic law in sautheast asia, singapura: oxford university press, 1984, hal. 17-19 17daniel s. lev. op.cit,. hal 20-1 budi kiworo: the implementation of islam | 113 in practice, it is not always a cross-law to go smoothly. sometimes there are tensions between demands that openly require the pure implementation of islamic law, while others still want the validity of the old values in the settlement of the case. however, the tensions are not to disturb the peace of life together because according to lev,18 that indonesian muslims are not considered less islamic when he put aside or mix religious (islam) teachings with cultural values that exist in them. this is the form of tolerance given by the archipelago of islam at that time. the challenge of islam rahmah li 'alamin in the 17th century the netherlands entered the archipelago. in the first and second centuries of their arrival, because for the interest of their existence in indonesia, the dutch did not interfere in the affairs of the muslims including the issue of implementation of islamic teachings. in fact, on may 25, 1760, the union of company in the east hindi (voc) recognized and applied islamic family law, marriage law and inheritance law in the form of the resolutie der indische regeering regulation, a set of rules of islamic marriage and inheritance law, or those are often calledcompendium freijer. in 1808 through a letter, the voc instructed all local officials to let the headman take care of marriage and inheritance cases.19the netherlands pursues the full policy of islamic law in society. it means that the netherlands recognizes that for indonesian muslims who apply islamic law as a whole, although in its implementation there are deviations. this is calledreceptio in complexu theory. the figures behind this theoryare carel frederik winter (1799-1859), an expert on javajavanici, salomon keyzer (1823-1868), professor of linguistics and cultural science of the dutch east indies, and prof. mr. lodwijk willem christian van and berg (1845-1927).20 18daniel s. lev. ibid., hal 20-1 19mahadi, “kedudukan pengadilan agama di indonesia: sebuah catatan sejarah sampai tahun 1882, dalam tim penyusun, kenang-kenangan seabad pengadilan agama, jakarta: departemen agama, 1985, hal. 90-101. lihat juga: ismail suny, ”kedudukan hukum islam dalam sistem ketatanegaraan indonesia, dalam dimensi hukum islam dalam sistem hukum nasional, jakarta: gema insani press, 1996, hal. 131 20sajuti thalib, receptie a contrario: hubungan hukum adat dengan hukum islam, jakarta: bina aksara, 1985, hal. 4 114 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 in 1823 the dutch colonial government issued a court decision in palembang to deal with marriage, divorce, and inheritance issues. and in 1828 the decree of the commissioner general was stipulated that in jakarta the marriage case should be handled by the district court whose judges consist of the penghulu and heads of the district.21 in 1855, through chapter 75 regeeringsreglement (r.r.) stbl. 1855 the netherlands affirms the application of islamic law to muslims.22in fact, through the decision of the dutch king (koninkelijk besluit) no. 19 on january 24, 1882, which was published in the staatblad of 1882.152praisaad (the reverend court = chaplain) for java and madura was established.23stbl. 1882 it has not yet determined what cases are the authority of the religious courts. therefore, the religious courts themselves set the matters that is viewed to enter into its sphere of authority, namely matters that related to marriage, all kinds of divorce, dowries, lawfulness of children, inheritance trust, grants, alms, baitul mal, and charitable. in other words, the authority of the religious courts at that time was matters that related to marriage and inheritance law.24 at the end of the nineteenth century, entering the 20th century, the netherlands changed its legal politics towards indonesia. the dutch began to enter the vulnerable territory for the indonesian nation which is considered strategic for the interests of colonialism, namely creating a conflict between islamic law and customary law. this policy change begins with the critique of a customary law expert, cornelis van vollenhoven (1874-1933), toward articles 75 and 109 r.r. stbl 1855: 2 which became the basis of the application of islamic law.25 according to him, the law that applies in society is not islamic law, but customary law, that is the law that has its roots in legal awareness since the past and has succeeded in creating a peaceful atmosphere in society. the islamic laws 21mahadi, op.cit.,hal. 102-3 22sayuti thalib, ibid.,hal. 7. lihat juga: ismail suny, op.cit., hal. 131 23a. wasit aulawi, “sejarah perkembangan hukum islam” dalam dimensi hukum islam dalam sistem hukum nasional, jakarta: gema insani press, 1996,hal. 53 24habibah daud, “peranan pengadilan agama dalam penyelesaian masalah kewarisan di indonesia” dalam seminar waris islam di indoneisa, jakarta: direktorat pembinaan bada peradilan agama departemen agama ri, 1982, hal. 42-43 25sayuti thalib, op.cit., hal. 9 budi kiworo: the implementation of islam | 115 prevailing in the society have been permeated by customary law.26 through his famous book de ontdekking van het adatrecht (discovery of customary law), according to arifin it seems as if van vollenhoven has "discovered" a stand-alone legal system that has not been known. his "findings" law has completely different principles from other legal systems and has successfully managed the life of the indonesian people peacefully since long time ago.27 in fact, the name of the custom in any community in the world there must be. in 1898 the dutch colonial government appointed christian hurgronye (1857-1936), an expert on islamic law and customary law, as a government adviser on matters of islam and children of the country. he disguised himself as a muslim by the name of abdul gaffar and learned the ins and outs of islam several years in mecca. after knew that he was an orientalist, the saudi arabian government drove him out of mecca.28 after researching the life of aceh and west java people, hurgronye proposed a criticism that shocked the government. he said that in fact government officials have very little understanding of islam and indonesia. as a result of his lack of understanding the government was harmed by muslims. he considered that the theory of receptio in complexu based on the lack of understanding. the true one, according to him, that applies in indigenous communities is customary law. islamic law may apply if it has been accepted by the community as customary law. this theory is known as receptie.29 actually, the theory stems from desire to distance islam from its followers. because, according to him, if too obedient to run the law of islam, muslims are not easily influenced by western civilization, and they will be easily attracted to the ideas of islamic renewal in the islamic world (middle east) pioneered by jamaluddin al-afghani and muhammad abduh, and it is very dangerous for the survival of dutch colonial rule in 26busthanul arifin, pelembagaan hukum islam di indoneisa,jakarta: gema insani press, 1996, hal. 35 27busthanul arifin, ibid.,hal. 36 28sajuti thalib, op.cit., hal. 10 29sajuti thalib, op.cit.,hal. 13. lihat juga: daniel s. lev. op.cit., hal. 26 116 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 indonesia.30 suminto explained that in the eyes of the dutch colonial government, islam is often judged as a state within the state because it also regulates the horizontal dimension of the relationship among humans.31thus, according to hurgronye, islam must be faced by holding a cultural association supported by western education. in addition, the distinction between islam and customshould be emphasized, especially in its legislative policy.32 therefore, no wonder if there is a clash between islam and custom, the dutch government always sided with the customary groups.33 because through that policy by protecting the interests of customary leaders the government wants to emphasize the sense of regionalism and tribalism, while islam wants to bridge the differences that exist through ukhuwah islamiyah. the paderi war case in western sumatra is one proof of the policy. it is therefore understandable that the dutch colonial government viewed islam as a barrier to its political line. moreover the pan islamic34 movement which in the next development seeks to unite all muslims in a loyal bond of friends (ukhuwah islamiyah) throughout the islamic world. of course the movement is very worried by the dutch colonial government because it will threaten its existence in the earth of indonesia. hurgronye as the architect of the dutch colonial political policy warned the government not to look lightly at islam, either as a religion or as a political force. therefore, he advises the government to give religious freedom in a narrow sense, to promote community association, and to take firm action against any factors that cause riots in the field of political politics. that 30daniel s. lev, op.cit.,hal. 26 lihat juga: h.ichitijanto, s.a. “pengembangan teori berlakunya hukum islam di indonesia”, dalam hukum islam di indonesia: perkembangan dan pembentukan, op.cit.,hal. 122 31suminto menukil surat kabar nieuwe rotterdamsche 27 juli 1937 tentang pendapat prof. h.j. nauta yang menulis artikel tentang ”afbrokkeling van den oosterschen staat in den staat” kemunduran negara timur dalam negara. dalam artikelnya itu nauta menyatakan bahwa islam boleh dianggap negara dalam negara. hal ini disebabkan oleh karena islam mempunyai pendapat tentang masalah yang oleh orang barat dianggap sebagai masalah negara seperti masalah perkawinan dan kewarisan. (politik islam hindia belanda, politik islam hindia belanda, jakarta: lp3es, 1986, hal. 43) 32ibid. 33daniel s. lev, op.cit., hal. 10 34pengertian pan islam secara klasik, sebagaimana dikemukakan oleh suminto, adalah penyatuan seluruh dunia islam di bawah satu kekuasaan politik dan agama yang dikepalai oleh seorang khalifah. secara modern dapat diartikan bahwa kepemimpinan khlaifah tersebut hanya meliputi bidang agama. (politik islam hindia belanda, op.cit., hal. 80) budi kiworo: the implementation of islam | 117 way the government should limit islam to mere religion in the mosque, and warn the government to preserve the heritage of its ancestors.35 the steps taken by the government are paying off. the religious court as an islamic law enforcement institution marred its image. and the culmination is the issuance of article 134 paragraph 2 of the indischestaatsregeling (is) of 1929 which is enacted in april 1937. the article provided a knockout blow to the religious courts, so that the religious courts are still alive but have no real power. the religious courts are only a quasi-court.36 entering the period of japanese occupation of the implementation of islamic law in indonesia has not changed. in fact, it can be said that the politics of government law toward islamic law still remains. this is understandable because the japanese occupation government concentrated more on efforts to win the war of east asia. however, there is one thing that is significant for the progress of the development of islamic law in the future, namely the establishment of central religious office (syumubu) by the japanese government which subsequently became the embryo of the ministry of religious affairs.37 conclusion we must honestly admit that the qur’an as the main source of islamic doctrine and law in indonesian society has not functioned optimally. there are only five the qur’an rolesthat indonesian islamic societies run: 1. as a readable reading; 2. as reinforcement of office oath; 3. read and send the reward for the deceased, it is only a surah of fatihah and yasin; 4. it is memorized certain verses as immune mantras or to attract worldly gains, and; 5. as decoration in the room mosque and mushalla. 35ibid., hal. 122 36bustanul arifin, pelembagaan hokum islam, op. cit., hal 83. 37ibid.,hal. 64 118 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 therefore, islam in indonesia will not be able to function as rahmatan lil 'alamin as long as the qur'an is played only as the five kinds. islam will serve as rahmatan lil 'alamin only if muslims want to read the qur'an, memorize it, teach it to others, understand the content and intentions of its content, put it into national law, respect and obey it. bibliorgaphy ali, muhammad daud, ” kedudukan hukum islam dalam sistem hukum di indonesia”, dalam taufik abdullah dan sharon shiddiqie, tradisi dan kebangkitan islam di asia tenggara. jakarta: lp3es, 1989 arifin, busthanul, ”kompilasi: fiqh dalam bahasa undang-undang”, dalam pesantren, jilid iii nomor 2, jakarta: p3em, 1985 -----------, ”perbenturan hukum sipil dan hukum islam di indonesia di bidang hukum keluarga, dalam prof kh. ibrahim hosen dan pembaharuan hukum islam di indonesia, jakarta: putra harapan, 1990 -----------, pelembagaan hukum islam di indonesia: akar sejarah, habatan, dan prospeknya. jakarta: gema insani press, 1996 aulawi, a. wasit, “sejarah perkembangan hukum islam” dalam dimensi hukum islam dalam sistem hukum nasional, jakarta: gema insani press, 1996 azhary, muhammad tahir, negara hukum: suatu studi tentang prinsipprinsipnya dilihat dari segi hukum islam implementasinya pada negara madinah dan masa kini, jakarta: bulan bintang, 1992 daud,habibah, “peranan pengadilan agama dalam penyelesaian masalah kewarisan di indonesia” dalam seminar waris islam di indoneisa, jakarta: direktorat pembinaan bada peradilan agama departemen agama ri, 1982 encylopaedia britannica, jilid kedua, london: encyclepaedia britannica inc, 1970 hamka, antara fakta dan khayal “tuanku rao”, jakarta: bulan bintang, 1974 hooker,m.b. islamic law in sautheast asia, singapura: oxford university press, 1984 himpuanan undang-undang, peraturan, penetapan-penetapan pemerintah indonesia 1946, jakarta; seno, 1951. ichitijanto,h. s.a. “dimensi hukum islam di indonesia dalam tatanan hukum nasional”, jakarta : gema insani press, 1996 budi kiworo: the implementation of islam | 119 koesnoe,h. moeh. perbandingan antara hukum islam, hukum eropa, dan hukum adat, prasarana seminar ptis di kaliurang, 1980 lev, daniel. s., peradilan agama di indonesia : suatu studi tentang landasan politik lambaga-lembaga hukum, terjemahan olah h. zaini ahmad noeh, jakarta: intermasa, 1986 mahadi, “kedudukan pengadilan agama di indonesia: sebuah catatan sejarah sampai tahun 1882, dalam tim penyusun, kenang-kenangan seabad pengadilan agama, jakarta: departemen agama, 1985 manan, bagir, kontribusi hukum islam dalam system peundang-undangan nasional, makalah ceramah, 1995 mudzhar, muhammad atho, fatwa-fatwa majlis ulama indonesia: sebuah studi tentang pemikiran hukum islam di indonesia 1975-1978, jakarta: inis, 1993 noeh,h. zaini muhammad, “kata penganta pnerjemah” dalam peradilan agama islam di indonesia” :suatu studi tentang landasan politik lembagalembaga hukum, oleh daniel s. lev. jakarta: intermasa, 1986 pound, rosco, an introduction to philosophi of law, new haven: yale university press, 1954 schrieke, b. indonesia sociological studies, den haag: w. van hoeve. 1995 soedarsono, sidik, masalah administratif dalam perkawinan umat islam indonesia, jakarta: dara, 1965 suminto, h. aqib, politik islam hindia belanda, jakarta: lp3es, 1986 supomo, sistem hukum di indonesia sebelum perang dunia ii, jakrta: pradnya paramita, 1983 supomo r. dan r. djakosutomo, sejarah politik hukum adat, jakarta: jembatan, 1954 suny,ismail, ”kedudukan hukum islam dalam sistem ketatanegaraan indonesia, dalam dimensi hukum islam dalam sistem hukum nasional, jakarta : gema insani pres, 1996 ------------, hukum islam dalam hukum nasional, suatu pandangan dari segi hukum tata negara, orasi ilmiah pada upacara wisuda sarjana universitas muhammadiyah jakarta, tanggal 22 juni 1987, di balai sidang jakarta. lihat pula, “hukum islam dalam politik hukum nasional”, dalam panji masyarakat, 21 nopember 1985 120 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 thalib, sajuti, receptie a contrario: hubungan hukum adat dengan hukum islam, jakarta: bina aksara, 1985 uka,tjandrasasmita, “masuknya dan perluasan islam di indoneisa dalam hubungannya dengan islam di asia tenggara”, dalam seminar internasional tentang islam di asia tenggara. jakarta: lembaga penelitian iain syarif hidayatullah. 1986 webster,meriem,webster’s ninth new collegiate dictionary, massachussetts:, 1987 1 the implementation of hadits on dzikir and ihsan: a living hadith study on the manaqiban tradition in majelis dzikir al-khidmah lampung muhamad nasrudin, digdo aji mukti, ahmad nashirudin, ibnu akbar malik institut agama islam negeri metro lampung, indoneisa idenasrudin@metrouniv.ac.id abstract. al-khidmah is a council of dzikir in which the congregations consist of various educational, economic, and social backgrounds. uniquely, in the council, there are people who have criminal backgrounds such as drug addicts and thugs. in its development, these people experienced a change in character towards ihsan. this change is suspected to be the impact of their participation in majelis dzikir al-khidmah of dzikir. this paper examines the living hadith about dzikir and ihsan in al-khidmah and it’s role in shaping the character of its congregations towards ihsan. this paper was a field research in simbarwaringin, trimurjo sub-district, central lampung. this was a qualitative descriptive paper that provides a description of the living hadith and the formation of ihsan characters in al-khidmah lampung. this paper was conducted by using participation method with the symbolic interaction method. the results concluded that al-khidmah revived the values of hadith about ihsan in three forms of tradition: practice, oral, and written. the character of the ihsan is measured by using the parameters of the asas al khomsa contained in the interaction model, the relation model, and the ritual dzikir of manaqib. this paper adds the treasure of the hadith study about the practice of hadith to form the character of ihsan through tarekat. keywords: living hadith; hadith on dzikir; hadith on ihsan; ihsan character; majelis dzikir al-khidmah introduct io n simbarwaringin is a village which is in the capital of trimurjo sub-district, central lampung. the total area of simbarwaringin is 7.16 km2 with a population of 56,165 people. from total population of simbarwaringin, 6,141 ere are muslims and 24 people are catholics. the livelihoods of the population range from farmers, teachers, police, doctors, and others. simbarwaringin is classified as rural and was formed in 1972 as a result of the division of kaliwungu village. administratively, this village institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 6, number 1, 2021 | page: 1-24 doi: http://doi.org/10.29240/ajis.v6i1.2168 academic journal of islamic studies 2 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 is under lampung tengah district, but geographically the village is 30 km from the district center on gunung sugih. on the other hand, this village is close to metro city, only about 9 km1. in other words, this village is experiencing a cultural shock problem, where the population is experiencing a transition from a rural community to an urban community. the heterogeneity of the simbarwaringin community is in line with the complexity of the problems in it. like urban communities in general, crime is one of the problems in simbarwaringin village. various cases have occurred in simbarwaringin such as theft, robbery, drug trafficking and gangsters. in many cases, these crimes are the way people face their economic problems. for example, december 26, 2019, a resident of simbarwaringin with the initials am was arrested by the lampung tengah police narcotics detective unit for drug abuse charges.2 however, not all people in simbarwaringin use criminal means to solve their problems. on the other hand, some people also choose a more moderate path, such as returning to the path of religion. the emergence of prayer councils, recitation congregations, and dzikir assemblies have become media for the community to prepare individuals who are more resilient in facing world problems. alkhidmah is one of the dzikir assemblies in simbarwaringin. unlike the jamiyyah tariqah in general which is only followed by students, the majelis dzikir al-khidmah is more open to the congregations. regardless of age, sex, occupation, or education, anyone can join this assembly. the congregations also consist of various different backgrounds ranging from students, the general public, students, academics, and others. what interesting is that among the congregations, there are some people who previously had criminal records. the participation of these people in the majelis dzikir al-khidmah apparently had an impact on their character and behavior. there was a significant change between before following and after joining the assembly. this difference can be 1 sidik purnomo, trimurjo dalam angka (2019) (lampung tengah: badan pusat statistik kabupaten lampung tengah, 2019). 2 penulis redaksi runnews, “ketahuan menyembunyikan sabu, seorang pemuda diamankan sat narkoba polres lampung tengah,” news, runnews lampung update (blog), desember 2019, https://www.runnews.co.id/ketahuanmenyembunyikan-sabu-seorang-pemuda-diamankan-sat-narkoba-polres-lampungtengah/. muhamad nasrudin, et.al: the implementation of hadits on dzikir and ihsan | 3 seen from the way they speak, emotional control, and attitude in dealing with problems. the author then made observations on nine congregations consisting of former thugs, thugs, robbers, and drug dealers. the preliminary findings indicate that there are changes in their character in terms of several aspects, which can be seen in the table as follows: 3 no aspect before after 1 mindset his thoughts are only for worldly pleasures. he has begun to mature in thinking and balancing between the world and the hereafter. 2 profession stealing, robbing, thuggery, drug trafficking, and fraud. starting looking for a halal job (farmer, trader, entrepreneur) 3 speaking style speaking with loud intonation being calmer in speaking and using polite javanese (kromo inggil) 4 worship never praying already started praying 5 times a day 5 hobby liked to hang out with friends and commit immorality (drinking alcohol, drugs, gambling) likes to follow religious traditions such as recitation, tahlilan, yasinan, and manaqib. 6 attitude when following manaqib when he first followed manaqib, he felt bored, sleepy, and did not absorbing the chanting of dzikir until feeling sad and crying. 3 observation on sw, nd, mk, gt, dn, rh, ab, ek, ms pada tanggal 1-2 februari 2020 di majelis dzikir al-khidmah. 4 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 absorb. 7 manaqib priority doing manaqib when there is no agenda doing manaqib routinely at simbarwaringin borrowing the theory of asasul khomsah that was coined by the mahasiswa ahli thariqoh al-mu'tabaroh an-nahdhiyah (matan), the organization under the auspices of jam'iyyah ahlit thoriqoh almu'tabaroh an-nahdliyyah (jatman nu), the changes experienced by the congregations were the representation of the five principles of the five souls (lima asas panca jiwa). 4 the five principles are; first, tafaqquh fiddin (mastery of religious and worldly sciences) is reflected in the mindset of the congregations who begin to balance the interests of the world and the hereafter. second, iltizamut tho'at (obeying allah, rasulullah saw, ulil amri, and murshid), which is a change in the aspect of carrying out his worship which is increasingly perfect and complete. third, tashfiyat al-qulub wa tazkiyat al-nafsi (cleansing the heart and purifying oneself), seen from the congregations' speech gestures and their easily controlled emotions. fourth, hifdz al-aurad wa al-adzkar (always intending to worship allah swt.), the congregations always take time to follow manaqib as an activity to get closer to allah swt. fifth, khidmah lil-ummah (devotion to fellow humans, nation and state as a form of devotion to god almighty.) the congregation uses religious traditions as a medium for interaction with islamic brotherhood (ukhuwah islamiyah). in the conception formulated by matan, the asasul khomsah is an operational concept to describe the personal ihsan that occurs in the congregations. ihsan in the sense of noble morals or education towards noble morals is the highest peak of one's religion. the term ihsan itself is mentioned in the hadith of the prophet when someone asks about ihsan, "you should worship allah as if you saw him", then really he saw you." broadly speaking, the term living hadith can be defined as a scientific study or research on various social events related to the 4 blog author, “asasul khomsah matan,” religi, matan hadiningrat (blog), 2020, https://matanhadiningrat.com/asasul-khomsah-matan/. muhamad nasrudin, et.al: the implementation of hadits on dzikir and ihsan | 5 presence or existence of hadith in a particular muslim community.5 the living hadith values ihsan in the assembly of al-khidmah lampung is a phenomenon of living hadith. the actualization of hadith values about ihsan in the al-khidmah assembly aims to shape the character and personality of the ihsan of the congregation. meanwhile dzikir and manaqib become instruments in order to achieve this goal. the packaging of dzikir and manaqib in a distinctive ritual affects the peace of mind for the congregation and leads to the formation of the character of ihsan. dzikir is a form of worship that not only benefits from the dimensions of the vertical relationship between god and a servant, but also has practical benefits both physically and spiritually. according to research conducted by ayu efita sari, there is a significant influence between dzikr on mental calm in majlisul dzakirin kamulan. this is evident from the large percentage of mental tranquility of 6.5%, which is influenced by environmental factors and the rules applied in majlisul dzakirin kamulan. 6 furthermore, dzikr also has an effect on changes in the social behavior of the congregation in dzikir assemblies. muhammad yusuf in his thesis concluded that the behavior changes that occurred in the congregation of the tarekat qadriyah wa naqsabandiyah malang city could be seen from the aspects of lifestyle, being helpful, increasing friendship, and amar ma'ruf nahi munkar. this change is due to the success of the tarekat teaching which is able to guide and direct the positive behavior of its congregation according to islamic teachings, both in terms of individual changes and socio-religious behavior in the midst of society. 7 as a model for the study of hadith, living hadith has been widely practiced in various objects, from religious traditions to pop culture 5 adrika fithrotul aini, “living hadis dalam tradisi malam kamis majelis shalawat diba’ bil-mustofa,” ar-raniry: international journal of islamic studies 2, no. 1 (2014): 227. 6 ayu efita sari, “pengaruh pengamalan dzikir terhadap ketenangan jiwa di majlisul dzakirin kamulan durenan trenggalek” (skripsi, jawa timur, institut agama islam negeri tulungagung, 2015), 84. 7 muhammad yusuf, “tarekat dan perubahan perilaku sosial keagamaan pada jama’ah tarekat qadriyah wa naqsabandiyah di kota malang: perspektif tindakan sosial max weber” (tesis, malang, universitas islam negeri maulana malik ibrahim, 2018), 67. 6 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 products.8 in the study of religious traditions, several objects that have been studied include the maulid tradition9, the alms tradition10, the dhuha prayer tradition11, and so on. meanwhile, in the realm of popular culture, for example, nurmansyah has studied living hadith in films. 12 then in the context of al-khidmah as a research subject, the research that has been carried out is about the progress and its impact on the formation of a sakinah family13, strengthening patient attitudes14, increasing spiritual intelligence15, tolerance and social care16, and the ability to exercise self-control.17 research on the role of majelis alkhidmah in shaping the character of ihsan has not been done so much. meanwhile, research and publications on dzikir and its role in individual life are more oriented towards the formation of identity and meaning of life18; as a complement to thinking to shaping the character 8 saifuddin zuhri qudsy, “living hadis: genealogi, teori, dan aplikasi,” jurnal living hadis 1, no. 1 (may 6, 2016): 177–96, https://doi.org/10.14421/livinghadis.2016.1073. 9 dewi fatonah, “tradisi maulid arba’in di kampung arab al-munawwar palembang,” jurnal living hadis 5, no. 1 (2020). 10 muhammad rafi, “living hadis: tradisi sedekah nasi bungkus hari jum’at oleh komunitas sijum amuntai,” jurnal living hadis iv, no. 1 (mei 2019). 11 nurul afifah, “salat duha sebagai budaya populer dalam pemaknaan anggota mejelis dhuha bantul,” religia, february 19, 2018, 160–73, https://doi.org/10.28918/religia.v20i2.927. 12 ihsan nurmansyah, “resepsi dan transmisi pengetahuan dalam film papi dan kacung episode 8-11: sebuah kajian living hadis,” al-quds: jurnal studi al-qur’an dan hadis 3, no. 2 (2019). 13 khoirul anam, “keluarga sakinah dan dzikir (studi atas peran majelis dzikir al-khidmah dalam pembentukan keluarga sakinah di kabupaten semarang)” (skripsi, jawa tengah, institut agama islam negeri salatiga, 2015). 14 nur ikhsan ari wibowo, “hubungan keaktifan mengikuti majelis dzikir dengan sikap sabar jama’ah al khidmah kecamatan tingkir kota salatiga tahun 2013” (thesis, iain salatiga, 2013), http://e-repository.perpus.iainsalatiga.ac.id/7089/. 15 lailatul janah, “peran majelis dzikir al khidmah dalam mengembangkan kecerdasan spiritual (studi pada jamaah majelis dzikir mahasiswa al khidmah kota salatiga 2016)” (phd thesis, iain salatiga, 2017). 16 nadzifah nuriyatun, “implikasi kegiatan majelis al-khidmah dalam membentuk karakter toleransi dan peduli sosial pada jama’ah remaja di kecamatan sayung kabupaten demak” (thesis, universitas wahid hasyim, 2020), http://eprints.unwahas.ac.id/2539/. 17 ali muntaha, “korelasi antara intensitas mengikuti majelis dzikir khushushy al-khotmy dengan kontrol diri (self control) pada jama’ah al khidmah kabupaten semarang.” (thesis, salatiga, iain salatiga, 2019), http://erepository.perpus.iainsalatiga.ac.id/5944/. 18 yedi supriadi, “dzikir, spiritualitas dan intuisi: studi tentang pembentukan jati diri di majelis dzikir rijalullah majalengka,” irsyad : jurnal bimbingan, penyuluhan, muhamad nasrudin, et.al: the implementation of hadits on dzikir and ihsan | 7 of students in school19; character of adolescents20, the meaning of student life in university21; and building character of society22. research that examines the dzikir and the formation of the character of ihsan as not yet widely studied. in contrast to the various research and publications above, this article explores the role of dzikir assemblies in shaping the character of their congregations from the point of view of the hadiths used as the basis for these dzikir assemblies. the object in this article is the majelis dzikir al-khidmah in lampung. this paper examines the role of the majelis dzikir al-khidmah in lampung in constructing the character of the congregation in it, thus forming the character of ihsan. before that, this paper will first examine how al-khidmah lived the values of the prophet's hadith in shaping the character and personality of his congregation. this paper seeks to answer of how hadith on dzikir and ihsan was living in majelis dzikir al-khidmah? on this fundament of study, this work describes how the majelis dzikir al-khidmah creates the formation of ihsan characters within it’s congregations. primary data were obtained through observation and interviews with the coordinators, congregations, and murshid majelis dzikir al-khidmah in lampung. meanwhile, secondary data is obtained from books, journal articles, theses, and internet sources. the data were collected using the participatory method and analyzed using the symbolic interaction konseling, dan psikoterapi islam 8, no. 3 (september 30, 2020): 231–50, https://doi.org/10.15575/irsyad.v8i3.2000. 19 muhammad anas maarif and muhammad husnur rofiq, “dzikir dan fikir sebagai konsep pendidikan karakter: telaah pemikiran kh. munawwar kholil aljawi,” tadrib 5, no. 1 (2019): 1–20, https://doi.org/10.19109/tadrib.v5i1.3066. 20 adni, “pola pembinaan majelis taklim dzikir nur al–mu’min dalam pembentukan karakter remaja di kelurahan parit tokaya kecamatan pontianak selatan kota pontianak,” sociologique jurnal sosiologi 3, no. 3 (december 17, 2015), http://fisipuntan.org/jurnal/index.php/sociologique/article/view/1240; a maturidi, “peranan majelis dzikir dalam pembentukkan karakter remaja,” jurnal dirosah islamiyah 1, no. 1 (2019): 79–92. 21 wahyu kurniawan and rahma widyana, “pengaruh pelatihan dzikir terhadap peningkatan kebermaknaan hidup pada mahasiswa,” jip (jurnal intervensi psikologi) 5, no. 2 (december 31, 2013): 217–38, https://doi.org/10.20885/intervensipsikologi.vol5.iss2.art5. 22 m. yusuf asry, “sosialisasi zikir melalui komunikasi dari mulut ke mulut dalam membangun karakter masyarakat oleh majelis dzikir dan shalawatan al mutathahhirien,” wacana: jurnal ilmiah ilmu komunikasi 17, no. 1 (july 28, 2018): 125–34, https://doi.org/10.32509/wacana.v17i1.517. 8 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 method. data interpretation using symbolic theory was carried out on interviewing data obtained from the congregations of the majelis dzikir al-khidmah. observations were made on speech gestures, facial expressions, and the behavior of the congregations while following the manaqib ritual. discussi on 1. hadith on dzikr and ihsan hundreds of hadith allude to dhikir. the most popular is the hadith regarding the recognition that allah is in accordance with the allegations of his servant and when a servant dhikir (remembering or chanting) allah, then allah will remember and mention the servant. this hadith is narrated in bukhari 740523; muslim 267524; ibn majah 382225; tirmizi 360326; and riyad as-salihin 143527. the following hadith in popular version is below: سة، هنع هللا يضر، أن أها عىد ظً عبدي بي، وأها معه إذا : ًقىل هللا حعالى " : زطىل هللا ملسو هيلع هللا ىلص، قالوعً أبي هٍس مخفق ) ) " ذلسوي، فئن ذلسوي في هفظه، ذلسجه في هفس ي وإن ذلسوي في مإٍل ذلسجه في مإٍل خير منهم . ( ( عليه “the messenger of allah said, "allah the exalted says: 'i am as my slave expects me to be, and i am with him when he remembers me. if he remembers me inwardly, i will remember him inwardly, and if he remembers me in an assembly, i will remember him in a better assembly (i.e., in the assembly of angels)." many popular hadith are sahih and mutawatir that discuss on ihsan. the most popular of these is the hadith about the jibril teaching the prophet muhammad in a forum with sahabat. this hadith is narrated by many hadith books with different word but the content is the same. this hadith is listed in bukhari 50 and 4777; muslim 8 and 10; imam nasai 499028; ibn majah vol. 1:63 and 6429; ahmad 184, 367, 36830; 23 imam muhammad bin ismail al-bukhari, sahih bukhari (beirut: dar ibn katsir, 2018). 24 imam muslim bin al-hajjaj al-qusyairy an-naisabury, sahih muslim (beirut: dar al-kitab al-ilmiyyah, 2010). 25 imam ibnu majah, sunan ibnu majah (bait afkar dauliyah, 2006). 26 imam muhammad bin isa at-tirmidzi, sunan tirmizi (dar al-ghad al-jadid, 2015). 27 imam abu zakaria an-nawawi, riyadh as-shalihin (al-maktabah al-ashriyah, 2010). 28 imam an-nasai, sunan an-nasai (dar al-alamiyah li an-nasyr wa at-tajlid, 2018). 29 ibnu majah, sunan ibnu majah. muhamad nasrudin, et.al: the implementation of hadits on dzikir and ihsan | 9 arbain nawawi 231, riyadhus salihin 60; tirmizi 2610, imam nasai 4991; and abu dawud 4695. this hadith in bukhari’s narration is below: ِبي شُ “ ًْ أَ ، َع ْيِميُّ اَن الخَّ ُبى َحيَّ ا أَ َبَرهَ خْ ًُ ِإْبَساِهيَم، أَ َىا ِإْطَماِعيُل ْب ثَ اَل َحدَّ ٌد، قَ َىا ُمَظدَّ ثَ ِبي َحدَّ ًْ أَ ، َع ْزَعتَ َ ج َ أ َ اِض، ف َّ ْىًما ِللى ًَ ِبيُّ ملسو هيلع هللا ىلص َباِزًشا َّ اَن الى َ اَل م َ ، ق َ َسة اَل ُهَسٍْ َ اَل َما ؤلِاًَماُن ق َ ق َ ِ " اُه ِجْبِرًُل ف َّ ًَ ِباَّلل ِم ْ ؤ ُ ْن ج َ ؤلِاًَماُن أ َبْعِث ْ ًَ ِبال ِم ْ ؤ ُ اِئِه َوُزُطِلِه، َوج َ ِخِه َوِبِلق َ ِئن َ اَل . " َوَمال َ ُم ق َ اَل َما ؤلِاْطال َ ِسَك ِبِه، " ق ْ ش ُ ح َ َ َوال َّ ْعُبَد َّللا َ ْن ح َ ُم أ َ ؤلِاْطال ِقيَم الصَّ ُ ُصىَم َزَمَضاَن َوج َ ، َوج َ ْفُسوَضت َ ْ اإلا َ اة َ َي الصَّم ّدِ َ ؤ ُ ، َوج َ ة َ اَل . " ال َ اَل َما ؤلِاْحَظاُن ق َ َك " ق َّ ه َ أ َ َ م َّ ْعُبَد َّللا َ ْن ح َ أ َساَك ًَ ُه َّ ِئه َ َساُه ف َ ًْ ج ُ ن َ ْم ج َ ِئْن ل َ َساُه، ف َ اَل . " ج َ ق ُ اَعت اَل َمَتى الظَّ َ ْظُئىُل َعْنَها " ق َ ْ اِئِل، َما اإلا ًَ الظَّ َم ِم َ ْعل َ ِبأ يَ ْ ُبي ْ ُبْهُم ِفي ال ْ ؤلِاِبِل ال ُ اَوَل ُزَعاة َ ط َ ا ج َ َها، َوِإذ َزبَّ ُ َمت َ َدِث ألا َ ا َول َ َساِطَها ِإذ ْ ش َ ًْ أ ِبُرَك َع ْ خ ُ َوَطأ َ ْمٍع ال َ اِن، ِفي خ ُ َّ َّللا َّ ًَّ ِإال ُمُه َ ْعل ِبيُّ ملسو هيلع هللا ىلص . " ٌَ َّ الى َ ال َ مَّ ج ُ اَعِت إِ } ث ُم الظَّ ْ َ ِعْىَدُه ِعل َّ َّللا َّ { ن َ ت اَل . آلاًَ َ ق َ ْدَبَس ف َ مَّ أ ُ وُه " ث َسْوا . " ُزدُّ ًَ ْم َ ل َ ف ْيًئا َ اَل . ش َ ق َ اَض ِدًَنُهْم " ف َّ ُم الى ِ ّ َعل ٌُ ا ِجْبِرًُل َجاَء َ ًَ ؤلِاًَماِن . " َهر ُه ِم َّ ل ُ ِلَك م َ ِ َجَعَل ذ َّ ُبى َعْبِد َّللا َ اَل أ َ ”. ق “one day while the prophet ( ملسو هيلع هللا ىلص) was sitting in the company of some people, (the angel) gabriel came and asked, "what is faith?" allah's messenger ( ملسو هيلع هللا ىلص) replied, 'faith is to believe in allah, his angels, (the) meeting with him, his apostles, and to believe in resurrection." then he further asked, "what is islam?" allah's messenger ( ملسو هيلع هللا ىلص) replied, "to worship allah alone and none else, to offer prayers perfectly to pay the compulsory charity (zakat) and to observe fasts during the month of ramadan." then he further asked, "what is ihsan (perfection)?" allah's messenger ( ملسو هيلع هللا ىلص) replied, "to worship allah as if you see him, and if you cannot achieve this state of devotion then you must consider that he is looking at you." then he further asked, "when will the hour be established?" allah's messenger ( ملسو هيلع هللا ىلص) replied, "the answerer has no better knowledge than the questioner. but i will inform you about its portents.” 2. profile of majelis dzikir al-khidmah lampung al-khidmah is a dzikir assembly founded by kh. ahmad asrori alishaqi. he is a prominent sufi cleric and caretaker of the al-fitrah islamic boarding school in surabaya. long before the founding of alkhidmah, in the 1980s kh. ahmad asrori al-ishaqi often mingled with youths in gresik. his preaching begins by inviting young men who love to do immorality to be guided slowly to the right path. so that the association was given the name orong-orong (an animal like a cricket) or a small animal that appears in the dark looking for light at night and surrounds it. the philosophy of this name is that young people whose 30 imam ahmad bin hanbal, musnad imam ahmad (bait afkar dauliyah, 2000). 31 yahya bin syaraf an-nawawi, al-arbain an-nawawi (damaskus: dar al-fath, 2009). 10 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 lives are initially dark are full of immoral acts and sins that are guided to a life of the light of truth by ahklak al-karîmah. the name al-khidmah itself originally emerged from the habit of al-fitrah students who wrote the word “al-khidmah” (servant) in the lower right corner of the assembly invitation letter for congregations. this habit makes the residents of the neighborhood around the lodge call the assembly "al-khidmah". so that the name is until now known as the name al khidmah, a dzikir assembly led by kyai ahmad asrori. 32 khidmah, literally means serving, cuddling, accompanied by a sense of andhap ashor, tawadlu', polite and sincere. khidmah, according to h. hasanudin, chairman of al-khidmah indonesia, is not only sincere, but also professional. according to h. hasanudin, what is meant by congregation al-khidmah is an association of assemblies or organizations that guide people to get closer to allah almighty through practices such as collective prayer assemblies, manaqib assemblies from scholars. as for the formation of the al-khidmah congregations to create a righteous and righteous generation, physically and mentally prosperous, who are good at being grateful, can please their family, their parents, their teachers to the prophet muhammad, according to the instructions of the koran and al-hadith. as well as moral guidance from the islamic scholars.33 along with its development, the congregations of al-khidmah increased in number, so that a community that could organize congregations in large numbers was needed. so a forum called "jamaah al khidmah" was formed. this organization was declared on december 25, 2005 in semarang, central java, with its main activities being the dzikir council, the khotmil al-qur'an, maulid, and manaqib council as well as sending prayers to parents and teachers, and others. al-khidmah organization has been officially registered at the ministry of law and human rights of the republic of indonesia with deed number ahu 25 ah 01.06 in 2011. al-khidmah has branches in various provinces in indonesia, even abroad such as in malaysia, singapore and brunei darussalam. the rationale for the birth of alkhidmah includes: the more difficult and difficult it is to hold fast to aqidah, belief, and the true, upright and upright religious journey; and 32 anam, “keluarga sakinah dan dzikir (studi atas peran majelis dzikir alkhidmah dalam pembentukan keluarga sakinah di kabupaten semarang).” 33 umar faruq, “al-khidmah kampus uin sunan kalijaga” (skripsi, yogyakarta, universitas islam negeri sunan kalijaga, 2016). muhamad nasrudin, et.al: the implementation of hadits on dzikir and ihsan | 11 the reduced attitude of loving and respecting others, due to less or no shame. one of the al-khidmah branches is the lampung province branch. jamaah al-khidmah first entered lampung province in 2005. however, the management of al-khidmah in lampung province was only formed in 2014 at the islamic boarding school miftahurrohmah pesisir barat under kh. ahmad yasin. al-khidmah lampung province is scattered in several points including gula putih mataram (gpm), lampung tengah led by kh. abrori akwan, a student from kh. ahmad asrori al-ishaqi; at the darul falah mesuji islamic boarding school led by kh. ahmad; and in simbarwaringin, central lampung under the leadership of kyai mukhlasin, who was then taken to the riyadhatul qur'an islamic boarding school, metro city. majelis al-khidmah has a distinctive characteristic in carrying out its amaliyah. this assembly combines manaqib, dzikir and shalawat. therefore, this assembly has a different style and impression for each of its congregations. the jamaah of majelis al-khidmah itself is not only a group of kiai (ulama). various groups of people, from criminals to officials join together to do dzikir, read manaqib, and together knit longing for the prophet by reading prayer. al-khidmah also facilitates each of its congregation who wants to send prayers to his relatives who have died. in addition, al-khidmah also commemorates and sends prayers on the day of the death of important figures such as syekh abdul qodir jailani and kh. ahmad asrory al-ishaqi who is also a murshid of the qadiriyah wa naqsabandiyah.34 this activity, called haul, is usually carried out on a national scale attended by branches from various provinces. 3. living hadith phenomenon in majelis dzikir al-khidmah lampung al-khidmah is one of the dzikir assemblies which acts as an agent of living hadiths in shaping the character of its congregation. personal achievements and characteristics of ihsan in this case are contextualized in a tarekat organization using dzikir and manaqib as the main instruments. in general, the practice of hadith in the dzikir manaqib alkhidmah tradition consists of three forms, namely the practice, oral, and written traditions. the following is an explanation of the living hadith in the al-khidmah dzikir assembly in lampung. 34 saiful hadi, wawancara tentang sejarah majelis dzikir al-khidmah lampung, january 8, 2019. 12 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 first, living hadith in the practice tradition. as previously explained that tarekat and sufism can act as intermediaries to achieve the personality and character of ihsan. dzikir and manaqib are important instruments for honing the mind of the congregation in order to achieve personal ihsan. the dzikir and manaqib services in the majelis dzikir alkhidmah are packaged in a certain unique and distinctive rite. the rite referred to here means several activities that are "sacred", and have certain procedures (solemn ceremonies and processions), and require joint involvement between students and murshids. al-khidmah packs dzikir into religious rituals in congregation with distinctive chants so as to have an impact on mental tranquility for the congregation. although al-khidmah is not limited to one type of tarekat, the dominant one used is the qadiriyah wa naqsabandiyah tarekat. the procedures before doing dzikir include repenting to allah for all the sins he has committed, bathing and ablution, keeping silent or calming down to concentrate the mind, intending to ask allah for help through the teacher, determined to ask the prophet muhammad's help through the teacher. the procedures for dzikir include being in a holy place, getting used to humble oneself in dzikir, wearing clean clothes and wearing fragrances (preferably white clothes), choosing a place that is dim / not dark, controlling views and thoughts, being honest in dzikir, and sincere, read the dzikir well. while in the assembly, the congregation is not allowed to carry out activities other than dzikir such as chatting with each other, using communication tools (cellphones), smoking, and making body movements that are not part of the dzikir ritual series. it aims to maintain calm and solemnity during the implementation of dzikir. by getting used to focusing on the presence of the khaliq, it will also affect the person who is always introspective. 35 second, living hadith in the oral tradition. the phenomenon of living hadith in the form of an oral tradition in majelis al-khidmah is found in his dzikir practice. texts of dzikir in al-khidmah include tahlil, tahmid, tasbih, and takbir, each of which is read 313 times. apart from text dzikir, there are other text which are practiced in the form of an oral tradition. 35 mukhlasin, wawancara tentang majelis dzikir dan tarekat al-khidmah lampung, january 7, 2020. muhamad nasrudin, et.al: the implementation of hadits on dzikir and ihsan | 13 it is true that there is no hadith that is explicit about the number of wirid, except for the dzikir that is done after the prayer that has been determined by the prophet. regarding this matter, murshid al-khidmah lampung, abah mukhlasin explained that the determination of the number of a wirid does not have to be based solely on hadith, but can also be determined through inspired guidance obtained by righteous servants of god. he quoted a history in a book entitled jila 'al-afham written by ibn qayyim al-jauziyah as follows: ُجُمعَ ْ ْىم ال ًَ اَن َ ْدُع ِإذا م َ ج َ ًُ َوْهِب ال ِد ْب ا َشٍْ ًَ َي هللُا َعىُه َمْظُعىٍد َزض ِ ًُ اَل لي اْب َ ِد بً َوْهِب ق َشٍْ ًْ ن َع َ ت أ َّ ي َصل ّمِ ُ ْ ِبي ألا َّ ٍد الى ى ُمَحمَّ ٰ َصّلِ َعل ُهمَّ َّ قىل الل َ َم ألف مّسة ج َّ ْيِه َوَطل َ ى هللُا َعل َّ ِبي َصل َّ ى الى ٰ ْيِه ى هللُا جصلي َعل َ َعل َم َّ َوَطل "from zaid bin wahb, the friend of ibn mas'ud said to me: o zaid, if you do not leave friday reading prayers on the prophet 1000 times, say allahumma salli 'ala muhammad an-nabiyyi al-ummiyyi sallallahu alaihi wasallam." through this narration, abah mukhlasin concluded that the determination of the number of wirid numbers could be determined by the righteous servant of allah and happened immediately and did not contradict the law. even this also happened in the time of the sahabat. dzikir is worship in order to achieve a ihsan person. dzikir is also a manifestation of the tazkiyatun nafs (cleaning of soul) by means of the presence of the heart in chanting allah's name, namely calling it in oral and presenting it in the heart. with a pure heart, it will reflect the behavior and character of ihsan in a person. 36 third, living hadith in the writing tradition. the value of the hadith in the form of a written tradition that lives in al-khidmah is manifested in the logo of the assembly. in the al-khidmah logo, there is a three-star symbol that symbolizes efforts to strengthen and perfect alislam, al-iman and al-ihsan. this meaning describes al-khidmah's goal to create a true islam (kaffah) for its worshipers. the majelis dzikir al-khidmah has a book of manaqib compiled by kh. ahmad asrory al-ishaqy. living hadiths in the form of written traditions are also found in the manaqib book. the book contains readings in rituals, such as dzikir sentences, al-qur'an verses, prayers for the prophet, management texts, asmaul husna and so on. regarding the hadith which is used as a basis, saiful hadi or commonly called gus ipul explains as follows: 36 mukhlasin. 14 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 "the compilation of the manaqib book itself has basically been exemplified by previous scholars. an example is imam ahmad bin hanbal in his book entitled al-musnad, in which there is a chapter of manaqib asy-syamiyin (the history of the pious people of syam). the arrangement of the book of the manaqib is in the framework of ittiba 'in order to follow what has been explained in the al-qur'an, such as the history of the people both in surah maryam and luqman. so in general, the values contained in the argument are the basis for manaqib. in particular it is also the foundation in al-khidmah."37 the book manaqib al-khidmah tells the life of sheikh abdul qadir al-jailani. the book explains the scriptures, births, spiritual journeys, karamah and advice including orders to always maintain ablution, always draw closer to allah most high, practice 99 asmaul husna, love the poor, always be grateful in any circumstances, always be patient, always be careful in associating with people. the book is a form of ittiba (following) 'to the previous scholars and pious as someone who has reached an ihsan person. the life of these hadith values is a riyadhoh to hone the quality of ihsan congregation. the practice of the hadith about ihsan is written in a practice to train the soul and lust in order to fight against bad tendencies. thus, the person of the ihsan is not only within the scope of the assembly, but will also be accustomed to being applied in the surrounding community. 4. jamaah al-khidmah understanding of the hadith about ihsan in the aspect of understanding the hadiths about islam-imanihsan, the congregations do not memorize and understand in detail. however, from the aspect of experience and the rites carried out by the congregations, it refers to the formation of ihsan's character. in an interview with one of al-khidmah's congregation, the congregation could not explain the hadith but the congregation could explain the verses of the koran such as surah ar-ra'du verse 28, and the sentence "afhloludz dzikri, fa'lam annahu" (the best dzikr, that is) before the recitation tahlil. this indicates that the congregation actually understands the virtue of dzikir, but it is limited to the verses of the alqur'an or familiar sentences. 38 37 hadi, wawancara tentang sejarah majelis dzikir al-khidmah lampung. 38 jama’ah al-khidmah, wawancara kepada jama’ah tentang dzikir manaqib al-khidmah, january 30, 2020. muhamad nasrudin, et.al: the implementation of hadits on dzikir and ihsan | 15 the object of dzikir which is mentioned by the congregation is one of the rites which becomes a tool to reach the degree of ihsan. this dzikir has a significant influence in character building. in solving the problems of daily life before participating in the manaqib dzikir activities, the congregation is often unable to control their emotions, then says harsh or dirty words. after participating in this activity, his emotions are more controlled and there is a separate message to prevent these things. in addition, the intensity of the recitation of dzikir and prayers in daily life increases, both after prayer and at certain times, for example after congregational prayers. isyarah described by the congregation is a manifestation of a piece of the prophet's hadith which describes ihsan, which means "even if you don't see him, in fact he sees you". apart from that, in this dzikir manaqib activity, it was not uncommon for the congregation to cry in response to the atmosphere that was built during this activity, both during dzikir and prayer led by murshid. responding this phenomenon, the writer uses symbolic interaction theory, the concept of the definition of the situation found by wiliam isac thomas (1968) in hendariningrum (2009). in this concept, it is explained that human interaction is built in the form of a response to an external stimulus which is preceded by a process of interpretation and certain considerations, which in turn give meaning to the stimulus it receives. 39 this is in line with the phenomenon outside the dzikir manaqib ritual, namely murshid guidance to congregations who have a criminal background who eventually return to the right path. the murshid stimulation in the form of spiritual guidance was then responded to by the congregation who previously had a criminal background by returning to the right path. the individual stimulation does not immediately accept it, but it takes a long process and interpretation according to the concept of the definition of the situation. in symbolic interaction theory, this is included in the premise of an individual responding, including physical and social objects that refer to the meaning contained in the component. 40 first, the all-white clothes that have become typical of the al-khidmah dzikir assembly, whether 39 nina siti salmaniah siregar, “kajian tentang interaksionisme simbolik,” jurnal ilmu sosial 4, no. 2 (oktober 2011): 106. 40 dadi ahmadi, “interaksi simbolik: suatu pengantar,” mediator 9, no. 302 (desember 2008): 310. 16 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 worn by congregations or murshids. this has a philosophy that white clothes are sunnaturrasul so they will bring out their own light, besides that white clothes are also the clothes of pious people. white clothes also symbolize the shroud, the sheet of cloth to be worn when the world dies. second, the use of buhur during the dzikir manaqib ritual which has a philosophy that fragrance is also a sunaturrasul which can also support solemnity during dzikir. the third is the use of jasmine flowers that are scattered in al-khidmah decorations which have the philosophy that the fragrant smell of fresh jasmine can provide positive energy. 41 5. ihsan character building amaliyah al-khidmah apart from carrying out worship to allah is also a medium for shaping the character of the congregations in it. the person with character in question is the ihsan person. this character is reflected in their behavior while in the dzikir assembly, such as their ta'ziman towards murshids, being absorbed in dzikir, humorous, polite in speaking, especially to older people, and smiling. this character is also found in congregations of former thugs, addicts and drug dealers, thugs, and robbers. based on observations made on the al-khidmah assembly, the author found several instruments that played an important role in the process of forming the character of the congregation towards ihsan. the following is an explanation of the role of al-khidmah in shaping the character of his congregation. first, the relation model. ihsan is synonymous with inner experience, so it cannot be studied theoretically because everyone must have different experiences. therefore, there are at least two ways to know the truth from an experience. this method is to experience it for yourself and through people who have experienced it first. murshid becomes i'tibar for the congregation as one who reaches ihsan. so in this case the murshid has a very important position as an ihsan person. the main aspect that should be understood in explaining the relationship between tarekat followers and murshids is their position in the tarekat. murshid occupies a very important position in the world of pesantren and tarekat. the charisma inherent in him automatically makes him a role model, role model, and leader at the same time. 41 mukhlasin, wawancara tentang majelis dzikir dan tarekat al-khidmah lampung. muhamad nasrudin, et.al: the implementation of hadits on dzikir and ihsan | 17 however, for the tarekat, the murshid's position is the strongest point not only as a leader and guide in the religious aspect, but also as the center of reference for almost all dimensions of the life of tarekat followers. this is indicated by the almost total level of respect and obedience from the congregation to the murshid. 42 this kind of condition also occurs in the congregation of the alkhidmah assembly, especially for people with criminal backgrounds who follow al-khidmah. the beginning of their participation was not for the purpose of the tarekat, but led to guidance and consultation regarding their life problems. as explained by abah mukhlasin (murshid from al-khidmah simbarwaringin): "in the beginning, they had no goal at all to follow the management of al-khidmah. starting from 2006, one of them (a thug) came to me for treatment. after feeling the healing bit by bit, he immediately invited his friends to come and seek treatment for me. some of his friends are former robbers, thugs, some are addicts and drug dealers. not only for treatment, but there are also those who ask for spiritual guidance and talk about life's problems. after a while they were with me and got close emotionally, then i directed them to follow manaqib. 43 the relationship between the congregation and the murshid does have a difference with the congregation of the tarekat at the pesantren. in general, the relationship between the congregation who comes from the pesantren is in the form of obedience to a teacher who always guides and teaches them. however, in contrast to the people who were specially guided by abah mukhlasin, their obedience to the murshid tends to gratitude and a form of trust in someone who has provided solutions to problems. apart from the benefit of healing illnesses and spiritual guidance, the more moderate method of the murshid in embracing the congregation is a special attraction for outsiders. murshid uses the bil mau'izah hasanah (kind advice) method, which is by giving advice to 42 yusuf, “tarekat dan perubahan perilaku sosial keagamaan pada jama’ah tarekat qadriyah wa naqsabandiyah di kota malang: perspektif tindakan sosial max weber,” 55. 43 mukhlasin, wawancara tentang majelis dzikir dan tarekat al-khidmah lampung. 18 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 others which contains instructions of kindness for him. to direct others to goodness, especially congregations who come from criminal backgrounds, abah mukhlasin explained as follows: "so, the approach for other people who are not from the boarding school environment uses a special method. especially for people who do have a criminal background, namely with mau'izah hasanah (kind advice)/ chatting casually. there is no need to use excessive means and require them to repent immediately. the philosophy is "catching fish without making the water cloudy, the important thing is you can". i guide them slowly, until they change for the better little by little because basically they already know what is good and what is right. so, i just touched his soul with a spiritual method. talking about change, it can be seen from the aspect of worship”. 44 this is the relationship that is formed between the murshid and the congregation of the tarekat. although using a different approach for each group of people, the substance is to cultivate obedience to a murshid. the relationship between the congregation and the murshid is a manifestation of iltizamut thoat (maintaining obedience) in the form of being obedient to ulil amri. second, the rites in the manaqib dzikir. another aspect that plays a role in shaping the character of the al-khidmah congregation is the packaging of dzikir and manaqib in several rites. these rites include the rhythm used in chanting the dzikir sentence. for the sufis, islamic notes, such as nasheed or the recitation of sholawat verses, serve to increase the solemnity and preoccupation of presenting allah swt. the mind of the sufi will feel dissolved in these rhythms when doing dzikir or praying. this state produces inner calm and inner calm. the calmness of birth can be seen from fluent and regular recitation of dzikir or shalawat and the position of the body that remains where it is reciting or praying. 45 the ritual is performed using a rhythm in which there is a manaqib recitation. it does not only contain the biography of sheikh abdul qadir al-jailani r.a., which contains seven chapters, but also prayers. the reading of the manaqib itself uses a unique and distinctive rhythm and song by al-khidmah. prayers offered by the congregation 44 mukhlasin. 45 ibrahim idrus, “dzikir nasyid di majelis ta’lim bani isma’il banjarmasin” (tesis, banjarmasin, institut agama islam negeri antasari, 2015), 1. muhamad nasrudin, et.al: the implementation of hadits on dzikir and ihsan | 19 are read simultaneously by the dzikir assembly, namely when moving from chapter one to the next. when the writer interviewed one of the congregations, he confirmed that he got the calm in the ritual of manaqib from the rhythm and chant. as for the specifics, the appropriate one to calm the heart is when chanting tahlil and wadzifah sentences "ibadallah." the congregation explained in detail as follows. "even though in essence this manaqib is a biography of pious people, what is in al-khidmah is different. it was clear that when i read the translation of the biography of shaykh abdul qodir jailani, it did not impress the peace of mind, but in alkhidmah this is different. besides it is presumed to be carried out together in a noble assembly. but apart from manaqib, what is no less important is when reading the sentences 'laa ilaha illallah' and 'ibadallah'. when abah mukhlasin chanted that sentence, his heart felt calm and focused. therefore, because of that i also cried. "46 mahalul qiyam in the manaqib ritual is also a rite which is a practice that leads to the peace of mind of the congregations. mahalul qiyam is getting up from sitting to stand up when the prophet's prayer is recited. this rite is a form of respect for the prophet muhammad saw as the most noble servant of allah. at that moment, the congregation was in a state of relaxation, their thoughts and feelings and their hearts became focused on one goal, namely presenting allah swt. the higher the level of focus and calmness of one's heart, the deeper and longer the duration of one's being in the divine presence. those who have been consistent in the centering of their souls on allah will have a kind of inner experience which, according to abraham maslow, is described as a transcendent peak experience. 47 peak experiences are conditions where the soul experiences peak experiences that provide clear insights into who (whom) they are and their world. this interaction model is an embodiment of one of the principles of khomsa in the form of tashfiyat al-qulub wa tazkiyat al-nafsi (cleansing soul and purifying the heart). 46 jama’ah al-khidmah, wawancara kepada jama’ah tentang dzikir manaqib al-khidmah. 47 idrus, “dzikir nasyid di majelis ta’lim bani isma’il banjarmasin,” 2. 20 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 third, the interaction model. jamaah al-khidmah has their respective characteristics, social background, region, environment, family, economy, social, political and so on. however, among the congregations, there is an interesting process of interaction. the pattern of interaction built by the al-khidmah congregations does not only occur in assemblies, but also applies to the general public. the interaction media for the al-khidmah congregations occurs in the manaqib assembly. before the manaqib started, the congregations chatted with each other and joked. usually their conversation is about the events they experience in their daily life. sometimes their conversations are filled with humor which makes the atmosphere more fluid and increases the intimacy between the congregation. however, the language used is not excessive without saying profanity. after the manaqib is finished, it ends with a meal provided by the host. apart from the management assembly, interactions also occur during certain meetings outside the congregation. one of them is when sowan to murshid. especially for congregants with criminal backgrounds who were coached by abah muhlasin, they usually come to talk about the problems they experience in their daily life. for them murshid is not just a tarekat teacher, but also a person who is used as a role model in words and actions. therefore, what the murshid said and did became an example for them. this pattern of interaction then forms a norm in the form of obedience to the murshid as part of "tarekat adab" which is considered to be related to the spiritual achievements of the congregation. the interaction action that takes place in al-khidmah produces various perceptions. some perceive it as the experience of joining the tarekat as a process of inner calm. however, there are also those who consider it a social association, namely about how to deal with community conditions and other life problems. in the perspective of the asas al-khomsah, this kind of interaction model is included in the implementation of the principle of khidmah lil ummah (to serve fellow human beings as devotion to allah swt). from various forms of interaction that take place between fellow congregation and congregation with murshid then produce output, namely solutions to face life's problems. c on clusion as one of the tarekat forums, majelis dzikir al-khidmah has succeeded in bringing to life the hadiths about dzikir and ihsan in muhamad nasrudin, et.al: the implementation of hadits on dzikir and ihsan | 21 congregations in the middle of a village community that is undergoing transition. the two hadiths live in a tradition that they carry out routinely, both in the form of practice of practice, oral speech, and in writing. the tradition that majelis al-khidmah carries out is oriented towards forming the personal of the congregation who is always able to see allah or at least always remembers (dzikir) that allah always sees and watches over them. this is the character of ihsan that mentioned the prophet. this study is not comprehensive in terms of several aspects. therefore, for the needs of further studies, various other approaches and methods are needed in assessing the role of dhikir assemblies as a solution to solving problems in the modern era. then in order to develop broader islamic studies, it is necessary to conduct research on how the hadiths on dhikir and ihsan are brought to life by other communities and congregations. 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https://doi.org/10.14421/livinghadis.2016.1073. rafi, muhammad. “living hadis: tradisi sedekah nasi bungkus hari jum’at oleh komunitas sijum amuntai.” jurnal living hadis iv, no. 1 (mei 2019). 24 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 sari, ayu efita. “pengaruh pengamalan dzikir terhadap ketenangan jiwa di majlisul dzakirin kamulan durenan trenggalek.” skripsi, institut agama islam negeri tulungagung, 2015. siregar, nina siti salmaniah. “kajian tentang interaksionisme simbolik.” jurnal ilmu sosial 4, no. 2 (oktober 2011). supriadi, yedi. “dzikir, spiritualitas dan intuisi: studi tentang pembentukan jati diri di majelis dzikir rijalullah majalengka.” irsyad : jurnal bimbingan, penyuluhan, konseling, dan psikoterapi islam 8, no. 3 (september 30, 2020): 231–50. https://doi.org/10.15575/irsyad.v8i3.2000. tirmidzi, imam muhammad bin isa at-. sunan tirmizi. dar al-ghad al-jadid, 2015. wibowo, nur ikhsan ari. “hubungan keaktifan mengikuti majelis dzikir dengan sikap sabar jama’ah al khidmah kecamatan tingkir kota salatiga tahun 2013.” thesis, iain salatiga, 2013. http://erepository.perpus.iainsalatiga.ac.id/7089/. yusuf, muhammad. “tarekat dan perubahan perilaku sosial keagamaan pada jama’ah tarekat qadriyah wa naqsabandiyah di kota malang: perspektif tindakan sosial max weber.” tesis, universitas islam negeri maulana malik ibrahim, 2018. 117 the implementation of the character education strengthening (ppk) movement in the junior high schools (smpn) kerinci regency ahmad jamin1, deri wanto2, sapriadi3 1,3iain kerinci, 2iain curup, indoneisa ahmadjamin81@gmail.com, deriwanto@iaincurup.ac.id, sapriadi0907@gmail.com abstract. the ppk movement launched by the government is a response to the phenomenon of moral decadence/character crisis that occurs in almost all levels and sectors of life, including in the world of education. the ppk movement aims to instill and strengthen the values of the nation's character in the education unit. this study aims to describe the implementation of the ppk movement in the smpn kerinci regency by using qualitative research design and case study approach, namely in smpn 13, smpn 15, and smpn 48. data were collected through observation, unstructured interviews, and documentation. the data collected was then analyzed with miles and huberman techniques with data reduction, display, and conclusion drawing stages. the implementation of ppk has been running quite well. it positively impacts strengthening students' character characterized by increased discipline, honesty, responsibility, creativity, social care, and so on. however, the implementation of the ppk movement still has some constraints as teachers do not understand the essence and urgency of the pkk movement comprehensively and completely. in addition to other factors such as inadequate learning facilities and resources and still lack of support from stakeholders and the community. keywords: character education, ppk implementation, junior high school int r od u ct i on character education strengthening (after this referred to as ppk) movement is a continuation and revitalization of the national movement of character education based on the national action plan (ran) of national character education starting in 2010 following the spirit of law no. 20 of 2003 on the national education system. the ppk movement is becoming increasingly urgently prioritized as a response and anticipation to the moral decadence/character crisis that occurs in almost all levels and sectors of life. in the order of state life, the character crisis is indicated by the rise of intolerant action and violence that threatens the diversity and integrity of the republic of institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 6, number 1, 2021 | page: 117-134 doi: http://doi.org/10.29240/ajis.v6i1.2840 academic journal of islamic studies 118 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 indonesia and the increasing rate of corruption in all sectors. meanwhile, in society's social life order, there are often horizontal conflicts, environmental destruction, and others. then in the world of education, there is a fight between students, teacher violence against students, bullying between participants, and even criminal acts troubling the community. the phenomenon of character crisis shows that there are weaknesses/mistakes in the education system that runs so far because it is felt that it has not managed to build indonesian people with character. for so long, the education system is more focused on thinking or developing aspects of knowledge (cognitive oriented) and ignores efforts to develop attitudes, morals, and character. the condition is affirmed by muhadjir effendy, who states that our education actually misses or ignores some crucial dimensions in education, namely sports (kinesthetic), taste (art), and ethics (spiritual).1 furthermore, it indicates that education has not optimally played its role in character building because many graduates of educational institutions in indonesia, including scholars who are intelligent and proficient in answering exam questions, have intelligent brains, but they do not have a strong mentality, even they tend to be immoral.2 to address the issue, the government issued presidential regulation (perpres) no. 87 of 2017 on strengthening character education. it is described by permendikbud no. 20 of 2018 on ppk article 1 paragraph (1) explained that ppk is an educational movement under the responsibility of the education unit to strengthen the character of learners through harmonization of ethics, art, thinking, and sports, and society as part of the national movement of mental revolution (gnrm).3 therefore, the 2013 curriculum, as a reference for the learning process in the education unit, has directed learning by integrating ppk into it. the integration is not an additional program or insertion but a way of educating and learning for all educational actors in the education unit. the ppk movement is directed to developing and strengthening the noble values of pancasila, which are reflected in the 5 (five) main 1 muhadjir effendy, “no titlearahan menteri pendidikan dan kebudayaan muhadjir effendy dalam pelatihan pengembangan kapasitas untuk penguatan pendidikan karakter” (2016). 2 heri gunawan, pendidikan karakter konsep dan implementasi, cet. ke-1 (bandung: alfabeta, 2012), 29. 3 peraturan presiden, “penguatan pendidikan karakter,” pub. l. no. no. 87 pasal 1 ayat 1 (2017). ahmad jamin et.al: the implementation of the character education… | 119 values, namely religiosity, nationalism, independence, mutual cooperation, and integrity integrated into the curriculum. the five main values are further described as the value of good characters education, namely religious character, honest, tolerant, disciplined, hard work, creative, independent, democratic, curiosity, national spirit, love of homeland, appreciate achievements, communicative, peace-loving, fond of reading, environmental care, social care, and responsibility.4 the development and strengthening of noble character values are carried out by integrating character values in all subjects and strengthened through habituation activities and civilizing so that the nation's character education can really change the behavior of the way of thinking and how to act throughout the indonesian nation for the better and have integrity. ppk implementation is carried out by optimizing three education centers with a class-based approach, school culture, and community.5 furthermore, the ppk program is integrated into the whole education system, school culture, and cooperation with the community. ppk program is expected to foster the spirit of learning and make students happy in school as a friendly home to grow and develop. therefore, any events or activities in the school can be integrated into the character education policy. thus, character education is a joint effort of all components of the school to create a positive culture in students' personalities. follow up on the ppk movement launched by the government, some junior high schools (smpn) in kerinci regency have implemented the ppk movement in reference to the rules and guidelines that have been set as happened in smpn 13, smpn 15, and smpn 48. the implementation of ppk has a positive impact on strengthening the character of students. based on the above problems, this article seeks to describe the implementation of the ppk movement in the smpn in kerinci regency, case studies in 3 junior high schools in kerinci regency, namely smpnn 13, smpnn 15, and smpnn 48 kerinci. this research is expected to add knowledge and broaden insights about character education, especially in implementing ppk policy in the school environment both at the elementary and secondary school levels. in addition, the results of this study are expected to provide input for principals, teachers, and 4 permendikbud, “penguatan pendidikan karakter pada satuan pendidikan formal,” pub. l. no. no. 20 pasal 2 (2018). 5 permendikbud, pasal 5. 120 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 stakeholders in designing and implementing the ppk movement more effectively and efficiently. this study used the qualitative design that produces descriptive data, either written or oral,6 by finding and describing information about the implementation of the ppk movement in smpn kerinci. specifically, it used case study approaches in smpnn 13, smpnn 15, and smpnn 48. 7 researchers observed, explored, and studied in depth the phenomena of the plan and the form and impact of ppk implementation on strengthening the character of learners. the informants consisted of principals, teachers, students selected using purposive sampling techniques.8 data was gathered through observations, unstructured interviews, and documentation, with observation sheet instruments, interview guidelines, and documentation guidelines. the data collected was then analyzed with miles and huberman techniques with data reduction, display, and conclusion drawing stages.9 re s u l t s an d d i s cu s s i on the implementation of ppk in smpn kerinci is divided into two stages, namely the pre-implementation stage and the implementation stage: pre-implementation stage in the pre-implementation stage, schools, as ppk organizers, prepare everything related to implementing ppk, starting from determining the school's vision, setting school branding, program preparation, program socialization, and preparation of facilities, infrastructure, and supporting equipment. the results of interviews and observations in the field about the pre-implementation of ppk can be explained as follows: 6 lexy j moleong, metode penelitian kualitatif (bandung: remaja rosdakarya, 2014), 4. 7 john w creswell, qualitatif inquiry and designe research choosing among five approaches (london: sage publications, 2007), 73. 8 moleong, metode penelitian kualitatif, 224. 9 miles and huberman, analisis data kualitatif, buku sumber tentang metodemetode baru (jakarta: universitas indonesia press, 2007), 223. ahmad jamin et.al: the implementation of the character education… | 121 a. determination of school vision implementing ppk begins when the formulation of the vision and mission of the school in which it accommodates and reflects the central values of ppk. in formulating the vision and mission of the school, smpn 13, smpn 15, and smpn 48 have integrated the values and spirit of the ppk movement, in which the formulation of the vision and mission of the school has been reflected in the strengthening of noble character values. for example, improving faith and piety, discipline, independence, responsibility, noble ethics and politeness, and others. the head of smpn 13 stated that the vision and mission of the school is "the realization of educational institution which is harmonious, godly, intelligent and skilled. then the mission is basically to increase the passion for religion, culture, and nation, improve the learning achievements of learners and increase the sense of humanity".10 the head of smpn 15 kerinci explained: "the vision and mission of our school to be a solid, polite, optimistic, loyal, faith and piety and discipline."11 similarly, the statement from the head of smpn 48 kerinci stated that the vision of the school is: "to shape our students into human beings with moral and intellectual, polite, qualified amid a society in the future, forming independent, disciplined and responsible human beings."12 b. determination of school branding in addition to establishing the vision and mission of the school, the implementation of ppk can also be reflected in the school's existence, establishing the school branding as part of efforts to foster students' character. according to the results of research on school branding (typical of the school), it was concluded that junior high schools in kerinci regency, especially in the three junior high schools, have implemented ppk in their respective schools by establishing the characteristics or excellence of the school (branding school) that meets the needs and culture of the school or adapts the culture of the surrounding area. among the branding school (characteristic/excellence of the school), it is clean, comfortable (environment), then polite, intelligent, responsible (learners). from some form of characteristic or excellence of the school, this has shown the existence of a form of ppk implementation in their respective schools. 10 reprianis, “interview principal of smpn 13 kerinci” (2020), n. 20 june. 11 damrus, “interview principal of smpn 15 kerinci” (2020), n. 16 june. 12 safarial, “interview principal of smpn 48 kerinci” (2020), n. 15 june. 122 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 the head of smpn13 kerinci stated, "the branding of our school is to make the school clean, comfortable, and cultured."13 furthermore, the head of smpn 15 kerinci explained, "our school branding is to form students who are polite in their attitude, polite in doing and environmentally minded."14 meanwhile, according to the head of smpn 48 kerinci, the school's uniqueness is to "form smart and responsible students both in school and in the community later."15 c. preparation of school work program the implementation of the ppk program in schools should also be reflected in the school work plan (rks) or school budget for work plan (rkas). in rks/rkas, it is explained about the vision, mission, school objectives, school branding, medium-term goals and short-term goals, and usage plan of the school budget. the strategic program designed by this school must demonstrate efforts to achieve quality educational objectives both in terms of students' knowledge, attitude, and skills. therefore, in rks /rkas must be drawn a work plan that accommodates the ppk program. related to the composition of the school work plan (rks), the head of smpnn 13 kerinci stated, "we have accommodated the values of ppk in rks."16 the same statement was also delivered by the head of smpn 15 kerinci, who stated, "alhamdulillah (praise be to god) we have included one of them, character-building activities that we put in rohis (spiritual) and scout activities,"17 similarly, the head of smpn 48 kerinci stated, "god willing, it has been done."18 based on the results of interviews with the principals, it is known that the schools as research objects have compiled rks/rkas in which they have accommodated the implementation of the ppk program. 13 reprianis, “interview principal of smpn 13 kerinci,” n. 18 june. 14 damrus, “interview principal of smpn 15 kerinci,” n. 16 june. 15 safarial, “interview principal of smpn 48 kerinci,” n. 15 june. 16 damrus, “interview principal of smpn 15 kerinci,” n. 16 june. 17 damrus, n. 16. 18 safarial, “interview principal of smpn 48 kerinci,” n. 15 june. ahmad jamin et.al: the implementation of the character education… | 123 d. program socialization in order to inform the implementation plan of the ppk movement, the school has conducted socialization to all parties, especially to school personnel, educators, educational personnel, school committees, other stakeholders, and even to the community. in socializing the ppk program, smpn 13 kerinci conducts socialization by carrying out technical guidance activities to teachers/educators, educational personnel, and school committees with the aim that they understand the policies of ppk both class-based, school culture, and community-based. meanwhile, at smpn 15 kerinci, in socializing the ppk program, it conducts meetings either through meetings with teacher assemblies, student council meetings, or school committee meetings. through the meeting, all school programs related to the implementation of ppk are delivered. likewise, at smpn 48, through meetings and extra-curricular activities. the principal of smpn 13 stated; "for the socialization of ppk movement, implemented through technical guidance, technical guidance of the school by bringing resource persons from the education office so that we understand character education both class-based, school culture, family and community."19 meanwhile, the head of smpn 15 kerinci explained; "the way we socialize the ppk program through teacher assembly meetings, then followed up with student council meetings that are not separated also by coordination with committee meetings or parents of students. moreover, alhamdulillah (thank god) parents are very supportive".20 in contrast to what was conveyed by the head of smpn 48 kerinci, who stated, "we are from smpn 48 kerinci with all stakeholders, and our students hold extra activities such as yasinan (read prayers and surah yasin together), then scouting, then there is a kind of religious activity other than yasinan (read prayers and surah yasin together) that is teaching children to pray outside school hours and also sports".21 19 reprianis, “interview principal of smpn 13 kerinci,” n. 18 june. 20 damrus, “interview principal of smpn 15 kerinci,” n. 16 june. 21 safarial, “interview principal of smpn 48 kerinci,” n. 15 june. 124 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 e. preparation of facilities and infrastructure to support the implementation of ppk to be carried out to the maximum, the school provides the necessary facilities and infrastructure for implementing the ppk movement. the national standards of education (snp) that the government is obliged to do still need to be improved. while improving the quality of school facilities and infrastructure can be done by involving community participation in accordance with the needs and context of the school needs to be developed. the facilities and infrastructure required in ppk development include classrooms, library, laboratory, religious activity rooms, skill rooms, art rooms, sports facilities, adequate budgets, and other educational equipment. the head of smpn 13 kerinci stated, "for the achievement of ppk objectives, of course, the school prepares the facilities needed by the stakeholders in smpn 13.22 thus the explanation from the head of smpn 15 kerinci also stated, "preparing rohis (spiritual) room, student council program, rohis (spiritual) program and supported with the relevant budget.23 meanwhile, a statement from the head of smpn 48 kerinci explained," to support the ppk movement; we prepare all equipment related to relevant activities. for example, yasinan (read prayers and surah yasin together) means that the school prepares the surah yasin, then scouts; the school prepares the scouting activities.24 the statements delivered by the principal were reinforced by remarks from several teachers, who all stated that the school always facilitates ppk activities in their respective schools. among the explanations was delivered by one of the teachers at smpn 15 kerinci, who stated, "yes, very facilitated. so i see like the school approves rohis (spiritual) activities, there are mutual cooperation activities, it is all a form of the school supports that ppk goes well in school.25 then the same explanation was also conveyed by one of the teachers of smpn 48 kerinci, who revealed: "yes... the school always facilitates implementing ppk, such as applying religious activities, group learning, and many other activities that the school facilitates according to existing abilities.26 22 reprianis, “interview principal of smpn 13 kerinci,” n. 18 june. 23 damrus, “interview principal of smpn 15 kerinci,” n. 16 june. 24 safarial, “interview principal of smpn 48 kerinci,” n. 15 june. 25 putri permata sari, “interview teacher of smpn 15 kerinci” (2020), n. 4 august. 26 mesra melta, “interview teacher of smpn 48 kerinci” (2020), n. 3 august. ahmad jamin et.al: the implementation of the character education… | 125 implementation stage the guidelines for the implementation of ppk mentioned that ppk implementation is carried out with three main approaches: class-based, school culture-based, and community-based.27 these three approaches are interconnected and are a whole entity. this approach can help the education unit in designing and implementing ppk programs and activities. referring to the guidelines, the implementation of the movement in smpn kerinci is implemented through: a. implementation of ppk based on the class class-based ppk implementation is carried out through integration in curriculum, selection of learning methods, authentic assessment, and mentoring activities through counseling guidance. 1) integration of ppk in curriculum. as it is understood that character education is integrated into all subjects in the school. thus, in the rpp (lesson plan) preparation, subject teachers have tried to integrate the values of ppk following the curriculum that has been set. one of the teachers at smpn 13 kerinci stated, "i have played an active role in implementing this ppk through subjects, by integrating ppk values in learning, including in its planning rpp (lesson plan) has also been applied ppk values, and its implementation has also been applied well, has been verified, combined with the values of ppk, religiosity, nationalism, independence, mutual cooperation, integrity has been integrated into the rpp compiled.28 then at smpn 15 kerinci, it was conveyed by one of the teachers that " in rpp (lesson plan) we have integrated the values of ppk." next, other educators, including data obtained from informants from smpn 48 kerinci, all stated that they had compiled rpp (lesson plan) in which had integrated the central values of ppk. 27 hendarman and dkk, konsep dan pedoman penguatan pendidikan karakter, cet. ke-2 (jakarta: kemendikbud, 2018), 27. 28 ade candra, “interview teacher of smpn 13 kerinci” (2020), n. 16 june. 126 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 2) ppk through the choice and use of learning methods. in terms of choosing a learning method to develop the central values of ppk in learning, the researchers obtained various explanations from the teachers interviewed. for example, one of the resource persons from smpn 13 kerinci said, "i use more scientific learning methods.29 according to another teacher, "in my opinion, a suitable method is a cooperative learning method, then the discussion method.30 meanwhile, data obtained at smpn 15 kerinci shows that one of the teachers mentioned, "yes... lectures, discussions, questions, and answers.31 another data that the researchers obtained mentioned "lecturing method, method of being role model for example: may not be like that, it should not be, this is lecturing method,32 so it is data from other informants. furthermore, the interview data obtained at smpn 48 kerinci stated, "the first to give tasks in groups and later will be presented in the form of discussions and also in the form of portfolio reports, then also conduct extra-curricular activities."33 from the results of the rpp (lesson plan) study, an explanation of the methods used has shown an effort to involve students in learning. it is certainly intended for the learning process to be integrated with efforts to instill the core values of ppk. however, in the results of indirect observation of learning activities in the classroom, there is a discrepancy between the methods specified in the rpp (lesson plan) and the practice in the classroom. for example, in rpp (lesson plan), it is written that the method used is scientific, but in the learning process in the class, the method used mostly lecturing and questions and answers methods. whereas in rpp (lesson plan) preparation, the method used has been designed a learning scenario that is integrated into strengthening character education. based on this information, teachers are expected to determine and apply the proper methods in the planning and learning process so they can indirectly instill good character values to students and provide useful knowledge and skills for students. 3) carry out authentic assessments 29 rahma kumara d, “interview teacher of smpn 13 kerinci” (20202), n. 6 august. 30 nurjanah, “interview teacher of smpn 13 kerinci” (2020), n. 23 july. 31 zulkifli, “interview teacher of smpn 15 kerinci” (2020), n. 21 july. 32 niswarti, “interview teacher of smpn 15 kerinci” (2020), n. 14 july. 33 heris deka putra, “interview teacher of smpn 48 kerinci” (2020), n. 20 july. ahmad jamin et.al: the implementation of the character education… | 127 the next step in implementing ppk through class-based activities is to carry out authentic assessments in the learning process. after being observed rpp (lesson plan) documents from several teachers, data was obtained that almost all rpp (lesson plan) compiled already listed assessment techniques, assessment attitude, knowledge, and skills. even in attitude assessment techniques, there are already those that include instruments of attitude assessment in the form of journals, selfassessment, and paired assessment. likewise, knowledge assessment in rpp (lesson plan) has already been listed about written tests in the form of multiple-choice or essays, assignments, and homework. the assessment of skills has also been listed in several assessment formats, such as portfolio assessment format, project assessment format, and so on. the explanation from the teacher at smpn 13 kerinci mentioned, "we do authentic research by directly observing students' attitude and character. for his religious character through prayer activities at the beginning and at the end of the learning hours. then if the value of nationalism is singing the song, indonesia raya, together and the flag ceremony, then the value of ppk independence i give guidance and encouragement for students to do activities independently. then if the value of mutual cooperation teachers, i, and all students are helping students who have difficulty in learning. for its integrity value, i apply the habit of coming early to welcome students so that it can affect students. moreover, apply honesty achievements with students.34 the teacher of smpn 15 stated, " implementing prayers at the beginning of the lesson, at the end of the lesson is also closed with prayers, prioritizing discipline, honesty, responsibility for the task given to students."35 while the third informant said, "especially we have to look at the material that corresponds to the learning and by having to adjust between the subject matter and the strengthening of this character education."36 likewise, the teacher at smpn 48 kerinci explained, "there i enter honesty, then pray, then discipline and responsibility and familiarize students to say greetings every time they enter the classroom, then express their 34 candra, “interview teacher of smpn 13 kerinci,” n. 14 july. 35 nurjanah, “interview teacher of smpn 13 kerinci,” n. 23 july. 36rismawati, teacher of smpn 13 kerinci, interview, (sanggaran agung, 30 july 2020). 128 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 opinions politely, also continue to appreciate the opinions of other friends."37 4) the implementation of ppk through guidance and counseling services besides being integrated into the subjects (curriculum), the implementation of ppk in smpn in kerinci regency is also integrated with student mentoring activities on guidance and counseling. in supporting the implementation of ppk in smpn in kerinci district by activating counseling services to help students with problems and assisting students in developing various potentials, including the development of learning / academic aspects, career, personal, and social. counseling guidance activities are conducted collaboratively with subject teachers, educational personnel, parents, and other stakeholders. b. implementation of ppk based on school culture in addition to character education based on class, the concept book and ppk guidelines also explain character education based on school culture. according to hendarman in the book explained, "character education based on school culture is an activity to create a climate and school environment that supports ppk praxis overcome classrooms and involve the entire system, structure, and educational actors in schools."38 implementation of ppk based on school culture, implemented through: 1) habituation one of the teachers of smpn 13 kerinci revealed, "the usual thing to do or habituation is like greetings with the teacher after the flag ceremony, then the school also performs dhuha prayers, yasinan (read prayers and surah yasin together), then the school performs the celebration of religious holidays. also, the school increases students' reading interest, namely through compulsory reading, in every class it exists. then also applied the school picket system, it was not only teachers but also students. then there is the collection of donations for students who were affected by the disaster."39 then, one of the teachers at smpn 15 kerinci argued, "in school, every time they arrive at school students shake hands with the teacher when they meet the teacher directly shake 37 rismawati, “interview teacher of smpn 13 kerinci” (2020), n. 30; putra, “interview teacher of smpn 48 kerinci,” n. 20 july. 38 hendarman and dkk, konsep dan pedoman penguatan pendidikan karakter, 35. 39 candra, “interview teacher of smpn 13 kerinci,” n. 16 june. ahmad jamin et.al: the implementation of the character education… | 129 hands or say greetings. then in class, they pray every morning in the morning roll call, except monday; it is a flag ceremony, and tadarus (reading al-qur'an) before entering the class".40 similarly, another teacher revealed, "the habits of students in this school usually say greetings when meeting with the teacher and his friend, and usually on tuesday morning until thursday we conduct tadarus (reading al-qur'an) before the learning hours begin."41 furthermore, the teachers of smpn 48 kerinci said, "the habituations carried out in our school such as children greeting and shaking hands every time they meet the teacher or principal, carry out ant operations every friday morning. always start the lesson by praying as well as at the end of the lesson".42 from the picture above, it is understood that in the three junior high schools in kerinci regency, they have done good habituation to foster students' character both in religion, nationalist, mutual cooperation, independence, and integrity. habituations are done, such as students pray before and at the end of the lesson, get used to saying greetings every time they meet the headteacher, teachers, shake hands and kiss the teacher's hand every time they meet, speak politely, do the teacher's orders and always get used to throwing garbage in place and so on. it is in line with hendarman's opinion that "strengthening character education based on school culture focuses on habituation and the formation of a culture that represents the main values of ppk which are the priority of the education unit. this habituation is integrated into the school's overall activities, which is reflected in the conducive atmosphere and environment".43 thus, the education unit can develop ppk based on school culture by strengthening the tradition (habituation) already owned by the school. in addition to develop something which has already good, the education unit still needs to evaluate and reflect itself, whether the traditions inherited in the education unit are still relevant to the needs and present conditions or need to be revised in order to answer the growing challenges, and in line with the efforts to strengthen the character in the education unit. 2) the development of co-curricular activities. 40 niswarti, “interview teacher of smpn 15 kerinci,” n. 14 july. 41 zulkifli, “interview teacher of smpn 15 kerinci,” n. 21 july. 42 melta, “interview teacher of smpn 48 kerinci,” n. 3 august. 43 hendarman and dkk, konsep dan pedoman penguatan pendidikan karakter, 35. 130 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 the next step in implementing ppk based on school culture is through the development of co-curricular activities. according to the head of smpnn 13 kerinci, "there are many activities that we do in schools, such as cleaning the environment and making wall magazines."44 then one of the teachers of smpn 13 kerinci added, "as far as i know there are four activities, the first is religious activities for example: commemorating religious holidays, then every friday is reading surah yasin together or interspersed with dhuha prayers, then scouting activities, art activities, sports activities."45 furthermore, another teacher mentioned, "the first co-curricular activities conducted in school was congregational prayers, then field trips and also then there was an art practice."46 meanwhile, the head of smpn 15 kerinci said, the co-curricular activities in his school; "the first is dhuha prayer, dhuha prayer and zuhur prayer in the congregation from monday to thursday. then, memorize short surah of al-qur'an, memorization of prayers, memorization of asma'ul husna and kultum (seven minutes religious speech) for students".47 one of his teachers explained, "as i know, the religious activities are; reading surah yasin together every friday morning, also perform dhuha prayers, commemorating the religious holidays. the other activities are art activities, scouting activities and sports activities".48 concerning the co-curricular activities held at smpn 15 kerinci, another teacher revealed, "there are rohis (spiritual activities), scouts, in every morning for the public there is religious speech, lectures, and in friday morning there is reading surah yasin together. finished reading surah yasin, there are actually divided into two activities; there are some students who read surah yasin and two classrooms to pray dhuha and guided by teachers, there are two teachers or three teachers guide students who pray dhuha."49 furthermore, the head of smpn 48 kerinci explained, "cocurricular activities conducted at smpn 48 kerinci such as yasinan (reading surah yasin together), sports, read short verses of al-qur'an and there are clean friday activities. it means that we will put the child into this school before special lesson hours, on friday to be carried out ant 44 reprianis, “interview principal of smpn 13 kerinci,” n. 18 june. 45 nurjanah, “interview teacher of smpn 13 kerinci,” n. 23 july. 46 d, “interview teacher of smpn 13 kerinci,” n. 6 august. 47 damrus, “interview principal of smpn 15 kerinci,” n. 16 june. 48 idialisna, “interview teacher of smpn 15 kerinci” (2020), n. 14 july. 49 niswarti, “interview teacher of smpn 15 kerinci,” n. 14 july. ahmad jamin et.al: the implementation of the character education… | 131 operation to clean the environment, then wash his/her new hands after that he/she learns in the classroom."50 furthermore, according to the informant from the teacher explaining about some co-curricular activities carried out at smpn 48 kerinci. the teacher added, "our co-curricular activities include library visits or literacy, group work, learning prayer practices for religious teachers, al-qur'an reading practices for iqra teachers'.51 in contrast to the next informant who said that the cocurricular activities carried out at smpnn 48 kerinci are "there are scouts, then zuhur prayers in congregation, pmr (youth red cross), also sometimes there is self-defense activities.52 3) implementation of ppk through extra-curricular. strengthening the main values of ppk is very possible to be implemented through extra-curricular activities aimed at developing the personality and talents of learners in line with their interests and abilities. there are two types of extra-curricular activities, namely the obligation one (education scouting) and optional extra-curricular activities (in accordance with the extra-curricular activities developed by each educational unit).53 there are several types of extra-curricular activities conducted in order to develop the good character of students. at smpn 13 kerinci, the researchers obtained the explanation from the teacher who explained, "extra-curricular such as scouting is done; also there are pmr (youth red cross), paskibraka (national flag hoisting troops), cultural arts, religious activities, sports activities, language activities, journalism and also scientific work of adolescents."54 at smpn 15 kerinci, the teacher informed, "extra-curricular activities are developing students' potential, talents, and interests through, for example, student council activities, scouts, rohis (spiritual) activities, performing arts, and so on."55 at smpn 48 kerinci, the principal conveyed the information about extra-curricular activities; "our extra-curricular activities are certainly included, they are dance activities, scouting activities. they are included in extra-curricular activities. then there are pmr (youth red cross) activities".56 then, one 50 safarial, “interview principal of smpn 48 kerinci,” n. 15 june. 51 melta, “interview teacher of smpn 48 kerinci,” n. 3 august. 52 irmawati, “interview teacher of smpn 48 kerinci” (2020), n. 27 july. 53 hendarman and dkk, konsep dan pedoman penguatan pendidikan karakter, 41. 54 candra, “interview teacher of smpn 13 kerinci,” n. 16 july. 55 idialisna, “interview teacher of smpn 15 kerinci,” n. 28 july. 56 safarial, “interview principal of smpn 48 kerinci,” n. 15 june. 132 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 of the interviewees said, "the extra-curricular activities carried out are alqur'an reading training, and then leadership exercises in the student council, for example, then camp events are also in scouting."57 in another source, the teacher stated, "the form of extra-curricular activities in our school includes scouting, student council activities, yasinan (reading surah yasin together), sports and so on."58 c. the implementation of ppk based on community activities the implementation of ppk is based on community activities, carried out by strengthening the involvement of school committees, parents /guardians of students, community leaders, and other stakeholders in the planning and implementation of ppk. community participation is conducted by empowering the potential of the environment and society as a learning resource such as social and community organizations, arts and cultural activists, alumni, the business world, and the industrial world. the implementation of ppk based on community activities aims at synergizing ppk with a variety of dynamic programs. based on the results of interviews with community elements, it is known that the public is quite enthusiastic and welcomes the ppk movement in school. this condition is characterized by the active participation of parents/guardians of students, school committees, and community leaders planning and implementing formal and non-formal activities in schools. however, the participation of the community is still minimal and limited. this is in accordance with the results of interviews with parents and elements of the school committee that give a similar statement: "we are more involved only in the business of operational financing of the school. we are regularly invited to meetings with the committee in the early semester or the beginning of the year of learning. regarding ppk implementation, parents and the community stated, "the school has never invited us to talk about the program specifically." c on c lu s i on the implementation of the movement of character education strengthening (ppk) in smpn in kerinci district has been running in accordance with existing guidelines. the implementation is in two stages, namely the pre-implementation stage and the implementation stage. activities in the pre-implementation stage include the determination of 57 putra, “interview teacher of smpn 48 kerinci,” n. 20 july. 58 melta, “interview teacher of smpn 48 kerinci,” n. 3 august. ahmad jamin et.al: the implementation of the character education… | 133 vision, school mission, determination of school branding, preparation of school programs that integrate ppk values, socialization of programs, and preparation of facilities and infrastructure and supporting equipment. while at the implementation stage, the implementation of ppk is based on class, school culture, and community. the implementation of ppk has brought a positive impact for strengthening the character of students with indicators of increased discipline. the respect and students' politeness towards teachers have begun to change. next, the attitude of students' religion (religiosity) has begun to grow and develop. the students' environmental concern has also begun to increase. additionally, the sense of awareness and responsibility of students has changed. there has been a change in mutual attitude and cooperation. furthermore, the atmosphere of familiarity of fellow students has begun to improve, and the atmosphere of teaching and learning is felt more calm and comfortable. however, the implementation of the ppk movement has not been implemented effectively and efficiently, so it has not brought maximum impact. the condition is caused because teachers have not yet understood the essence and urgency of the pkk movement comprehensively and intact and other factors such as inadequate learning facilities and resources and still lack of support and participation from the community and other stakeholders. b i b l i og rap hy creswell, john w. qualitatif inquiry and designe research choosing among five approaches. london: sage publications, 2007. effendy, muhadjir. “no titlearahan menteri pendidikan dan kebudayaan muhadjir effendy dalam pelatihan pengembangan kapasitas untuk penguatan pendidikan karakter.” 2016. gunawan, heri. pendidikan karakter konsep dan implementasi. cet. ke-1. bandung: alfabeta, 2012. hendarman, and dkk. konsep dan pedoman penguatan pendidikan karakter. cet. ke-2. jakarta: kemendikbud, 2018. miles, and huberman. analisis data kualitatif, buku sumber tentang metodemetode baru. jakarta: universitas indonesia press, 2007. moleong, lexy j. metode penelitian kualitatif. bandung: remaja rosdakarya, 2014. 134 | ajis : academic journal of islamic studies, vol. 6, no. 1, 2021 permendikbud. penguatan pendidikan karakter pada satuan pendidikan formal, pub. l. no. no. 20 pasal 2 (2018). presiden, peraturan. penguatan pendidikan karakter, pub. l. no. no. 87 pasal 1 ayat 1 (2017). 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 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jenderal kelembagaan agama islam, 2001. 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. 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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. 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 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 141 supervision system in the effectiveness of zakat utilization in baznas of bengkulu province hariya toni1, dede mercy rolando2, yasril yazid3, rafdeadi4 1institut agama islam negeri (iain) curup, indonesia 2institut agama islam negeri (iain) metro, indonesia 3,4universitas islam negeri (uin) sultan syarif kasim, riau, indonesia correspondence: hariyatoni@iaincurup.ac.id abstract. this study aims to examine the supervisory system of baznas of bengkulu province in the empowerment of zakat with the aim to alleviate poverty. the research method used in 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, pakistan.” international journal of zakat 4 (2018): 25–33. aksa, andi nuraeni, andi rosdianti razak, jurusan ilmu, administrasi negara, unismuh makassar, jurusan ilmu, administrasi negara, et al. “pembagian zakat di baznas kabupaten wajo.” kolaborasi : jurnal administrasi publik 2, no. 2 (2016): 165–79. arikunto, suharsimi. prosedur penelitian: suatu pendekatan praktik. rineka cipta, 1992. david, fred r. strategic management. jakarta: salemba empat, 2003. hariya toni et.al: supervision system in the effectiveness of zakat utilization | 155 denzin, norman k & yvonna s. lincoln. handbook of qualitative research. edited by terj. dariyatno. yogyakarta: pustaka pelajar, 2009. departemen agama ri direktorat jenderal. bimbingan masyarakat islam direktorat pemberdayaan zakat, standarisasi manajemen zakat. jakarta, 2007. 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. guba., yvonna s. lincoln & egon g. “naturalistic inquiry.” callifornia: sage publications, 1985. hanif, hasnan, ahmad mukri aji, and hendri tanjung. “baznas provinsi bengkulu.” journal of islamic economy 11, no. 2 (2018): 146–65. hasibuan, malayu sp. “manajemen sumber daya manusia: dasar dan kunci keberhasilan,” 2001. kivunja, charles, 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. miles, matthew b., a. michael huberman, michael a. huberman, and prof michael huberman. qualitative data analysis: an expanded sourcebook. sage, 1994. 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. novitasari, desmi. “manajemen pendistribusian zakat di badan amil zakat nasional (baznas) provinsi bengkulu,” 2018, 92. http://repository.iainbengkulu.ac.id/885/1/desmi novita sari.pdf. 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): 55–62. 156 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 situmorang, m. viktor, and jusuf juhir. aspek hukum pengawasan melekat. yogyakarta: reineka cipta, 1994. terry. dasar-dasar manajemen. bandung: graha ilmu, 2013. wahyu, a rio makkulau, and wirani aisiyah anwar. “sistem pengelolaan zakat pada baznas.” al-azhar journal of islamic economics 2, no. 1 (2020): 12–24. wahyuni, sri. “peran laz sebagai pengelola zakat dalam pendayagunaan zakat produktif, studi kasus rumah zakat medan.” at-tafahum: jurnal of islamic law 1, no. 2 (2017). 343 building moderation islam in plural community: relation between social media and social conflicts in padang, west sumatera-indonesia reza fahmi, prima aswirna universitas islam negeri (uin) imam bonjol, padang, indonesia correspondence: rezafahmi@uinib.ac.id abstract. this study assumes that social media has a strong influence on social movements in society. this is highly disruptive to interactions between religious groups within the country. additionally, the objectives of this study are to: (1) to explain the pattern of islamic moderation growing and developing in padang. (2) describe the profile of padang's social media users; (3) see the influence of moderate islam developing through social media on the religious conflict in padang. this study uses a quantitative approach. a total of 265 people made up the population of this study. as a result, while religious issues are a potential topic of conflict within the community, reasonable and moderate islam has a positive impact on the people of padang city, who are able to respect their differences. it has been shown that there is no possibility of conflict between the peoples of the united states, who love unity and prioritize peace. keywords: religious mediation, islamic moderation, social media, social conflict. int r od u ct i on the same applies to other countries in the world. canada, malaysia, australia etc. indonesia is a multi-ethnic country with different cultures, ethnic beliefs and customs. indonesia is one of the world's largest countries after india, china and the united states. in addition, indonesia has her five main islands such as sumatra, java, kalimantan, sulawesi and irian jaya (papua). indonesia has small and large islands with 17,508 inhabitants and a population of about 250 million. as mentioned above, indonesia is facing various problems such as economy, society, politics and culture in a multicultural society. other greetings are indigenous relatives (indigenous indonesians) and non-indigenous institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 7, number 2, 2022 | page: 343-354 doi: http://doi.org/10.29240/ajis.v7i2. 4433 academic journal of islamic studies mailto:rezafahmi@uinib.ac.id 344 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 peoples (immigrants, including chinese), as ethnic groups and religions characterize the diversity of indonesia's population. the indonesian ministry of research and technology (2010) reported that the conflict that occurred in indonesia was a conflict horizon based on religious and ethnic issues as well as unbalanced levels of welfare factors. in any experience, conflicts based on religious and ethnic issues can easily become violent conflicts and attract cross-regional involvement of actors andare very difficult to resolve. this is because conflicts based on religious and ethnic issues tend to transcend geographical boundaries and are not easy to negotiate and are irrational1. the minang community is identical to the muslim community which is not easy to accept the presence of migrants, especially those of different religions. the explanation above illustrates that horizontal conflicts between ethnic and religious patterns also occur in west sumatra in general and the city of padang in particular. to bridge so that horizontal social conflicts do not occur during society, it is necessary to build social awareness about the importance of moderate islamic thought (islamic moderation). then in the context of social life which has grown rapidly in era 4.0 and towards era 5.0 today, social media in theform of facebook and instagram have also been used us a means of massive propaganda mediato accelerate the spirit of islamic moderation in society. thus, this study wants to examine, among others: (1) describe the moderation pattern of islam that grows and develop in field. describes the profile of social media users in padang. (3) seeing the influence of islamic moderation that developed through social media on religious conflicts in padang. 1 while the causes of conflict in border areas can also be mentioned as vertical conflicts, including (1) unbalance in development, (2) extraction of natural resources, (3) violence against the people, (4) strong ethnicity in local communities, (5) far from the center of government, (6) wrong or forced modernization, (7) unbalanced economic distribution, positions, or positions, (8) perception. the above fact is not the only justification for the issue of identity politics that is so thick in the society of west sumatra. another example is how chinese people are "forced" to use minang language as their everyday language to be socially acceptable in society. there are even some chinese people who reluctantly carry out marriages with residents to adapt to the minang. reza fahmi, et.al: building moderation islam in plural community: relation between social media and social conflicts in padang, west sumatera-indonesia | 345 there are two islamic patterns of behavior ; (1) egalitarian islam, grow and develop extensively in the islamic societies of padang and west sumatra. (2) islamic reasoning. developing egalitarian islam is islam that prioritizes the equality of people in social life. may different views in understanding social and religious issues be the wealth of society in respecting differences. thus, the minangkabau people are a unique society that strives to integrate traditional values (tradition) with religious values (islam), apart from what is known for their migration habits. it is the largest matrilineal community in the world. i also grew up in an equal society. , and value their freedom very much. given the status of an egalitarian society that respects individual freedom, it is not uncommon for minang people to have intellectual discussions about various issues of life2. this conflict took place between the mudo (young people), who wanted the teachings of islam to be implemented following the values contained in the al-qur'an andsunnah which had been widely distorted, and invited to understand the universality of islamic teachings in a modern and elastic manner and the tuo ( elders) who seek to understand the teachings of islam traditionally and rigidly, and maintain the customs that they have built before (schrieke, 1975: 69). this explanation shows the egalitarian attitude of the minang people who are to express different views openly and frankly so that this conflict of views is resolved through deliberation and consensus by three stakeholders in the minang community; ninikmamak (traditional leaders), cadik pandai (smart people) and bundo kandung (mothers) (tigo sajarangan stove or a stove for cooking with three supporting legs, so that the stove can stand 2 while the causes of conflict in border areas can also be mentioned as vertical conflicts, including (1) unbalance in development, (2) extraction of natural resources, (3) violence against the people, (4) strong ethnicity in local communities, (5) far from the center of government, (6) wrong or forced modernization, (7) unbalanced economic distribution, positions, or positions, (8) perception. the above fact is not the only justification for the issue of identity politics that is so thick in the society of west sumatra. another example is how chinese people are "forced" to use minang language as their everyday language to be socially acceptable in society. there are even some chinese people who reluctantly carry out marriages with residents to adapt to the minang. 346 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 properly) which is always based on as-sbk ( customs that are based on religion and religion based on the book of god, namely the qur'an). rational islam is meant here as islam that is not easily provoked by negative elements that grow during society. islam considers problems based on various points of view so that the assessment is not only measured from the profit and loss assessment alone but also based on various other considerations. likes; social, political, religious, and cultural. so that islam that is instilled in the the younger generation prioritizes rationality in making important decisions together. this islamic rationality will certainly give birth to an attitude of religious moderation in social life. namely, religion is note just learning to understand differences, but also building trusts,mutual support but at the same time upholding competition and a competitive spirits, so thatstrong motivation is built to succeed in the future. an example of rational islam that was developed through minang cultural customs was illustrated during the adri war, where conflicts, however violent and central, did not eliminate each other because in their philosophy of life they were: mahampang malapehi, mambunuah mahiduiki (to let go of, kill-live)3. 3 the radical padri movement, which continued into a 34-year war against the dutch colonialists, did not necessarily eradicate the teachings of the tarekat syatariyah (navis, 1983: 70-71). likewise, for the indigenous people, the padri movement according to schrieke (1973: 32, ibid), is note to oppose the customs and the pagarruyung kingdom, but a solidarity movement of cleric to cleanse people's lives of actions that are contrary to islamic teachings. moderation is the middle way, and this is under the core teachings of islam that are by human nature. therefore, muslims are called ummatan wasatan, harmonious and balanced people, because they can combine the two poles of the previous religion, namely judaism which is too down to earth and christianity which is too high. thus, moderation has the same meaning as al washatiyyah – as expressed in the verse above. according to ibn faris, as quoted by muchlis m. hanafi (2009), that al-washatiyyah comes from the word with which has the meaning of fair, good, middle and balanced. the middle part of the two ends of something in arabic is called wasath. this word has a good meaning us in the hadith expressions, 'the best affairs are awsathuha (the middle)', because those in the middle will be protected from reproach or disgrace (defects) which usually hits the ends or edges. according to yusuf qardhawi (1995), that among the characteristics of islamic teachings is al-washatiyyah (moderate) or tawazun (balance), namely the balance between two roads or two directions that face each other or contradict each other. examples of two oppose such us spiritualism with materialism, individual with collective, contextual with idealism, and consistent with change. the principle of balance is in line with the nature of the creation of humans and nature that are harmonious and harmonious. as revealed reza fahmi, et.al: building moderation islam in plural community: relation between social media and social conflicts in padang, west sumatera-indonesia | 347 furthermore, regarding the characteristics of islamic moderation, as stated by tarmizi taher (2007), it has two independent characteristics, namely first, the existence of the right to freedom which must always be balanced with obligations. intelligence in balancing rights and obligations will determine greatly the realization of balance in islam. second, there is a balance between worldly and hereafter life, us well us material and spiritual life. so that the civilization and progress achieved by muslims are not fictitious and mirage, but essential and truly by what is expected, namely realizing goodness in the world and the hereafter and keeping away from calamity and torments of hell. the medium of spreading the moderate spirit in the social life of the people of padang today has experienced a dynamic moving forward, rooted in information technology. where the understanding of islamic moderation is note only conveyed through lectures in mosques, fields, or open places, which allows everyone involved to interact physicallywith one another. in line with advances in information technology accompanied by the development of a deadly virus pandemic called covid 19, the da'wah map no longer requires individuals to interact directly physically with other individuals. however, they can use social media in the form of facebook, whatsapp, instagram, and so on to remind each other of goodness. thus, it can be understood that social media has become a social need which is as if "food and drink" need to be consumed every day. of course, this gives its meaning to the social life of the minang people today who always follow developments from time to time to obtain the latest information or news, so as not to be left behind with the current situation. this is also in line with the spread of varied da'wah which diverse is widespread, where not only materials, schools, or schools of thought from the scholars also vary. even the classical, contemporary, radical and fundamental thoughts of each islamic religious leader further enrich the repertoire of islamic thought of the minang community. in the qur'an, "and allah has raised the heavens and he has set the mizan (justice), so that you do not exceed the limit regarding the mizan" (surah ar-rahman [55]: 7-8). 348 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 the virtual world is a globally connected, computer-supported, computer-accessible, multidimensional, artificial, or virtual reality. in this reality, where each computer is a window, visible or audible objects are not physical and are not representations of physical objects. instead, they are styles, characters, and actions of creating data and producing pure information. cyberspace refers to the metaphorical world using many forms of electronic communication, which are used in the internet world. the virtual world offers the opportunity to form a real community, where people share the same interests and are met by electronics. this new electronic media has made massive changes in society with all its positive and negative impacts. further research was conducted using a quantitative approach. a total of 265 people became the population in the study. whereas many as 128 non-muslims and 137 muslims were included as samples in the research carried out. sampling was done randomly (stratified random sampling). collecting data using a psychological scale. the analysis technique uses simple regression. r es ul ts and dis cuss i on the results of this study found: (1) the islamic moderation pattern developed through social media is using the rational islamic pattern. where 85% of respondents perceive that the rational,logical and moderate pattern of reality islam is embedded in the social life of the muslim community in the city of padang. table 1 categories of islamic regional no score categories sum percentages 1 114-133 low 40 15% 2 134-151 high 225 85% total 265 100% resource : research report (2020) (2) social media user profiles tend to be consumptive in receiving religious information, so that religious issues become potential debates or arguments. 65% of respondents think they are active users of social media; facebook and instagram. reza fahmi, et.al: building moderation islam in plural community: relation between social media and social conflicts in padang, west sumatera-indonesia | 349 table 2 categories of using social media (facebook and instagram) no score category s sum percentages 1 138 – 154 low 93 35% 2 15 – 170 tall 172 65% total 265 100% resource : research report (2020) (3) the influence of moderate islam or islamic moderation as much as seventy-five percent (75%) use social media in reducing interreligious conflicts in padang, west sumatra. table 3 the hypothesis analysis islamic rational using of social media islamic rational pearson correlation 738 using of social media n 265 265 pearson 738 correlation sig. (2-tailed) 000 n 265 265 it means there were significant correlations between islamic rational and using of social media. then, h o was rejected and received h 1. the relations was positive. the magnitude of theinfluence of rational islamic thought on the responsible use of social media is refusing to be involved in social, religious, or ethnic conflicts.4 hospital was to be 4 there are three important notes found through this study: (1) this research proves that the pattern of reality islam that grows and develops in the minang muslim community has given its islamic style in society. wherever there is a social conflict 350 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 established on jalan khatib sulaiman, getting very widespread opposition among the people of the city of padang. however, this was not followed by the destruction of public facilities and the like. concl us i on reality islam has been practiced ingrained in minang society is when the community rejected the cremation site of the chinese community in padang city. precisely in the area "chinatown or china town" around the homes of indigenous people. this, of course, received strong opposition from community leaders, religious leaders, and also the surrounding community. this made in a demonstration that took place safely and peacefully, without being accompanied by the destruction of public facilities. the minang community in padang city today has become obsessed with the use of social media. so that social media becomes a potential means of spreading da'wah that instills islamic moderation during society. even so, it is necessary to realize the potential for differences inviews or opinions in understanding islam as a religion that is based on the qur'an and sunnah. it should be taken seriously about the differences in islamic views so that it is hoped that it will notgive birth to conflicts that are detrimental to the muslim community themselves. this study also finds that social media is a significant contributor to moderate attitudes by embedding islamic moderation values that grow in society. so that it gives a very positive contribution to the absence of conflict in society. social media has provided a significant understanding to foster tolerance, respect, support, and build a spirit of togetherness between muslims and muslim communities. as well as eliminating the attitude of suspicion and suspicion between adherents of different religions. it's just that what also needs to be a common concern from the studies that have been carried out is that the minang community of field city needs to be more selective in receiving information on existing social related to ethnicity and religion in the community, it is not accompanied by the destruction of places of worship of other religions (catholic or protestant christians and pantekonstan and so on, hinduism, buddhism, kong hu chu). this was demonstrated through a massive demonstration several years ago, when siloam. reza fahmi, et.al: building moderation islam in plural community: relation between social media and social conflicts in padang, west sumatera-indonesia | 351 media, then don't be consumed by hoaxes or fake news that have the potential to give birth to horizontal social conflicts between religion and ethnicity. in the city of field. then note all the news received needs to be disseminated because we have to checkthe elements of the truth of the news obtained earlier. furthermore, social media should not be considered as a "god" who helps to seek islamic truth values. so that we forget to refer to the scholars and scholars in society. so we need to stay alert to the negative elements that social media creates as a pillar of information that grows and develops amid society. finally, the rational islam that has been developed in the city of padang can be used as a model for the development of islamic thought in other regions in indonesia so that islamic moderation can grow 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categorizing library sources based on research needs, collecting library resources data, displaying data as findings, abstracting data as of becoming facts, analyzing facts and ultimately obtaining the research results in the form of new information. the results of the research indicate that the pattern of integration between islamic moderation values and material of islamic education are able to be conducted through four moves, describing the religious moderation values in detailed which are obtained from various supporting sources, classifying islamic moderation values to be linked into islamic material education, integrating its moderation values into islamic material education and incorporating the religious moderation values into the evaluation of learning. the islamic moderation values which are conveyed in teaching and islamic education learning taught to students are conducted gradually, either by direct learning or by self-learning by using teaching’s material. islamic moderation values are more convenient to be linked with islamic education learning, as the content is much related to materials of islamic education. keywords: islamic moderation values, islamic education, religious moderation, integration pattern introduct io n indonesia as a multicultural country, which consists of various ethnicities, languages, and several religions, should have diverse characteristic (heterogeneous), which upholds the value of tolerance and maintain the life of interpersonal peacefully (peace co-existence) which does not accentuate the characteristic of equality (homogeneity). on its development, multiculturalism has many potential problems. in case ethnicities distinctions are able to cause cultural friction, languages institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 7, number 1, 2022 | page: 27-44 doi: http://doi.org/10.29240/ajis.v7i1.4284 academic journal of islamic studies 28 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 distinctions can cause communication friction, while religious fanaticism and view distinction in comprehending religious teaching will cause ideological friction. some of these frictions, the problem raised by religious fanaticism are sufficient to bring on serious problem for the life of the nation and the state. one of them is the problem of radicalism, extremism and intolerance that have become a concern not only in indonesia but also worldwide. as radicalism, extremism and intolerance develop in society, hence suppression and harshness against different denomination and understanding of religion are often an excuse on behalf of name ideology. in order to concern does not occur in society, early protection is required in society namely the comprehension of moderation as the way of perspective to overcome these problems. jillian schwedler (2011) stated moderation – a process rather than a category – entails change that might be described as movement along a continuum (simultaneous) from radical to moderate. implicitly, moderation sometimes is explicitly related to the ideas of individual rights and democracy related to tolerance, pluralism and cooperation. to be more moderate, one must be more recognized to the possibility of other perspectives (point of view) that are different from the one is understood. moderation can be understood as a form of behaviors that identifies the mechanism of a change in paradigm. moderation is the appropriate term to be used and has more positive meanings rather than adopting the term of deradicalization because moderation in practice is more less the same as enforcing existing norms (schwedler, 2011). in islamic context recently, moderation has been emphasized as the main center of islam in indonesia. besides being a solution to the various problems of global religious and civilization, this mainstream idea is as well as the right time for the moderate generation to take more combative movements. if radical, extremist and puritan groups speak loudly accompanied by acts of severity, then moderate muslims have to speak louder accompanied by peaceful actions (khaled, 2005). amrullah: integration of islamic moderation values | 29 in order to suppress the development of radicalism, the minister of religious affairs at the time, lukman hakim saifuddin, designated 2019 as the year of religious moderation of the ministry of religious affairs. at the same time, the united nations has also designated 2019 as the international year of moderation (qolbi, 2019). therefore, the state through the ministry of religious affairs strives to be able to fend off and protect the religious life of indonesian from issues of intolerance, extremism and radicalism. one of the policies that has emerged and continues to be pursed and to be developed is the concept of religious moderation, including the study of islamic moderation. the policy is understood as the first move to fend off anti-tolerance issues, nor are even that efforts to monopolize the righteousness in the context of religion still the major matter in fostering an attitude of tolerance. the existence of radical thinking is increasingly developing an intolerant attitude in religion. this is further exacerbated by the increase in violence by certain factions both verbally and physically to outsiders of their faction. hence, it is necessary to find an alternative solution in order to dodge religious intolerance attitudes. this research is expected to be able to offer a solution in fostering an attitude of religious tolerance through the application of the principles of religious moderation which is integrated in the learning materials of islamic religious education at the madrasah aliyah level. so that the purpose of this research is awareness of the importance of tolerance, strengthening the values of religious moderation, equality of the concept of truth as seen from the arguments of islam can be formed in the form of understanding to muslims through the integration of these moderate values in the learning material of islamic education. this research is a complement to the study of islamic moderation because this study seeks to provide an understanding of the importance of moderation in religious practice in order to avoid radicalism and intolerance towards others. several studies on moderation have been conducted, such as agus akhmadi's (2019) research which raised the theme of religious moderation in indonesian diversity. this research is more related to religious moderation to cultural values in a pluralistic indonesian society and in a multicultural context. likewise, research by 30 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 fahri and zainuri (2019) raised the issue of religious moderation in the indonesian context. this study describes some values in the concept of islam that can be grown as part of the application of religious moderation itself, such as the value of religious moderation can be shown through the attitude of tawazun (balance), i'tidal (straight and firm), tasamuh (tolerance), musawah. (egalitarian), shura (deliberation), ishlah (reform), aulawiyah (put priority), tathawwur wa ibtikar (dynamic and innovative). meanwhile, the results of sutrisno's research (2019) reveals that in general, religious moderation is very appropriate to be applied to educational institutions, on the basis that educational institutions are more diverse, consisting of multiculturalism so that it is very suitable to be a reflection in the indonesian context, because educational institutions can be seen as the basis of a moderation laboratory, religion through a socio-religious approach in religion and the state. previous research on moderation is still general in nature, attracting moderation values in religious contexts, using cultural to socioreligious approaches, in contrast to this study which specifically applies moderation values in the islamic context in islamic education learning materials, so as students are directly able to apply and understand how the values of moderation can be realized in the learning process, or the occurrence of a pattern of integration between the moderation into the learning process through the adaptation of islamic education learning materials, so they can be directly evaluated, assessed and determined the level of understanding of students on the application of religious moderation in their daily life. methodology this research uses a qualitative approach by using literature approach, by conducting a series of collections, processing and analyzing data obtained from relevant written literature with a focus on the research problem, namely the integration of islamic moderation values on islamic education, the results of the research are presented in narrative. this research is a non-interactive qualitative research. the procedure of this study was through collecting data from relevant amrullah: integration of islamic moderation values | 31 literature and studies, reading, recording and analyzing using content analysis until answers were found from the focus of the problem that has been described in the background (zed, 2007). the stages of the study were started by collecting primary and secondary sources related to religious moderation, especially the value of islamic moderation and collecting islamic education learning at the madrasah aliyah level. the next stage was categorizing library sources based on research needs. at this stage, the library sources obtained were sorted based on the categorization of the primary or supporting sources which would later be analyzed for researchers to find patterns of integration. furthermore, the data collection of library sources was carried out. the data obtained was in the form of determining the values of moderation and the materials studied in islamic education subjects at the madrasah aliyah level. after the data was obtained, the data were displayed as findings. after the data findings were obtained, the next stage was to abstract the data so as becoming field facts, then a fact analysis was carried out and finally the research results were obtained in the form of new information in the form of an integration pattern between islamic moderation values that were included in the materials on islamic education subjects at madrasah aliyah level. resear ch re sults a nd dis cuss ion islamic moderation: definition and actualization moderate islam means carrying the theme of islam in the middle by conveying religious serenity, neither too far to the right nor too to the left. emphasizes on the concept of equilibrium puts ensconce on an impartial path, and is able to be linked of various thoughts that are different from one to another. or by definition that is well-known in western is a moderate islamic paradigm to banish radical islamic thought patterns. moderate muslims are those who are willing to participate in the enforcement of the state system, while radical islam is considered to be those who refuse participation and have their own pattern in state enforcement. this moderation is considered as the express itself in the terms of greeter acceptance and understanding of islamist on issues relating to democracy, political freedom, and women rights and 32 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 minorities (clarck,j.a, 2006). the implementation of the state is determinate touches all aspects of state life, such as legal compliance, social culture, science and education, thus reaching compliance with the government system that has been mutually agreed upon, both by the founders of the state, as well as system changes after going through a series of legal procedures. in islamic concept, moderation is known as the word “alwasathiyyah” which is taken from the word “al-wasith” and al-wasth, both of which are mashdar (infinitive) of the word “verb”, “wasatha”. in addition, the word wasathiyyah is often synonymous with the word “aliqtishad” with the subject pattern of “al-muqtashid”. furthermore, applicatively the word “wasathiyyah” is more often used to show a complete thinking paradigm, especially with regard to religious attitudes in islam (zamimah,2018). moderation is termed in arabic as “wasath” or “wasathyyiah” the person is called the “wasith”. the word “wasith” itself has been absorbed into indonesian language which has three meanings, 1. intermediary, sifting (for instance, trade, business, etc.,), 2. separator (conciliator) between disputants, and 3. leaders in competition. what is clear, according to arabic language experts, the words are “everything that is good according to its object” (almu’tasim, 2019). because moderation is part of the paradigm of thinking in terms of religious context, it is proper that islamic moderation can be developed, as a “wasith” who mediates and reconciles disputes among the society, as well as mediating for groups with right and left tendencies which are often referred to as radicals. in another interpreting, islamic moderation according to kemal hasan (2011) is the achievement of justice and upholding morals, avoiding extreme understanding and attitudes of injustice to oneself or others. meanwhile, al-qardhawi (2011) defines moderation as equilibrium that balance two opposite ends, where no end stands alone with its strength or eliminates opponents with different views. then, according to whabah al-zuhaili (2006), moderation means modesty and equilibrium (i’tidal) in belief, morality and morals, in how to deal with amrullah: integration of islamic moderation values | 33 others and in the socio-political system of order and government which is applied as the fundamental of the state. from those theories, eventually, it is affirmed that in dealing with various problems, moderate islam always takes a compromise and equilibrium approach to put itself in the middle, including in addressing a difference of view, both in religious differences or in different schools of thought (mazhab). moderate islam always prioritizes tolerance, mutual respect, while still believing in the truth of the beliefs of each religion and schools of thought (mazhab). with the result that all can accept decisions with cool-headed, without having to get involved in anarchist actions (darlis, 2017). by islamic moderation, it is expected that tolerance will be created both in terms of perspectives and attitudes towards different understanding in interpreting islamic teaching itself. however, the concept of islamic moderation must continue to be studied in depth and rigorously, so that it is not used as an excuse for groups whose aim is none another than to overthrow islam with various fragments teaching which in turn will make distance from the true teaching of islam. the government’s efforts to carry religious moderation deserve appreciation in the midst of the issue of discordance, among religious communities. the diversity of perspectives in responding to values in a religious teaching is prone to friction, which in turn will cause much bigger problems. the history of indonesian has proven, how disintegration and intolerance occur in society, religious conflicts such as what happened in poso from 1998 to 2001 had emerged. furthermore, how divergence in comprehending religious teaching have an impact on takfiri (disbelief) and displacement to different groups from the point of view of their groups, so that islamic moderation is an actualization effort in preventing radicalization and various other forms of discordance between diversity of view in understanding islamic teachings. islamic moderation education: exigency and requisite in the context of comprehending the essence of “wasathiyyah” (moderate) in its various fields and aspects, proponents and executants of wasathiyyah are requisited to cognize to the existence of the 34 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 relationship of attraction between “the middle one” and the two ends. certainly, it does not just requisite patience and tenacity in dealing with it. however, it requires adequate knowledge and understanding, so that it is not dragged by one end (shihab, 2019:3). one of the most effective ways to transfer knowledge and understanding the values of islamic moderation is through education because education has all the tools to mold human intentions and feelings. through teaching and learning, the absorption of islamic moderation values might be more effective and more able to last longer in students’ memory, compared to convey islamic moderation values only through religious lectures with limited time, or books that tend to be monotonous, so that the message is not conveyed gradually and continuously. education is considered to have a holistic and integrated approach, so that islamic moderation will indeed be more convenient absorbed and even adequate to be part of the characteristic of islamic education itself. therefore, the holistic and constructive movements placing islamic moderation as the main center of islamic education from the efforts of ministry religious affairs through the school’s directorate of curriculum, facilities, institutions and students in formulating twelve pledge programs (pendis magazine,2017), namely, 1. preparing multiculturalism education modules for primary school, secondary school, and high school. 2. organizing a national school scout camp. 3. strengthening students towards “bersinar madrasah” (bright school) which means, clean healthy, inclusive, safe and child friendly. 4. organizing school interests and talent events in various fields both academically or arts. 5. socialization of multicultural education to the head of school. 6. organizing an international seminar on overcoming radicalism through primary and secondary education. 7. preparation of assessment guidelines and guidance for students’ daily attitudes and behaviors. 8. preparation of indications for extra-curricular activities based on moderation values. 9. preparation of service guidelines in instilling the values of rahmatan lil alamin (bearer of grace, light or blessing for the entire universe) for counseling guidance teachers. 10. formulating the instruction for counseling guidance teachers to assist students prone to extremism teachings. 11. development of guidelines for amrullah: integration of islamic moderation values | 35 detecting extreme teachings in school’s environment. 12. socialization of deradicalization policies through curriculum innovation. such a comprehensive moderation program is through islamic education, indicating that the principle of islamic moderation which contains the principle of equilibrium (tawazun) among behaviors; attitudes, knowledge values, and capability are the main character that must be in students. because basically, the equilibrium principle is an attitude and life orientation taught by islam, so that in practice students are not as well as extremism in their lives, not solely pursuing the afterlife by neglecting worldly life (abuddin nata, 2016). the principle of islamic moderation in education can be said containing the principle of “bhineka tunggal ika”, is or also well known as unity in diversity. this principle is intended as the maintenance of the diversity among students, both in differences of talents, interests, abilities, needs, religions, races, ethnicities, and other differences (alsyaibany, 1979). enacting islamic moderation values through islamic education might be possible and an arduous necessity to overlook the relation between two of them. however, to be able to link the two of them require integration patterns so that there is no indicative contraapplicative to one another between islamic moderation and islamic education. integration pattern of islamic moderation values on islamic education learning material there is another advantage if islamic moderation values are conveyed in teaching and learning that students are taught gradually through a process of integrating knowledge both in direct learning in selflearning using teaching materials. the intention of this interpretation is that the values of religious moderation are linked to the subject of islamic education. the subject of islamic education is considered more convenient to be associated with the values of moderation, because the content is closely related to the material in the learning of islamic education itself. therefore, special guidance is needed for educators in linking religious moderation materials on islamic education materials. 36 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 integration knowledge according to kuntowijoyo (2004) is to make the qur’an (holly book) as a scientific paradigm, which in this case can be conducted in two ways: 1. integralization, the integration of human scientific wealth with revelation, 2. objectification, making islamic knowledge as a blessing for entire human race, 3. it means that the integration of knowledge in islamic teaching does not neglect the source of islamic teaching in the form of qur’an (holly book) and the hadith itself as propositions, then bring forth knowledge and expediency for entire human life. to be more comprehensive, the integration pattern needs to be integrated with interconnection. the integrative-interconnective approach can be defined as an approach that seeks mutual respect, where between general science and religion are aware of each other’s limitations in overcoming human problems, this will bring forth to a collaboration, at least mutual understanding approach and method of thinking (process and procedure) between the two scholarly (bagir, 2008). certainly, the relation between the approaches and methods of thinking between islamic moderation and islamic education is dynamic among one another, not partial, mutually supportive, and suffusing each other’s weakness. the integration pattern of islamic moderation values on islamic education can be seen from the venn diagram below: figure 1. integration pattern of islamic moderation values and islamic education integration pattern moderation evaluation islamic education amrullah: integration of islamic moderation values | 37 figure 1 shows that islamic moderation values and islamic education are coherent to one another and mutually supportive. in spite of teaching application, the value of islamic moderation does not have to be conveyed in the particular material, yet giving samples in daily life, it can be said that there has been integration between two of them. there are several moves that must be conducted by islamic education teachers to integrate values of religious moderation on learning islamic education in the classroom. first, mapping the values of religious moderation in detail obtained from the pocket book or religious moderation from the ministry of religious affairs and other supporting sources. second, classifying islamic moderation values to be linked to islamic education material. third, integrating these moderation values into islamic education material. fourth, incorporating the values of religious moderation into learning evaluation. the following is an overview of the moves of integrating islamic moderation into islamic religious education: figure 2. the flow of the integration pattern of islamic moderation values into islamic education the initial move is to map what values are parts of islamic moderation. these values are obtained from various sources both from the pocket book of religious moderation or other sources related to islamic moderation values, the following values are obtained as in the table below: integrating the moderation values into islamic education learning mapping the moderation values classifying the moderation values into islamic education learning klasifikasi evaluating the integration results. 38 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 islamic moderation values 1 righteous 12 fraternity 2 courteous 13 mutual assistance 3 graceful 14 good prejudice 4 kindness 15 social tolerance 5 reliable 16 compassion 6 equilibrium 17 enjoining what is right and forbidding what is wrong (amar ma’ruf nahi munkar) 7 not cross the line 18 self-control 8 resolute (istiqamah) 19 awareness 9 generous 20 prioritizing interfaith dialogue 10 solid faith 21 open-minded 11 deliberation 22 mutual respect table 1 : mapping of islamic moderation values from table 1 above, at least twenty-two values are obtained which become the explanations of islamic moderation. it means that someone will be considered to be part of the moderator of islam if they comprehend, understand, and implement these values. the values obtained from these various sources will be processed or be materials that will be associated with islamic education material. the second move is to classify islamic moderation values to be related to islamic education material. in classifying the level of religious moderation values, it is necessary to be mapped the material of islamic education which will be linked to the value of religious moderation, so that islamic religious education material flows by itself without being forced, either when the teacher provides material or sample in daily life. the following classification process can be seen from the table below: amrullah: integration of islamic moderation values | 39 no islamic education materials moderation materials 1 self-desires control (mujahadah an-nafs), positive thinking (husnuzhon), and fraternity (ukhuwah) √ righteous √ courteous √ graceful √ social tolerance √ kindness √ reliable √ compassion √ generous √ equilibrium √ deliberation 2 prohibition of doing adultery (zina) √ solid faith √ not cross the line √ awareness 3 99 names of god (asma'ul husna) √ solid faith √ open-minded √ resolute (istiqamah) 4 dress according to islamic religion (syariat) √ not cross the line √ courteous 5 sincerity √ graceful √ courteous √ enjoining what is right and forbidding what is wrong (amar ma'ruf nahi munkar) 6 obligation to study √ open-minded 40 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 √ prioritizing interfaith dialogue table 2. classification of islamic moderation values and islamic education material from table 2, it is obtained an overview of the relation between islamic education materials which can be related to the material of moderation values that was mapped earlier in the first move. the third move is to integrate moderation values to islamic education material by integrating the values of religious moderation by inserting the values of religious moderation into the material of islamic education. on the other hand, there is a compound of religious moderation values material on islamic education material. the integration can be conducted in two ways. first, making the material directly that is by conveying islamic education material and religious moderation values in common. second, making samples or applications in students’ daily activities. it means that every islamic education material taught is always accompanied by samples of religious moderation values that students must do. the following table is in the presentment of direct integration material : no moderation values islamic education material integration materials 1 socialtolerance courteous graceful kindness reliable compassion fraternity (ukhuwah) ukhuwah islamiyah is a term that denotes a fraternity that is established on the basis of islam throughout the world regardless of differences in skin color, ethnicity/race, language and nationality. this is what makes the muslims have high social tolerance because what binds the brotherhood is the same belief of faith in allah swt and his messenger. this bond of faith is much stronger and more lasting than other primordial bonds, even stronger than blood bonds. amrullah: integration of islamic moderation values | 41 that is why, one of the attitude that must be possessed in order for that ukhuwah (fraternity) to be maintained is courteous,righteous,graceful,reliable, and compassion always. table 3. the insertion of religious moderation values into islamic education in table 3, it can be determined in advance what islamic moderation values and islamic education material will be integrated directly. then, both of the materials will be a new amalgamated material that is integrated with one to another. the fourth move is to include religious moderation values in the learning evaluation. the learning process is judged to be successful or not by means of evaluation. with evaluation, educators can find out whether students have understood the material being taught or not. evaluation also serves as a measuring tool whether the material being taught needs repetition or not. the following is a rubric for determining the evaluation value to measure students’ understanding: no questions total score score indicator 1 what does ukhuwah islamiyah mean? 30 30 the answer is correct, précised and completed 20 the answer is not quite correct 10 the answer is not correct 0 the answer is blank 2 please, write the source of ukhuwah islamiyah based on al-quran and hadist! 30 30 the answer is correct, précised and completed 20 the answer is not quite correct 42 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 10 the answer is not correct 0 the answer is blank 3 what are the moral values that can be developed and possessed by every muslims from ukhuwah islamiyah? 30 30 the answer is correct, précised and completed 20 the answer is not quite correct 10 the answer is not correct 0 the answer is blank table 4. evaluation and integration assessment of moderation into islamic education materials in table 4 above, questions related to the material that have been integrated are arranged. as an example in the table is ukhuwah islamiyah of islamic education material that has been linked to the values of moderation in the form of social tolerance, courteous, righteous, graceful, trustworthiness and always compassion. there is a maximum number of scores that can be given by the teacher, and there is also a score indicator that can make it more convenient for teachers to determine students’ scores. the total number of scores can be changed according to the number of questions and the needs of the islamic education teacher. conclusion the integration between islamic moderation values and islamic education is an alternative that can be conducted in order to transfer islamic moderation values, in the midst of the requisite for the importance of understanding islamic moderation in dispelling radicalism, extremism and intolerance, which often on behalf of religion in order to maintain the integrity and unity of the nation and state. islamic moderation is the short cut way to present islam that is tolerant, full of compassion, peace-loving and upholds differences but still based on enjoining what is right and forbidding what is wrong ( amar ma’ruf nahi munkar ) which carries the vision of islam as a blessing for the universe. for islamic education teachers, this integration is expected, not just amrullah: integration of islamic moderation values | 43 teaching material on islamic education in the classroom, but at the same time it can also instill islamic moderation values to students such as, righteous, courteous, graceful, compassion, reliable, equilibrium, not cross the line, resolute (istiqamah), social tolerance, prioritizing interfaith dialogue, and other values in teaching and learning activites. the pattern of integration that can be carried out by educators in the learning process of islamic education is carried out in several stages. first, it begins by mapping the values of religious moderation in detail obtained from the pocket book on religious moderation from the ministry of religion and other supporting sources. second, classifying the values of islamic moderation which will later be linked into the material for islamic education at the madrasah aliyah level. third, integrating the values of moderation that have been obtained into islamic education materials. fourth, incorporating the values of religious moderation into the evaluation of learning. bib lio graphy almu’tasim, a. 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(2005).selamatkan islam dari muslim puritan, terj. helmi mustofa jakarta: serambi. hanafi, muchlis m. (2013). moderasi islam: menangkalradikalisasiberbasis agama, ciputat: ikatan alumni alazhar hassan, m. k. (2011). voice of islamic moderation from the malaya world. perak: malaysia, emerging markets innovative research. kuntowijoyo.(2004). islam sebagaiilmu: epistemologi, metodologi dan etika, yogyakarta: terajunata, abuddin. (2016). ilmu pendidikan islam. jakarta: kencana, 2016 nahar, syamsu, suhendri, zailani, dan hardivizon. “improving students’ collaboration thinking skill under the implementation of the quantum teaching model.” international journal of instruction 15, no. 3 (2022): 451–64. qolbi,insankhoirul. (2019).lhs dan moderasiberagama, dalam www.kemenag.go.id. diakses, 5 september 2019. schwedler, j. (2011). faith in moderation: islamist parties in jordan and yemen. cambridge: cambridge university press. shihab, m. quraish. (2019).wasathiyyah: wawasan islam tentangmoderasiberagama, tanggerang: pt. lenterahati tim redaksimajalahpendis. (2017). “laporan utama: pengarusutamaan islam moderat di lembaga pendidikan islam,” majalahpendis kementerian agama, edisi no. 8/tahun v, jakarta: dirjenpendiskemenag, 8-9 zamimah, i. (2018). moderatisme islam dalamkontekskeindonesiaan. alfanar, 1(1), 75–90.zed, mestika. (2007).metodepenelitiankepustakaan, jakarta : yayasan obor indonesia. 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. ajis : academic journal of islamic studies vol. 3, no. 1, 2018 iain curup – bengkulu | p-issn 2580-3174, e-issn 2580-3190 available online: http://journal.staincurup.ac.id/index.php/ajis maritime potencies in quranic perspective and the role of indonesian youth serli roisca institut agama islam negeri curup roisca.serli@gmail.com abstract: drawing the concept of the sea through the perspective of the qur'an needs to be done, so that people know how to manage, explore, and utilize the sea. therefore, for the purposes of exploration is required exploratory methods are balanced and proportional to avoid the occurrence of sea damage and its contents. positioning sea exploration as one a common platform in the economic development of indonesia, it seems that it is not only a feasible solution for the indonesian people to rise from the crisis. thus, they will gain prosperity and happiness in their lives. islamic idealism requires that the issue be restored and resolved based on the teachings contained in the qur'an and sunnah. so, the qur'an serves as a guide for life and human life has been very clear exposes the potential of marine. alqur'an has clearly exposed so potential mankind in the utilization of natural resources, especially marine resources. young indonesians proclaimed to be demographic bonuses in 2020 are the nation's assets and future generations that must be able to maintain the work ethic of the sea as the embodiment of maritime culture that is still attached. the working ethos of the sea should be ingrained in the life of the youth as the generation of the nation so that the next 50 to 100 years of progress will remain intact. therefore, improving the quality of youth especially with regard to the utilization of marine potential is very important to be done through maritime culture as a nation culture that should always be invested as the main pillar of youth development of indonesia. keywords: sea, maritime, al-qur'an. introduction the ocean is one part of the earth. as a caliph,a humanhas an obligation to manage the region in order to take advantage of it. in another hand, sea as agift of allah is obliged to be preserved for the next generation which is also entitled to this gift. remembering the fact that the surface of the planet earth which width is estimated to reach 510 million square kilometers, nearly two-thirds of the parts (70%) consists of the region lake.only 1/3 part only which is the mainland. now marine 70 | ajis, vol. 3 no. 1, juni 2018 indonesia itself, consists of more than 3/4 area of the national connect between one island with other islands. indonesia is known as the largest archipelagic country in the world with a number of the island more than 17,000.amount indicates also the wealth of biodiversity that belongs to indonesia. in the book issued by the conservation international: "megadiversity : earth's biologically wealthiest nations" (1998) mentioned that indonesia is in the second sequence in the case of biodiversity. but eksplioitasi excessive force on biodiversity resources is now become critical issues and become the problem of the management of biodiversiti.last issue many attracted attention is the coral reefs because of the central role in marine ecosystems.view the condition of the region of indonesia that is so worrying, then it is only fair when indonesia began to rebuild the maritime culture in order to optimization of the sustainability and the potential for marine affairs. the sea on the side as a cheap means of transportation, also save a lot of natural resources that can be explored, among others various sources of building materials such as sand, gravel, glass; source of minerals such as manganese, cobalts, mud minerals, phosphorites; food resources such as fish and various sea plant; source of chemicals such as sodium and potassium; source of energy from the waves and conversion of the heat energy. beside of that,sea alsoas the oil resources of the earth the abundance of extremes and as a means of recreation and health.so many potential marine that we can take the advantage of the one through the culture of maritime to always prepare and explore the wealth of the sea. however, the maritime culture of the indonesian nation is still apprehensive. the maritime culture of the indonesian nation has not yet grown, not only in the community but also at the level of the wisdom maker. what is now is the fact that in the last few decades indonesia's marine potential has been dumped. poor fishermen scavenging fish in the ocean with torn nets here and there. while foreign ships with all sophistication of fishing technology and free fish processing milling about tons of fish in nusantara. so waters, indonesia has not been able to take advantage of marine as a source of welfare. it is very unfortunate with the wealth of indonesian society should be a rich society. but in fact, there are still many indonesian people who are below the poverty line. serli, maritime potencies | 71 talking about the business of maritime culture rooted in the whole generation of people, hence the need for an effort to increase maritime resources that are reliable and professional. given that the utilization of the sea primarily as a source of food has not been optimal due to the quality of labor factors in the exploitation and cultivation of the sea is still lacking. then attempt to optimize the role of youth in this regard is through youth empowerment program through a social approach to maritime culture.in addition, one of the obstacles to returning the maritime culture is the lack of understanding and attention to the next generation in the maritime field.this happens because the paradigm through the younger generations to work together to develop the potential of the ocean is still often overlooked. therefore it needs a solution in the form of re-growing maritime culture of optimizing the preservation and utilization of marine potential by the nation's generation. stand on the mind on the excavations the concept of the sea through the perspective of the quran needs to be done so that the community knows how should manage, explore, and take advantage of the sea. therefore, for the purpose of exploration is required a balanced exploration method and proportionate to avoid damaging the sea with its contents. fitting the exploration of the sea as one of the common platform in the economic development of indonesia, it seems not only a feasible solution for the indonesian people to rise from the crisis. so that that way they get welfare and happiness in his life. the idealism of islam wants the question returned and completed based on the teachings contained in the quran and the sunnah. so, the holy function as a guideline for life and human life has been very clearly explained the potential of marine. the qur'an has clearly explained so potential of mankind in the utilization of natural resources, especially marine resources. indonesian youth that overdue mmenjadi demographic bonus on 2020 is an asset the nation and the next generation that must be able to maintain the work ethos sailing as a manifestation of culture bahari still attached. the work ethos sailing must mendarah flesh in the life of the young generation as a nation to 50 to 100 years to the front of the progressivity is still maintained. the improvement of the quality of young 72 | ajis, vol. 3 no. 1, juni 2018 people especially regarding the utilization of marine potential is very important to be done through the maritime culture as the culture of the nation that must always be embedded as the main pillars of the development of indonesian youth. marine potencies and its utilization in al-qur'an in islam, the marine potential has been clearly explained in the qs. an-nahl verse 14: and he it is who has made the sea subject), in order that ye may eat thereof flesh fresh (fish), and bring forth from the sea ornaments to wear, and thou seest the ships sail through it, and that ye may seek profits from his bounty, and that ye may be grateful. allah almighty warns that among his infinite favors for mankind, is subdued ocean with all its contents so that people can eat fresh meat produced by its fish, wearing jewelry from what can be extracted from the base of various kinds of gems, in addition to the facilities which he gave to the place of the traffic of the ark and the ships that brought people and goods to reach places that could not be reached by land and the desert.1 this shows that the potential of marine resources for human survival. the sea with an area of 2/3 of the territory of indonesia should be a concern for the entire indonesian nation to be utilized. the fact shows that indonesian people tend to utilize the potential of land in fulfilling their life needs which resulted in overland exploitation. while the maritime culture to exploit the potential of marine resources has not been done optimally. so from that, it needs understanding from all parties to realize the maritime culture of indonesia. the utilization of marine potential according to al-qur'an, among others, as follows. 1. sea as a place to live and residence, the earth is equipped with various facilities and facilities supporting human life. this is revealed by allah swt in his word of qs. al-baqarah: 29: 1 salim bahreisy, 2005, tafsir ibnu katsir jilid 4, surabaya: bina ilmu, p. 589 serli, maritime potencies | 73 he it is who created for you all that is in the earth. then turned he to the heaven, and fashioned it as seven heavens. and he is knower of all things. this verse confirms the warning of allah on the verse that allah has bestowed great grace upon man, created the heavens and the earth for man, to be taken advantage of, so that man can keep his survival and that man should serve his creator, god, to family and society. 2this shows that humans as earth's inhabitants should be able to utilize natural resources, especially marine resources as well. optimizing the exploration of marine resources is what requires human intervention in managing it. 2. the sea contains very high levels of minerals and many benefits for human life, in the qur'an many mentioned signs for human use of natural resources in the form of this sea, because the sea contains not only the salt but also can be used as a means of communication between trade purposes and so on. 3. as a source of protein from fresh fish and contains gems that can be benefited by mankind. similarly, this has been described in the qur'an. al maidah: 96 it islawful to you is the pursuit of the sea and the food of the sea as the delicious food for you and for those who travel; and forbidden is the pursuit of land, for you in the state of ihram. and keep your duty to allah in whom ye will be gathered. in this verse allah explains that he justifies for the believers, those who wear ihram cloth, or not, to eat seafood, including rivers, lakes and so forth and which are obtained easily, such as the new fish dead and floating or fish are stranded on the beach and so on. all of it was granted by god as a delicious meal for them and for those who were on the way. then allah reaffirms that he forbids the believers from catching the land game, as long as they are wearing the ihram cloth. at the end of the verse, it is reminded of the believers that they always fear allah to whom he will be gathered on the day of judgment, to be accountable for their 2kementerian agama ri, 2010, al-qur’an dan tafsirnya jilid i, jakarta: lentera abadi, p.70 74 | ajis, vol. 3 no. 1, juni 2018 deeds and then to be rewarded with rewards or punishments that are in harmony with those deeds.3 4. the ark in the oceanships in the ocean bring benefits to humans because they can move from one place to another as described in the qs. al-baqarah: 164: in the creation of the heavens and the earth, and the alternation of the night and the day, and the ships that sail through the sea bring what is useful for mankind, and what allah sends down from the sky in the form of water and with water that he turn on the earth after death (dry) him and he spread out the earth was all kinds of animals, and pengisaran wind and cloud that controlled between the heavens and the earth; indeed (there) signs and unity are signs for people who reflect. he created the heavens and the earth for human purposes, then the man should pay attention to and reflect on the grace of allah the holy because of the attention to the contents of nature everything will grow assured him the oneness and his power, will expand knowledge of its on natural creation, knowledge that can utilized as desired by the all-knowing god.4in verse 164 of the letter of al baqarah, it is explained that the ships or the like which god has inspired to humans to make and sail with the help of the wind by carrying merchandise are by allah's permission. it shows that the vast sea of indonesia is very potential utilized in the development of the cruise industry in indonesia. 5. development of science as has been explained in the qs.al-baqarah: 164 that the creation of the heavens and the earth, the alternation of night and day, and ships sailing in the oceans are not only beneficial to mankind but also the teaching of the intelligent. it is said to be a teaching for them, because the intelligent people always read, examine, and explore the characteristics of something. they read nature, signs of the times, history, and self, whether written or not. the sensible 3kementerian agama ri, 2010, al-qur’an dan tafsirnya jilid iii, jakarta: lentera abadi, p. 25 4kementerian agama ri jilid i, op.cit, p. 240 serli, maritime potencies | 75 always read and repeat in nature's reading until it reaches the maximum limit-then they not only acquire the ability to read but also generate new knowledge and insights to which they then develop. likewise, the word al-fulk in this verse means the boat or boat. to make boats requires knowledge of the nature of water, wind movement, air, clouds associated with seasons, basic principles of fluid physics as well as other basic laws such as archimedes law for floating objects, or design and construction concepts. finally, humans can make ships or boats to sail across the ocean so that they can explore the corners of the earth. in this alternation of night and day, there is a hint of time and direction because these two things are needed in the voyage. from this natural phenomenon also humans create science falaq and knowledge of the useless weather fulfills many human needs.5 thus one of the potential utilization of marine, namely by doing the development of science, especially in the field of marine. development of this science of course after done and undertaken the process of various scientific activities; through observation and research on oceans. this development is not only in line with the quranic commands, but also supports the improvement and advancement of the fishery sector in particular and other sectors within the scope of marine. it is also hoped that by increasing the income from the fishery sector, the fishermen-a community directly involved in the marine sector-can elevated economic status to a better state, regardless of the poverty experienced so far. this is the ideal goal that is expected for the universe created by god for human beings can be utilized well for the sake of his welfare. empowerment of youth’s role in improving the maritime culture in indonesia portrait of young indonesians who have a strategic position as the heir to the future of the nation. based on the projection of the central bureau of statistics (bps), in 2015 the number of youth reached 62.4 million people. that means, the average number of youth 25% of the proportion of the population of indonesia as a whole. therefore, the 5kementerian agama ri jilid i, op.cit, p.241-242 76 | ajis, vol. 3 no. 1, juni 2018 strategy against youth development has an important and very strategic. likewise the important role of youth in improving economic development by increasing knowledge about maritime. understanding of indonesia marine potential is very important given to the entire generation of the nation in order to foster a maritime culture that is the optimization of the conservation and utilization of the potential of the sea in indonesia. demographic bonus, based on bps projection mentioned above, in the range of 2010-2030 indonesia is also projected to get 'demographic dividends' (demographic dividend). in demographic terms, it is called a window of opportunity. in the period of 2020-2030, the working age population (15-64 years) will reach 70%. the remaining 30% are unproductive people (under 15 years and over 65 years old). judging from the number, the productive age population reaches 180 million and the unproductive population is only 60 million people. therefore, improving the quality of youth especially with regard to the utilization of marine potential is very important to do. given the importance of the existence of youth in the community. in fact, allah also gives special talks on youths enshrined in surat al-kahf [18]: 13: means: "we tell you (muhammad) this story correctly. surely they are youths who believe in their lord, and we also add to the guidance. " it contains a hint that youth are the elite group in society that always creates great, shocking and shocking news. the youth are the ones who always make sensations and breakthroughs and stirring changes. in fact, the youth are the groups that are always feared by the as well as in the exploration of marine potential, youth is a state asset that plays an important role in managing marine potential. the first step in empowering indonesian youth as a demographic bonus is to analyze solutions by studying the problems faced by youth first. in addition, the statistics of the world's islamic population show that indonesian muslims occupy the top ranking. muslim indonesia is a collection of muslims who gathered in one place in the universe. in quantity, indonesian muslims reach up to more than 190 million people who constitute 87% of the largest population of the archipelago on earth. uniquely, the place where most muslims live in the largest archipelago on earth. masha allah. the maritime tradition of the indonesian nation has serli, maritime potencies | 77 also been ingrained and long-lived. this is evidenced by some historical records, artifacts, historical relics and language and cultural traces of the nation that spread from madagascar in the indian ocean to hawaii and marquesas in the pacific ocean.6 it shows that the indonesian nation has a big contribution to the utilization of marine potential in indonesia. therefore, it needs optimization of the role of youth in rooting maritime culture from an early age. this matter in the context of indonesia, there are three main problems faced by youth are as the following. firstly, the quality and capacity of youth are still low. this is indicated by the participation of schools and the level of youth education in indonesia. based on bps reports in 2012, 81.15% of youth are out of school and generally employed, looking for work, housewives and unemployed and 17.48% are still in school at various levels of 6.46% higher education, the rest 39.96% of high school graduates, 32.03% of junior high school graduates and the rest are elementary school graduates and do not have a diploma or no school.solutions offered: improving the quality of education of indonesian society, especially fishermen. in this case, the context is the fisherman as the head of the household, and the fisherman as a family set. the least illiterate fisherman can read or pass in package a or b. the fisherman is expected to complete secondary education. so that the future access to technology development of marine, economic improvement is easier to do. secondly, life skill and life skills of youth are still very low. this is indicated by youth unemployment rate in indonesia based on bps data for 2012 is 8.32% and the rest work and are looking for work. however, the next problem of job feasibility undertaken by the majority of youth in indonesia is still not feasible and does not prioritize the quality and capacity of skills, still a crude force. in 2009, according to data from the ilo that 60% of the unemployment rate was youth under the age of 35 years. the unemployment rate reached 22.2% in indonesia and 13.9% in asean region. solutions offered is that it is necessary to change the pattern of life of fishermen. this is related to the mindset and habits. a consumptive pattern of life must be changed so that fishermen do not slump economy 6http://www.lautanquran.com/modules.php?op=modload&name 78 | ajis, vol. 3 no. 1, juni 2018 during a famine. in addition, get used to saving culture in order not trapped by loan sharks. in addition, it is necessary to build a verified special job eye prepared for the famine, such as processing fish into food, coastal area management with tourism and other forms of economic strengthening, so as to increase the selling price of fish, in addition to relying on raw fish. in addition, and marketing facilities. the need to support the completeness of boat technology and fishing equipment, so that the ability of indonesian fishermen can be commensurate with other nations fishermen. neither is the fish processing and selling facilities, so the selling price of fish can be improved. third, social problems among youth are quite complex. the large number of youths involved in acts of magnitude, crime, drug abuse, free sex and hiv & aids transmission. based on data from the national narcotics agency, in 2012 as many as 9, 5677 people were involved in drug abuse.the solution offered: one strategy to overcome these problems is the need to have programs that open up opportunities for youth to reflect and formulate transformative steps. in addition, the need for a social policy of the government that contains programs that favor the fishermen, government policies related to poverty reduction must be bottom up in accordance with the conditions, characteristics, and needs of fishermen community. a policy that was born based on the participation or involvement of fishing communities, but also as a subject. in addition, strengthening in terms of the zoo-related law, strengthening of marine patrol fleets, and fishing gear arrangements that do not exploit marine wealth and environmentally friendly and improving the quality of fishing gear and marketing facilities, it needs to support the completeness of boat technology and fishing equipment so that the ability of indonesian fishermen can be commensurate with other nation’s fishermen. neither is the fish processing and selling facilities, so the selling price of fish can be improved. conclusion optimizing the role of youth as the main pillar of maritime culture development is a preventive step for the enhancement of marine exploration. the utilization of maritime potency is one of the first and the serli, maritime potencies | 79 next step to formulate programs of youth empowerment and creative youth creative, innovative and sustainable as one solution to solve development problems youth today. youth must be actively involved in building inter-sectoral partnerships (civil society, private and government) to succeed in human development in indonesia. given indonesia has demographic bonus compared to other countries, the empowerment of demographic bonus is indonesian youth in managing marine potency very necessary and cared for. implementation of this program is carried out in accordance with the following technologies: 1. improving the quality of indonesian youth education ever since. in this case, the government can work with education providers to provide more understanding related to the utilization of marine potential. 2. the need to change the pattern of life of fishermen. this is related to the mindset and habits. consumptive lifestyle must be changed so that fishermen do not slump their economy during a famine. in addition, it is necessary to build a verified special job eye prepared for the famine period, such as processing fish into food, etc. 3. improved quality of fishing gear and marketing facilities. the need to support the completeness of boat technology and fishing equipment, so that the ability of indonesian fishermen can be commensurate with other nations fishermen. 4. the need for a social policy of the government that contains programs that favor the fishermen, government policies related to poverty reduction must be bottom up in accordance with the conditions, characteristics, and needs of fishing communities. this program is able to be applied in a wide sphere so that preventive purposes in optimum utilization of marine potency can be achieved. the program of marine utilization especially with the empowerment of indonesian youth from an early age if applied in the wide area make it easier for the government to overcome the problems of the state related to unemployment. the emerging indication is the occurrence of optimal quality of human resources related to the utilization of sea products so that the readiness of the state of indonesia in utilizing the demographic 80 | ajis, vol. 3 no. 1, juni 2018 bonus is optimally possible. this program is able to produce the quality of the nation's generation to contribute to the progress of the indonesian nation. bibliography salim bahreisy, tafsir ibnu katsir jilid 4, surabaya: bina ilmu, 2005. kementerian agama ri, al-qur’an dan tafsirnya jilid i, jakarta: lentera abadi, 2010. http://www.lautanquran.com/modules.php?op=modload&name 75 textological-philological study on arabic language sciences in minangkabau manuscripts akhyar hanif, septika rudiamon institut agama islam negeri (iain) batusangkar, indoneisa correspondence: akhyarhanif@iainbatusangkar.ac.id abstract. this paper investigated the types of arabic linguistics (or ulûm allughah al-arabiya) contained in minangkabau manuscripts and analyzed them according to the context in which the manuscript was found. in addition, this paper also presented text transliteration as a form of philology work. furthermore, the research method used was the philology research method by conducting an inventory of manuscripts, description, transliteration, and translation of manuscripts, and finally, analyzing the content of the manuscript and relating it to the social context of the community. this study found one manuscript related to the science of arabic, namely ‘ilm al-nahw which was found in minangkabau, precisely in the lunang village, pesisir selatan. the manuscript was coded (08/lng.ii/nhw/2019), while the form of text editing was in the form of transliteration and translation. the reason why the manuscript of ‘ilm al-nahw was in lunang pesisir selatan and was a collection of the mande rubiah museum, was because it was closely related to the main purpose of learning 'ilm al-nahw itself in the past in nusantara, especially in minangkabau. that was as a tool for teaching and learning, such as to help learning the religious sciences, such as the science of fiqh, tawhid, tafsir, hadith, and so on, which are indeed mostly written in arabic. therefore, to understand them properly requires the science of tools, namely 'ilm al-nahw. keywords: textology-philology; arabic language sciences; minangkabau manuscripts institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 7, number 1, 2022 | page: 75-92 doi: http://doi.org/10.29240/ajis.v7i1.4322 academic journal of islamic studies 76 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 introduct io n religious texts or religious manuscripts are intellectual property heritage left by the scholars of the past. they are actually very valuable assets. the manuscript is one of the most authentic primary sources that can close the distance between the past (zaman al-mâdhiy) and the present (zaman al-hâdhir). the manuscript promises, of course, for those who understand how to read and interpret it, privileged shortcut access to know the intellectual treasures and social history of past societies1. this paper actually answers some important questions related to the sciences of the arabic language (in arabic it is called 'ulûm allughah al-arabiya, in english, it is known as arabic linguistics) which was contained in the ancient texts (manuscripts) that exist and was found in minangkabau. over the past few years, especially in several studies related to these ancient texts, many questions have appeared in the minds of researchers regarding this issue, for example, what the arabic language sciences existed and contained in the ancient texts/ manuscripts that exist in the minangkabau? who were the authors and copyists of those manuscripts? why are these manuscripts in the tarekat surau in minangkabau? what were the texts used for? do this surau also function as a 'school' that teaches that arabic knowledge there or not? and so on. ilmu al-nahw and ilmu al-sharf are two of the arabic language sciences that are often found in ancient manuscripts in addition to other sciences, such as ilmu al-ma’âni, ilmu al-bayân dan ilmu al-badî’ or known as ilmu al-balâghah (arabic stylistics). a collection of pariangan manuscripts stored in the pariangan surau scriptorium2, after being reexamined, also contained a collection of arabic language sciences as above. of course, it is interesting to discuss why only these two sciences are popular and can be found in ancient manuscripts in minangkabau. 1 oman fathurahman, filologi dan islam indonesia (jakarta: puslitbang lektur keagamaan, 2010), 3–4. 2 zuriati, “the digitisation of minangkabau’s manuscript collections in suraus,” research report (london: programme endangered, british library, 2008). hanif & rudiamon: textological-philological study on arabic language sciences | 77 although it must be admitted that it is also not easy to answer this question, apart from that, the task of philology is actually to bridge the communication gap between past authors and today's readers3. therefore, one of the objectives of manuscript research is "making a text available", i.e. trying in various ways so that an old text (read: ancient) can be accessed and enjoyed by more modern readers4. in philological research that has been carried out by various experts in the minangkabau, there were found a lot of religious texts whose content contained not only about religion such as fiqh, tasawuf, tauhîd, tafsîr, al-qur’an, and others but also about sciences and knowledge of arabic, such as ‘ilmu al-nahw, ilmu al-sharf, ‘ilmu albalâghah and so on. yusri akhimuddin, for example, explained in a bit more detail in his research findings, stating that out of 36 manuscripts from a private collection in padang pariaman, there were 7 manuscripts on arabic language sciences5. in fact, if we re-read the so-called religious texts more carefully, it will be found that these texts do not only contain religious matters, such as fiqh, tasawuf, tauhîd, tafsîr, al-qur’an, and others, as mentioned above but also includes arabic language sciences (ulûm al-lughah alarabiya or arabic linguistics). for example, in our last research in 2018, we found no less than 5 manuscripts in bukik gombak, sijunjung district, 4 of which were ancient manuscripts related to 'ilm al-nahw and one was about fiqh6. no manuscript location manuscript title manuscript content manuscript condition manuscript code 1 sijunjung district none fiqh not so good 07/bg.iii/fq h/2018 3 s robson o, principles of indonesian philology (leiden: foris publication, 1988), 11. 4 oman fathurahman, filologi indonesia: teori dan metode (jakarta: prenadamedia group, 2015), 18. 5 yusri akhimuddin, “pemetaan naskah-naskah keagamaan di padang pariaman,” research report (batusangkar: stain batusangkar, 2007). 6 akhyar hanif, “menelisik naskah minangkabau yang tercecer: studi filologi terhadap naskah-naskah keagamaan di sumatera barat,” research report (batusangkar: iain batusangkar, 2018). 78 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 2 sijunjung district none ‘ilmu alnahw not so good 08/bg.iii/n hw/2018 3 sijunjung district none ‘ilmu alnahw not so good 09/bg.iii/n hw/2018 4 sijunjung district none ‘ilmu alnahw not so good 10/bg.iii/n hw/2018 5 sijunjung district none ‘ilmu alnahw not so good 11/bg.iii/n hw/2018 table 1. manuscript data in bukit gombak, sijunjung district figure 1. digitization of ‘ilmu al-nahw manuscripts of sijunjung district the photos above are actually the result of a simple digitization process that researchers have done on five manuscripts in bukit gombak, sijunjung district, west sumatra. from the photos above, it is clear that the condition of the manuscripts is still in very good condition, without significant physical damage, and can be read with the naked eye. from the photos above, it can be "read" at a glance that the 4 hanif & rudiamon: textological-philological study on arabic language sciences | 79 manuscripts contain texts about the ‘ilmu al-nahw which are written in arabic script and in arabic. from several research results by philologists, it was found that the content of the minangkabau manuscripts did not only contain religious knowledge, such as fiqh, tasawuf, tauhîd, tafsîr, al-qur’an, and others, but also contained arabic language sciences, such as ‘ilm alnahw, ‘ilm al-sharf, ‘ilm al-mantiq, and so on. for example, of the 250 minangkabau manuscripts found in surau by akhimuddin, contained the religion of islam, customs, medicine, divination, amulets, and others. this includes religious texts such as the qur'anic text, commentary, hadith, ushul al-fiqh, fiqh, nahwu-sharaf, tasawuf, balaghah, dan mantiq7. although akhimuddin explicitly grouped the manuscripts whose content was about nahwu-sharaf, balaghah, and mantiq into a group of religious texts, these manuscripts were included in the minangkabau manuscript group whose content contained arabic knowledge (ulûm allughah al-arabiya or arabic linguistics). so, why are these ‘ ilm al-nahw, ‘ilmu al-sharf, ‘ilm al-balaghah, and ‘ilm al-mantiq found in many manuscripts in minangkabau? in the form of research? this is what is interesting and has not been widely studied and disclosed by skilled hands in the form of research. there are several popular work steps in carrying out philological research, i.e. inventory, description, transliteration and translation, and text and context analysis of manuscripts. first, this research took an inventory of all manuscripts that were still stored in community scriptoriums or in public-private collections. in this study, as an initial stage, the researcher took an inventory of the manuscripts at mandeh rubiah's house, in lunang, pesisir selatan. after taking an inventory of all the manuscripts found, the next step was to carry out the codicological process. what is meant by this codicological process is to describe the texts. next, the researcher sorted, digitized, and coded each of the manuscripts according to their respective contents. 7 akhimuddin, “pemetaan naskah-naskah keagamaan di padang pariaman,” 22–23. 80 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 the next step was to carry out the transliteration process, which was to transliterate the scripts. it was important to note here, of course, that not all texts related to the arabic language sciences (ulûm allughah al-arabiya or arabic linguistics) were transliterated, but one of each branch of knowledge was chosen from the existing knowledge of as many as the thirteen. this step was certainly very important to present new texts that could not only be accessed or “read” by expert researchers, but could also be read by today's society in general. finally, the analysis of the text and the context of the text, namely "reading" the texts with their context or contextualizing the text, or in other words, using other scientific glasses to explain the meaning of the text to make it feel more alive8. this study used all minangkabau manuscripts found in the west sumatra region as primary data. meanwhile, other additional data were everything related to this research, whether it was directly related to the object of this research or not, like the published works of philology, the results of previous philological research and also included theories about social-intellectual society in addition to historical theory. findings and discu ssio n arabic and arabic studies a. arabic as the language of the qur'an regarding the discussion of arabic as the language of the qur'an, the basic question is perhaps what is the relationship between arabic and the qur'an? or why was the qur'an revealed in arabic and not in any other language? it is not easy to explain this either. however, placing the correlation between arabic and the qur'an is actually an important thing because between the two there is a very close relationship. like two sides of a coin, one cannot be separated from the other but can be distinguished. the al-qur`an is called al-qur`an (kalâmullâh/god's word) if it is in arabic. al-qur`an which is translated into other languages, other than arabic, is not called the qur`an, but the translation of the qur`an, not the qur`an. there is yusuf ali's translation of the qur`an in 8 fathurahman, filologi dan islam indonesia, 18. hanif & rudiamon: textological-philological study on arabic language sciences | 81 english, the translation of the qur`an by h.b. yasin, a translation of the ministry of religion in indonesian, and even a translation of the qur'an in minangkabau by yulizar yunus et al. all of that once again is not the qur`an but the translation of the qur`an. therefore, there may be differences between one translation with another, and they may even seem 'contradictory'. that's why we don't know the term "version" of the qur'an. we only know the term "translation" of the qur'an. unlike the bible, this holy book is either written in its original language, namely the aramaic language (a language that is also cognate with arabic, which can be seen in the book of fiqh al-lughah by ramadhân 'abd al-tawwâb), or written in english, arabic or even indonesian, and it is still called the holy bible. in christology (as explained very clearly by sheikh ahmad deedat in his dialogue with pastor jimmy swaggart on the youtube channel), we see that there are various versions of the bible. there is a roman catholic version, a king james version, and an rsv (revised standard version) of the bible. each version of the scriptures has undergone changes either in the form of subtraction or addition. so, we must be able to distinguish between the translation and the version. in addition, arabic is considered a "sacred" language as sacred as the holy book of the qur'an itself. therefore, this language was not only deliberately chosen by god as the language of his book but also must be used when carrying out religious rituals, especially in the implementation of ta’abbudi rites, such as prayer, pilgrimage, and others. there is unanimous agreement (al-ijma') among muslims, that the qur'an is not called the qur'an when the language is replaced with a language other than arabic, even though it is a synonym for the words. therefore, the translation cannot replace the position of this book in the original language. this concept does not apply to other holy books, as mentioned above. meanwhile, empirical experience shows that the use of arabic in formal religious acts, such as in the aforementioned rites, gives a sense of universal unity. although there is controversy regarding this; such as the turkish experience in the past which replaced the pronunciation of âzân and iqâmat with turkish. the same thing happened in a city on the 82 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 island of java, where a group of people reads the translation of al-fâtihah during the prayer ritual into indonesian. according to them, not everyone understands arabic; translating the prayers into indonesian makes their prayers even more special instead of reading them in the original language. this incident also shocked the indonesian muslim community9. b. arabic sciences arabic is often claimed to be a complete and perfect language when compared to other languages in the world. even the only language that is considered to be guaranteed "divine protection" (al-himâyah alilâhiyyah)10. its specialty is the field of grammar or known as 'ilm alnahw wa al-sharf, in addition to its other features, makes many people think that arabic is complicated, complex, difficult, and so on, especially among students. the main motive of the early generations of muslims to study arabic or to spark arabic knowledge (read nahwu) was to understand the qur'an and to guard it against reading errors (hifzhan li al-qur`an min al-khatha'). they studied and discussed every meaning of the words contained in the verses of the qur'an. after islam spread widely to various areas of the former persian political and intellectual hegemony in the east of the arabian peninsula and roman hegemony in the west, many non-arabs were forced to adapt and learn arabic. all of that in turn triggered and spurred the birth of various disciplines in islam, including the arabic language itself. this in turn gave birth to the disciplines of arabic language sciences ('ulûm al-lughah al-arabiya) which are popular to date, and have 13 branches of knowledge, including the following; al-sharf, ali’râb, (the two were later combined as al-nahw), al-rasm (the science of the origin of writing words), al-ma'âni, al-bayân, al-badî ', al-'arûdh, al 9 akhyar hanif, “studi terhadap kosakata bahasa arab dalam bahasa minangkabau,” arabiyatuna : jurnal bahasa arab 1, no. 2 (2017): 119–38, doi:10.29240/jba.v1i2.174. 10 muhbib abdul wahab, “peran bahasa arab dalam pengembangan ilmu dan peradaban islam,” arabiyat : jurnal pendidikan bahasa arab dan kebahasaaraban 1, no. 1 (june 30, 2014): 1–20, doi:10.15408/a.v1i1.1127. hanif & rudiamon: textological-philological study on arabic language sciences | 83 qawâfî, qardh al-syi'ri, al-insyâ', al-khithâbah, târîkh al-adab, matn allughah11. in other sources it is called so; on the other hand, theological developments and debates coupled with differences in the schools of jurisprudence at the beginning of the 2nd to 4th centuries hijri also encouraged many people to study arabic with the aim of understanding the main sources of islamic teachings, namely al-qur`an and al-sunnah. the mixing and acculturation of culture and language (al-mushâra'ah al-tsâqafiyah wa al-lughawiyah) between arabs and non-arabs who were motivated by a commitment and strong desire to understand islam also made arabic a language that was widely studied, so that the encouragement to discipline arabic into a linguistic discipline, especially after the many cases of lahn (arabic errors) among non-arabs when reading the qur'an, emerged very strongly. ibn jinni (d. 392 h.), ibn faris (d. 395 h.), and altsa'alibi (d. 430 h.) were among the arab linguists who were present in the 4th century hijra12. science of al-nahw in minangkabau manuscripts from the inventory process, we actually found other texts in the religious field, but that was not the focus of this paper. in connection with this paper, we found a manuscript whose content is about the science of arabic or more precisely about ilmu al-nahw. this manuscript was coded 08/lng.ii/nhw/2019. this manuscript was a collection of the mande rubiah museum house, in lunang, pesisir selatan. lunang is a sub-district at the southern tip of the province of west sumatra, which borders the province of bengkulu. it can be reached by land by spending no less than 8-10 hours from downtown padang. nagari lunang has the potential to become a historical and cultural tourist destination in west sumatra, especially by making the mande rubiah gadang house as a museum by the pesisir selatan regional government. 11 musthafâ al-ghalâyaini, jâmi’u al-durûs al-‘arabiyah (beirut: maktabah al‘ashriyah, 1994), 8. 12 akhyar hanif, fiqh al-lughah: refleksi pemikiran kebahasaan jalaluddin alsuyuthi (batusangkar: stain batusangkar press, 2010). 84 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 mande rubiah's family is believed to be descended from bundo kanduang, a minangkabau female king who saved herself from her enemy who attacked pagaruyung from the east. she fled with his son and daughter-in-law to this area. until now, the tomb of the pagaruyung royal family is still found in the lunang village and also a gadang house which is none other than the palace of bundo kanduang. the majority of lunang's population consists of members of the malay tribe who historically were immigrants descended from the pagu river and also other areas around lunang. in addition, there are also caniago tribes in this nagari (village) and other tribes, such as; malay, gadang rantau kataka malay, gadang kumbuang malay, durian/rajo malay, kecik malay, tangah malay, caniago patih and caniago mangkuto. this was where the authors found a manuscript whose text content contained arabic language science or more precisely about 'ilmu al-nahw. in addition to this manuscript, as we have mentioned before, we actually also found three other manuscripts, namely three manuscripts of the qur'an, but later we learned that these three manuscripts had been well recorded by m. yusuf and his team around the year 2006 and the catalog has been published, namely the minangkabau manuscript catalog and scriptorium13. that was why we did not include the three quranic texts in the findings of this study. the following is a description or codicology of the manuscript: before doing a description of this manuscript, the author needs to explain that this manuscript is coded as follows; 08/lng.ii/nhw/2019. this manuscript has no title, the condition is not very good and almost unreadable, many of the pages have been eaten by termites and many of the last pages are scattered and torn. 1. manuscript size: a. length : 24 cm b. width : 17,5 cm c. thickness : 1,5 cm 13 m yusuf, katalogus tokyo manuskrip: centre dan for skriptorium minangkabau, documentation and area-transcultural studies (tokyo: university of foreign studies, 2006). hanif & rudiamon: textological-philological study on arabic language sciences | 85 2. number of the pages : 174 pages with 87 sheets 3. nmber of lines of eache page : there are 15 lines in each page 4. type of writing : arabic script, arabic 5. margins : left : 7,5 cm, right : 1,8 cm top : 4,1 cm bottom : 4,1 cm 6. illumination : none 7. illustration : none 8. colophone : none 9. paper/paper stamp : european paper, because the paper is thick and lined, has black and red writing colors. 10. title of the manuscript : none 11. cover of the manuscript : none furthermore, it is also necessary to present here a transliteration to strengthen the argument that this lunang manuscript is the only manuscript that contains content about 'ilm al-nahw, one of the branches of arabic language sciences which are very important found in this research. 86 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 here is the transliteration form: figure 2. manuscript ‘ilmu al-naẖwi transliteration: wa ba’du huwa min al-zhurûfi al-mabniyati ‘alâ al-dhammi li qath’ihi min al-idhâfati ai wa ba’du mâ dzukira min al-hamdi wa al-shalâti wa al-salâmi fa hâdzihi isyârah ilâ mahsûs in tâkharat al-khuthbah ‘an ifrâgh al-muqaddimah wa ilâ ma’qûl in taqadat a’laihi wa al-ityâni bi al-fâ i ‘alâ taqdîr immâ idz al-ashlu ammâ ba’du wa li kauni ashlihâ dzalika lazimathâ al-fâ`fî hîzihâ ghâliban li tudhaminahâ ma’nâ al-syarthi muqaddimatun bi kasri al-dâli ismun fâ’ilun min qaddama al-lâzim bi ma’nâ taqaddama wa bi fathihâ ‘alâ qillatin fî lughatin min qaddama al-mu’tadî wa yahtamilu an yakûna hunâ bi kasri al-dâl min qaddama al-mu’tadî li anna ma’rifatahâ taj’alu al-syâri’ fî ‘ilm alnahwi ‘alâ bashîrah fa hiya taqaddumihi ‘alâ iqtirânihi fî ‘ilm al‘arabiyati ai ‘ilm al-nahwi wa huwa al-lughah al-qashdu wa ishthilâhan ‘ilmun bi ushûlin yu’rafu bi hâ ahwâli awâkhiri alkalimi i’râban wa binâ an wa maudhû’uhu al-kalimât li annahu yubhatsu fî hi ‘an ‘awâridhihâ al-lâhiqah lahâ min haitsu ali’râbu... (page. 5) hanif & rudiamon: textological-philological study on arabic language sciences | 87 translation: and then, the lafaz "ba'du" includes zharaf which is mabni on dhammah because it is cut off from idhafah, meaning and then what is mentioned from all praise, blessings and greetings. this is a hint for (...) if you end the sermon on emptying the muqaddimah, and for (...) if you put it first, using the letter "fa" is (...) as for when it comes from and after, and because of its origin "dzalika" then it is customary to use the letter "fa" in (...) which usually because it contains the meaning of syarthiah, the introduction, is read with harkat kasrah of the letter "dal", the word "muqaddimah" is the isim fa'il form of "qaddama" which usually means "taqaddama", read with the letter "dal" fathah according to a slightly linguistic opinion of prioritizing the muta'addi, there is a reading with the character of the letter "dal" from prioritizing the muta'addi, that knowing the introduction is a directive in 'nahwu science to basrah scholars, namely prioritizing it from (...) in arabic science it means ilmu nahwu, ‘ilmu nahwu literally means "al-qashdu" and in terms is a science that discusses all origins of circumstances. the word and the end of the word according to i'rab, bina, and the positions of the word, because that ‘ilmu nahwu discusses related changes in terms of i'rab... (page 5) from the transliteration process, the following phrases are read; wa ba’du fa hâdza ta’lîqun lathîfun wadha’tuhu ‘alâ al-muqaddamati almaudhû’ati fî al-arabiya ta’lîfu saidinâ wa shâhibinâ al-‘âlim al-wara’ alzâhidi syamsu al-dîn muhammad ibn al-syaikh muhammad al-ra’îsinî al-syahîr bi al-khithâb al-makkî al-mâlikî, which means; wa ba’du, then this (book) is a light commentary (ta’lîq lathîf) which i made to comment on the themes that have been written in the arabic language by our teacher, our friend, who was knowledgeable, (al-‘âlim), who lived simply (al-wara’), who was zealous to the world, syamsuddin muhammad ibn al-syaikh muhammad al-ra’îsinî who was popularly known as al-makkiy (meccans), al-maliki (al-maliki school). the phrase above actually explained that the text was a work of ta'liq (comments) on other books in the (science) of al-arabiya. even though he mentioned the name of the author, it was a pity that the commentator did not mention the title of the book he was commenting 88 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 on. however, even so, it was almost certain that what he commented on must be the book of 'ilmu al-nahw, because this clause fî al-arabiya contains the meaning of 'ilm al-nahw. the earlier scholars distinguished between what they called the term "al-lughah" and the term "alarabiya". so if they said, for example: كان فالن متقدما فى العربية، متبحرا فى اللغة، أو الخ واللغة.كان العربية فى إماما ليل (in fact the fulan was foremost in al-'arabiyah and an expert in al-lughah, or indeed al-khalîl is an expert in al'arabiyah and al-lughah), then what they mean by the term al-‘arabiyah was al-nahw ang by the term al-lughah means fiqh al-lughah14. the terminology 'ilm al-arabiya means 'ilmu al-nahw as read in the phrase in the following text ; figure 3. manuscript ‘ilmu al-naẖwi notice the phrases in the text above that are in red: ...muqaddimah bi kasri al-dâl ismun fâ’ilun min qaddama al-lâzim bi ma’nâ taqaddama wa bi fathihâ ‘alâ qillatin fî lughatin min qaddama al-mu’tadî wa yahtamilu an yakûna hunâ bi kasri al-dâl 14 hanif, fiqh al-lughah: refleksi pemikiran kebahasaan jalaluddin al-suyuthi, 76. hanif & rudiamon: textological-philological study on arabic language sciences | 89 min qaddama al-mu’tadî li anna ma’rifatahâ taj’alu al-syâri’ fî ‘ilm al-nahwi ‘alâ bashîrah fa hiya taqaddumihi ‘alâ iqtirânihi fî ‘ilm al-‘arabiyah artinya‘ilm al-nahw wa huwa al-lughah alqashdu wa ishthilâhan ‘ilmun bi ushûlin yu’rafu bi hâ ahwâli awâkhiri al-kalimi i’râban wa binâ an wa maudhû’uhu al-kalimât li annahu yubhatsu fî hi ‘an ‘awâridhihâ al-lâhiqah lahâ min haitsu al-i’râbu... (page 5) translation: muqaddimah (introduction), is read with the character of the letter “dal”, the pronunciation of “muqaddimah” is the isim fa'il form of “qaddama” which usually means “taqaddama”, which was read with the letter “dal” fathah according to a few linguistic opinions from prioritizing the muta'addi, there is a reading with the character of the letter "dal" from prioritizing the muta'addi, that knowing the introduction is a guide in nahwu science towards basrah scholars, namely prioritizing it from (...) in arabic science meaning nahwu science, nahwu science literally means "al-qashdu" and in terms of it is a science that discusses all the origins of the word state and the end of the word according to i'rab, bina, and the positions of the word, because that nahwu science discusses regarding the related changes in terms of i'rab... (p. 5) furthermore, the word ta'lîq in arabic is usually translated with comments and can even be translated by editing. this word is in line with other words, namely syarh and hasyiyah (explanation or translation). in the arab world (read: islam) these terms are popular. the most popular example in this regard is the book of hadith shahîh bukhârîy which was written by imam bukhari and later shared by ibn hajar al-'asqalânîy with the title; kitâb fath al-bârîy fi syarh albukhârîy. 'ilmu al-nahw can simply be analogized with the science of grammar in indonesian. although not identical, to facilitate understanding we call it 'ilm al-nahw with the science of syntax in our language. 'ilm al-nahw (arabic grammar) from the beginning until now has always been a dynamic study material by arabic linguistic experts. as a branch of linguistics ('ilm al-lughah), this science is studied for at least two purposes; first, it is studied as a prerequisite or a means to 90 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 explore other fields of science in islam that are indeed written in arabic, for example, 'ilm al-tafsir, ‘ilmu al-hadîts, and ‘ilm al-fiqh and so on. second, this science is studied as a scientific goal itself in order to become a specialist (expert) in arabic linguistics. the two forms of learning of 'ilm al-nahw have become a tradition that has developed continuously in our society from the past until now15. for the first purpose, namely, to make 'ilm al-nahw a tool for further study of other religious sciences such as fiqh, tawhid, tafsir, hadith, and so on, that is perhaps the right argument to answer the question of why this 'ilm al-nahw text stored and become a collection in the mande rubiah museum. conclusion from the description above, several conclusions can be drawn, i.e. the authors found a manuscript about arabic language science or to be precise about 'ilmu al-nahw with the code: 08/lng.ii/nhw/2019 in the lunang pesisir selatan village, and the author named this manuscript under the name of the lunang manuscript. as for the form of text editing (new manuscripts) on manuscripts whose content was about arabic language sciences ('ulûm al-lughah al-arabiya or arabic linguistics) or more precisely the text of 'ilm al-nahw found in lunang pesisir selatan, it was in the form of transliteration and translation, even though it was only in limited quantities, as a sample to strengthen the argument about proving that this manuscript was a text whose text contained 'ilm al-nahw. as for the reason why the manuscript on arabic language science or precisely the 'ilm al-nahw manuscript is in lunang pesisir selatan and is in the collection of the mande rubiah museum, it's not easy to answer this question either, but the following arguments might help. the first and main purpose of learning 'ilm al-nahw in the archipelago in the past was as a tool for further study of other religious sciences, such as fiqh, tawhid, tafsir, hadith, and so on, which were mostly written in arabic, so to understand it well we needed the science of 15 anwar abd rahman, “sejarah ilmu nahwu dan perkembangannya,” jurnal adabiyah 10, no. 1 (2010): 98–109. hanif & rudiamon: textological-philological study on arabic language sciences | 91 tools, namely 'ilm al-nahw. well, that was perhaps the right argument to answer the question of why the 'ilm al-nahw' manuscript was stored and became a collection in the mande rubiah museum. bib lio graphy akhimuddin, yusri. “pemetaan naskah-naskah keagamaan di padang pariaman.” research report. batusangkar: stain batusangkar, 2007. al-ghalâyaini, musthafâ. jâmi’u al-durûs al-‘arabiyah. beirut: maktabah al-‘ashriyah, 1994. fathurahman, oman. filologi dan islam indonesia. jakarta: puslitbang lektur keagamaan, 2010. ———. filologi indonesia: teori dan metode. jakarta: prenadamedia group, 2015. hanif, akhyar. fiqh al-lughah: refleksi pemikiran kebahasaan jalaluddin al-suyuthi. batusangkar: stain batusangkar press, 2010. ———. “menelisik naskah minangkabau yang tercecer: studi filologi terhadap naskah-naskah keagamaan di sumatera barat.” research report. batusangkar: iain batusangkar, 2018. ———. “studi terhadap kosakata bahasa arab dalam bahasa minangkabau.” arabiyatuna : jurnal bahasa arab 1, no. 2 (2017): 119–38. doi:10.29240/jba.v1i2.174. rahman, anwar abd. “sejarah ilmu nahwu dan perkembangannya.” jurnal adabiyah 10, no. 1 (2010): 98–109. robson, s, o. principles of indonesian philology. leiden: foris publication, 1988. wahab, muhbib abdul. “peran bahasa arab dalam pengembangan ilmu dan peradaban islam.” arabiyat : jurnal pendidikan bahasa arab dan kebahasaaraban 1, no. 1 (june 30, 2014): 1–20. doi:10.15408/a.v1i1.1127. 92 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 yusuf, m. katalogus tokyo manuskrip: centre dan for skriptorium minangkabau, documentation and area-transcultural studies. tokyo: university of foreign studies, 2006. zuriati. “the digitisation of minangkabau’s manuscript collections in suraus.” research report. london: programme endangered, british library, 2008. ajis : academic journal of islamic studies vol. 3, no. 2, december 2018 iain curup – bengkulu | p-issn 2580-3174, e-issn 2580-3190 available online: http://journal.staincurup.ac.id/index.php/ajis divergency of emotion in the perspective of neuro-sciences and islam puspa handayani, m. ansya al-asrori, nur halimah, malikhatun natiqoh, wildan alim universitas ahmad dahlan. puspahandayani28@gmail.com abstract: since the emergence of the symptoms neuroscience in our body the center is in the brain, one of them is emotion. emotions are intense feelings directed at someone or something, there are differences in studying emotions according to islamic religion and neuroscience. in neuroscience emotions lie within the limbic system of the brain, whereas in islamic religion emotions lie in the heart (qolb). therefore there are significant differences regarding the emergence of emotions in the neuroscience and religion of islam, for that we try to correlate with the perspective of the neuroscience and islam so as to produce an interconnected perspective between the two. keywords: neuroscience, qolb, emotion introduction in his book entitled "theories of early childhood learning in neuroscience studies" suyadi explained that etymology neuroscience is a neural (neural science) study of the nervous system, especially studying neurons or nerve cells with a multidisciplinary approach. while in terminology neuroscience is a field of science specializing in scientific studies of the nervous system. on this basis neuroscience is also referred to as the study of the brain and all the functions of the back nerves. whereas according to sarlito w.sarwono in his book about introductory 104 | ajis, vol. 3 no. 2, des 2018 general psychology explained the definition of emotion. sarlito wrote that there are many types of emotions. for comparison, in english there are at least more than 500 words to describe emotions (averill, 1975 in feldman, 2003) often there is no uniformity in naming certain types of emotions because it depends on many factors, such as visible behavior (for example: crying, laughing), those stimulating emotions (scary objects, praising speech), physiological reactions that arise (heart palpitations or elevated or normal adrenaline), the individual's character themselves (brave, timid), and the local socio-cultural situation (women may be spoiled, men don't cry, etc.). therefore, it can be understood that emotions are a very plural concept so that none of the definitions are universally accepted. sarlito w.sarwono argues that emotion is a complex reaction (positive and negative) of a person's nervous system to stimuli from the outside or from within itself. the definition illustrates that emotions begin with a stimulus, both from the outside (objects, humans, situations, weather) and from within us (blood pressure, hunger, sleepiness, freshness, etc.), on our senses. furthermore, we (people, individuals) interpret our perceptions of stimuli as something positive (pleasant, interesting) or negative (frightening, wanting to avoid) which we then translate into physiological and motoric responses (palpitations, gaping mouths, standing feathers, red eyes, etc.) and that's when emotions occur. emotions in neuroscience in the large dictionary of indonesian language emotion is a surge of feelings that develops and recedes in a short time (https://kbbi.web.id/emosi). in our own neuroscience, we already know that neuroscience is the study of the brain. if viewed from an emotional perspective in neuroscience, it is certain that this will be related to the brain. in the early days of life, developing emotions are primary emotions. primary emotions, separate basic emotions m. ansya al-asrori et.al, divergency of emotion | 105 emerge in the first 6 months of human life (sigelmen & rider, 2018). postpartum, the baby shows satisfaction with smiling, intense attraction attracted to one object, and distress in the form of sadness, embarrassment, anger and fear. according to schore (2016) neurobiology studies show the massive and dramatic development of brain function in the first 18 months of life, which reflects the enormous synaptogenesis that occurred during the infancy period. specifically, according to kinney, brody, kloman, & gilles (1988) in the age period of 7-15 months, it showed a critical phase of the mylenation process and then experienced rapid maturity in the limbic and associated cortex areas. the maturity of functions and structures in the area of the limbic system and related cortical areas, marks the development of emotional function in infants at the beginning of their lives. emotional processing involves areas of the cortex and other related areas such as the area of the gyrus, cingulate, insula, so that the prefrontal cortex. emotional processing, proposed by ledoux (kolb & wishaw, 2015), begins thoracic sensory which is then delivered to the cortex and amygdala area. the cortex and amygdala areas interact with each other by transforming the cortex area into the hippocampus formation and then returning to the amygdala. projections from the cortex to the amygdala that also interact with each other, towards releasing hormones through the pituitary groove in the hypothamulus, activating the autonomic nervous system, generating emotional behavior through the brain stem, and stimulating seizures or attention through the basal forebrain. similarly, the emotional processing brain circuits proposed by papaz (kolb & whisaw, 2015) involve the prefontal cortex and cortex associated with sensory. prefontal cortex leads to the cingulate cortex and from the sensory cortex then is transformed to the cingulated area of the cortex, the formation of the hippocampus and amygdala. the transformation of the cortex prefrontal through 106 | ajis, vol. 3 no. 2, des 2018 the cingulate cortex is delivered to the hippocampus and amygdala and then the amygdala transforms into the hippothamulus area which then becomes a response to behavior. the mammillary nucleus of the hippothamulus, is transformed from the hippocampus which then connects to the cingulate cortex through the anterior thamulus. variants of diverse expression and emotional processing result from complex systems. because of the adaptive nature of emotions can help humans to maintain their lives. an example is when humans avoid danger and when organizing on purposeful behavior. basic emotion originates in complex emotions based on basic emotions. most researchers believe that complex emotions have not fully emerged until the age of 18-24 months, because complex emotions depend on the child's understanding of himself, which typically occurs at the age of 15-18 months (hook, 2015). according to fox (schore, 2016) complex cognitive assessments and coping become central in emotional experience during the final part of the first year of life until the second year of life. this form of emotion at this age is a complex emotion that is a combination of basic emotions, which comes from socio and cultural learning, which can be identified as a form of widespread emotion, and long-term feelings (gazzaniga, ivry, & mangun, 2015). feelings of pride, love, jealousy, sadness or guilt include the scope of complex emotions and their development associated with selfawareness of children, along with maturation of cognitive functions and rewards (learning outcomes). emotions in islamic perspectives we often hear that emotions (feelings) are often associated with the heart, indirectly this states that emotions are located in the heart. because often religious leaders or religious teachers / religious teachers in the delivery of tausiyah. in the qur'an, a careful description of the various emotions felt by humans is m. ansya al-asrori et.al, divergency of emotion | 107 expressed, such as fear, anger, love, antipathy, jealousy, shame of embarrassment, regret, and hatred. every time you hear the word emotion, people tend to interpret limited attitudes and angry behavior. in fact, the scope of emotions is very broad, not only limited to angry attitudes and behavior. people who are amazed include expressions of emotion. islam is a religion that highly respects human nature as the most perfect creature of god compared to other creatures. al-qur'an karim has provided direction for humans, in order to control and direct their emotions well. the qur'an has also given direction so that humans do not need to be afraid of things that are of no use, such as fear of death and poverty. al-qur'an explains to humans to direct their emotions such as anger, love, pride, sadness and joy. the messenger of allah witnessed to the muslims to control and direct their emotions well. allah almighty grants some basic emotions in human instincts so that they carry out important tasks in their lives. according to dr. muhammad man uthman najati in his book psychology in the review of the prophet's hadith, emotions can help humans make adaptations to maintain their existence and maintain the continuity of human life itself. for example, the emotion of fear, can keep people away from threatening situations. fear of keeping someone from falling into danger will take some self-rescue initiatives. another example is angry emotions, can help a person maintain one's existence to fight the danger that threatens him. angry emotions can help avoid threats directed at him. emotions of love can help someone to be attracted to each other's opposite sex. likewise, children of both descendants will be added that are useful for maintaining human survival. some emotions can provide benefits to humans if the levels are still at a reasonable level and applied to the right situation. whereas if the emotional outburst exceeds the line of reasonableness and is spilled in an improper situation, it will even 108 | ajis, vol. 3 no. 2, des 2018 backfire for humans themselves. another example, reasonable fear of taking an exam, can motivate students to take their lessons seriously and encourage them to pass the test responsibly and well. beyond that, actually the overflow of emotions will be accompanied by changes in physical temperament. if this happens frequently, it is not possible to cause physical illness. for example due to excessive anger, can increase the frequency of heart palpitations faster. in some people, this condition is very prone to causing a heart attack. likewise, if you are emotional the level of gastric waste production can be greatly reduced or even stopped. this has a negative effect on the digestive tract and the work of the large intestine. finally it can lead to instability of the digestive tract and can cause injury to the stomach wall. emotional bursts that often repeat unnaturally can cause various physical ailments. the messenger of allāh at had given the wisdom to the muslims to control and direct their emotions, namely in the following ways: controlling anger; controlling hate; controlling feelings of desires; controlling pride; and control sadness. thus are some basic emotions in human instinct that allah has bestowed, so that emotions can be managed as well as possible, so that the manifestation of peace, tranquility, human life both in the world and in the hereafter. when uthman najati (1992: 67), also explained that humans face disturbances and insecurities of the soul or emotion when the psychic conflict takes place or the confluence between two human souls is the soul that believes in allah swt and the soul which is according to lust. the state of the human soul like this can be described in the story of the son of prophet adam namely qabil who killed his sibling, habil. this story is in the surah al-maidah, 6: 27-30. emotions in al-qu’ran angry are one form of normal and healthy human emotions. every individual has been angry for various reasons. although it is a natural and healthy thing, but if it is not controlled or destructive, m. ansya al-asrori et.al, divergency of emotion | 109 anger has the potential to create new problems, such as workplace problems, in the family, or interpersonal relationships in society. al-qur'an is a holy book which is a revelation of allah swt, which is intended for humans, personal self and the universe. the qur'an is a perfect book, containing various aspects of human life, whether it relates to aqeedah, worship, muamalah, or those related to life in general such as politics, law, peace, war, social and economic. in this social life, human beings have a variety of character traits and problems faced, from gentle character to hard character in solving problems. every human soul experiences various changes and influences, if humans always carry out the commands of allah swt, well, they will gain peace in life, on the contrary if humans do not carry out the commands of allah, they can be classified as losers. as the word of allah swt q.s al-asr verses 1-3 which reads: based on the information above, it is known that god in this case affirms the form of oath, where humans are always in a state of loss. the meaning of the word khuzr (loss) is oriented towards anxiety and indecision, therefore this trait is recommended to be prevented by advising each other and being patient. even humans mentioned in the koran are creatures that are always closely related to a state of loss except those who have four (4) traits: 1) believers 2) charity 3) intestate to the truth and 4) mutual wisdom in patience . they do and invite kindness to others. even though he will not back down, he will face the masyaqat and the disaster in carrying out the good deeds. a person who cannot control and direct his soul, and cannot determine his will and reason, will cause anger. when someone is angry, then surely he is no longer able to control his mind and activities or even unable to control his speech, this will lead to uncontrolled actions or maybe something unexpected will happen because it is carried away by emotions. one of the things that needs to be considered is not the man who is dashing the most handsome person on the battlefield, but the man who is dashing is someone who can control himself when angry. 110 | ajis, vol. 3 no. 2, des 2018 the nature of anger can issue orders to the body to vent the resentment of the heart by means of reproaches, actions and other forms of resentment depending on the level of anger of one's faith. for this reason, holding back anger is an act of virtue and allah swt likes those who do good. in this context anger is issued by conceit hidden in the innermost part of every stubborn person. among the anger attitudes are jealousy and envy. pengkalan both in a lump of meat, if he is good, then the whole body is good. if malice, envy, and anger are among the causes that accompany humans to the area of destruction, then how much he desperately needs knowledge of destruction and ugliness to be vigilant against all that, guard it, throw it from the bottom of the heart if it exists and eliminate it. circumstances like this, in the qur'an often found the mention of the nafs. the term nafs in the qur'an is interpreted as something that is contained in human beings which results in action. the word nafs in arabic is still general, and it can have various meanings, which are then added to by the term alamar, so that it becomes a nafs al-amarah which means to have a more specific or specific meaning. and what is meant by special meaning here is lust which tends to be things that are ugly or evil. while the word 'lust' in indonesian is likely to be connotative, ie something negative. because something that is passionate will lead and lean toward a result that can cause damage and loss both to yourself, others and the environment. even though lust is actually neutral depending on its use, for example appetite, appetite for learning, appetite for work and so on. although later, the qur'an uses the term nafs in it in many places. this indication is seen as stated in the letter of joseph verse 53 which means as follows: "and i did not free myself (from mistakes), because truly that lust always told evil, except the lust who was blessed by my lord. my lord is forgiving, most forgiving m. ansya al-asrori et.al, divergency of emotion | 111 understanding in the context of the meaning of the letter yusuf verse 53, that the word evil is always colored or preceded by an attitude of anger. while the word anger must be prevented by the uterus. among the qualities of virtue; courage, loyalty, honesty and patience, the position of the womb or generosity occupies a very high position. although later, the qur'an distinguishes the nature of generosity which stems on attitudes or anger nafs with certain patterned. the qur'an has underscored where the true nature of anger is needed, but not always must be centered physically, and this trait sometimes requires effort from the inside when facing challenges; therefore the patient's value becomes a balance after the phase of generosity. this is in accordance with the word of god in the letter ibrahim verse 21 which means as follows: "and all of them (in the land of mahsyar) will gather before the presence of god, and those who are weak say to the arrogant people:" indeed, we were your followers. can you avoid us from the punishment of allah? just a little? they replied: "if allah gave instructions to us, surely we can guide you. it's the same for us, do we complain or be patient. sometimes we don't have a place to escape. " an understanding of the meaning of ibrahim's verse 21 with reference to the word jaza '(complaining), means that it contains the nature of being unable to resist and too quickly being stubborn or impatient. therefore, the concept of islam by focusing on generosity in acting and accepting gracefully (syukr) becomes a determinant for giving birth to a balance including paying attention to welfare. in the context of the qur'an, the nature of anger and following the lust always means an evil deviation which is likely to lead people astray from the right path. even the qur'an mentions lust as a form of implementation which is considered contrary to "knowledge", namely that lust is not at all oriented to truth. in other words, that actions which follow lust and anger by 112 | ajis, vol. 3 no. 2, des 2018 themselves are said to be actions without being based on knowledge; and the deed is considered to be limited to the fabrication. on this basis, the nature of anger, excessive desire and fanatical passion, the qur'an affirms as part of those who turn away from the truth or deny the knowledge. even the mention of the word anger, in the qur'an is often limited to attitudes and actions themselves. the qur'an even describes this nature of anger as a behavior that is neither basic nor knowledgeable. someone who behaves like that is based on the nature of obeying the lust ', with an emphasis on mental and weak knowledge. therefore, the qur'an indicates the nature of anger with a more spiritual-humathic approach through remembrance, patience, relaxation and including mental totality that is ready to accept the truth. for this reason, a more actual understanding of the nature of anger, which is actually needed, is not always physically focused, and this nature sometimes requires effort when facing challenges; therefore the patient's value becomes a balance after the phase of generosity. thus, the concept of anger is not only limited and binding on literal meaning, but can be articulated to a substantial meaning which means "loss", which leads to error and / or deviation from the truth. conclusion from the previous discussion we can take the core of the problem that emotion is a reaction to the complex assessment of a person's nervous system against stimuli from the outside or from within him for the gift given by allah ta'ala. thus, if someone has been overcome by anger, then indirectly he has killed his heart because if someone has been contaminated with anger, then all actions and thoughts become out of control. what he thinks is right then he does and what he thinks is wrong, he still does it because emotions do not see everything from various sides but only from one side. besides that not all emotions are bad because from the m. ansya al-asrori et.al, divergency of emotion | 113 previous presentation there has been a lot of information that besides the anger it has a bad impact but still has a good impact even if only a little. bibliorgaphy suyadi. 2013. teori pembelajaran anak usia dini dalam kajian neurosains. yogyakarta: pt remaja rosdakarya achmadi. manajemen qalbu dan pendidikan islam. muhammad, achmah. 2009. spiritual management: jurnal md vol.11 no.1 kholil, asy’ari m. 2014. metode pendidikan islam:jurnal qatruna vol. 1 no. 1 masruroh, anisatul. 2014. konsep kecerdasan emosional dalam perspektif pendidikan islam: jurnal kajian pendidikan islam vol.6 no.1 sarwono, sarlito w. 2009. pengantar psikologi umum. jakarta: pt raja grafindo persada. latief, umar. 2015. konsep amarah menurut al-qur’an:jurnal al-bayan vol. 21 no. 32 114 | ajis, vol. 3 no. 2, des 2018 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 law of polygamy in islam: a methodological review of siti musdah mulia’s legal thought yusefri sharia faculty of stain curup, bengkulu, indonesia e-mail: yusefri_ys@yahoo.com abstract: the law of polygamy in islam: a methodological review of siti musdah mulia’s legal thought. this essay essentially conducts an objective and critical review of how the constructs and methodological frameworks of siti musdah mulia thought that concluded that polygamy law is haram lighairihi. some of the main points to be analyzed in relation to this study are the approach which used by her and her method of seeing the verses on polygamy, the polygamy fair terms, the practice of the prophet's polygamy, and her conception of the lighairihi haram. this study is character studies form, and the primary data material is the works of siti musdah mulia through by using literature study. the analytical method used analysis content with a normative approach. this study found that in carrying out her thoughts on the unlawful law of polygamy lighairihi, siti musdah mulia used several kinds of arguments: normative argumentation, in the form of qur'an and hadith, jurisprudence and empirical social facts. while in understanding the verses and traditions concerning polygamy, it is more likely use contextual approach and analysis, maqâshid al-syarî'ah (philosophical), socio-historical. keywords: polygamy, haram li ghairihi, musda mulia introduction polygamy is one of the classic issues, but it still remains as the warm and actual topic to talk about. it cause of this issue always arise the cons and pro opinion of the society. imagine, because the issue of polygamy is always just kontro-versial so as to reap the pros and cons in the middle of human life, not least among muslims themselves. polygamy existing in the teachings of islam even made by non-muslims blaspheme and discredit islam. western authors often claim that polygamy is evidence that islamic mailto:yusefri_ys@yahoo.com 122 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 teachings in the field of marriage are highly discriminatory against women.1 in islam, this issue is discussed in the qur'an letter al-nisa`/4 verse 3. in summary, textually and explicitly, qs al-nisa`/4: 3 allows men to marry more than one woman (polygamy); two, three or four wives.2 by referring and based on this naqli argument also, for more or less fourteen centuries, scholars generally argue that polygamy is a teaching in islam, and some even consider it is sunnah. but in this verse, there is also the recitation of "fa inkhiftum al-lata'dilu fawahidah," which literally means: "if you can not do justice then marry only one." based on the expression of this verse, that justice becomes an absolute requirement to be able to be a polygamist. required to be fair in relation to polygamy turned out to be a serious debate among the scholars. moreover, the qur'an in other places states that fair to women is a very difficult thing to do, even almost "impossible" is manifested, as al-nisa '/ 4 verse 129. against this verse, there is a debate and dissent among muslims, whether in terms of an istinbâtî law, the criterion of skill and in terms of its application (tathbîqî). the classical scholars, both from the mufassirûn (interpreter) as well as islamic jurists (fuqahâ`) argued that based on qs. al-nisâ '/ 4: 3, muslim men can marry four women, although there is little difference in determining the criteria of polygamy permissibility. some of them are allowing it absolutely and loosely, while others allow it under strict conditions. but after that, there was the other idea to reject and forbid the polygamy, among others by siti musdah mulia. in her book "islam sues polygamy", siti musdah mulia stated that polygamy is essentially a harassment and an affront to the dignity of women. furthermore, she forbade polygamous shari'a because it was considered as a violation of human rights. according to polygamy, the law is haram lighairihi (haram because of its excesses). therefore, it is necessary to propose the absolute prohibition of polygamy because it is seen as a crime against humanity and a violation of human rights ". 3 1 amiur nurudin dan ahmad azhari tarigan, hukum perdata islam di indonesia, jakarta: permada media, 2004), 156 2 (so marry other women you like: two, three or four, then if you are afraid that it will not be fair, then marry only one or the slaves you have, that is closer to do not abuse), ibid.,60 3 musdah mulia, islam menggugat poligami, (jakarta: pt gramedia utama; 2004), h. 193-194 yusefri: the law of poligamy in islam | 123 the opinion of siti musdah mulia who declared marriage polygamy law is haram lighairih impressed not only very brave but also unique, because it is contrary to the opinion that existed so far. because of siti musdah mulia's opinion about polygamy, it makes the researcher is interested to conduct the study, especially from the point of view of islamic legal theory. in this case, the issues are focused on the question of how the argumentation and methodology of musdah mulia in understanding the nash al-syar'iyah, the practice of the prophet's polygamy, and the fair terms of polygamy and the application of the haram formulation of the lighairihi polygamy it is expressed. brief biography of siti musdah mulia her full name is prof. dr. siti musdah mulia, m.a, apu. she was born in bone, south sulawesi, on march 3rd, 1958, the first child of mustamin abdul fattah and buaidah ahmad.4 her mother was the first girl in her village to complete her education at darud dakwah wa al-irsyad (dii) pesantren, pare-pare, while her father was once a battalion commander in the islamic state led by abdul kahar mudzakar who later known as di / tii movement in south sulawesi. furthermore, her family tree is very strong with religious life. her grandfather of his father, h. abdul fatah, was a prominent murshid in jamaah terekat khalwatiyah.5 however, bone is only the birthplace of musdah. since 2 years old, she and his parents moved to the java island, precisely in surabaya. after graduating from elementary school (1969), siti musdah mulia went to pga for 4 years (religious teacher education) in cilincing, north jakarta. in the end of 1973, she completed her senior high school education, graduated with the best grades, then continued her studies at as'adiyah islamic college and she selected ushuludin (theology) faculty. 6 in addition, she also took a course on the faculty of shari'ah (islamic law) because here is offered an assessment of yellow books about hadith and fiqh with the sorogan method. for two years at the faculty of ushuluddin musdah carved her name as the best student. enter the third year, she 4 marwan sardijo, cak nur diantara sarung dan dasi & siti musdah mulia, (jakarta :yayasan ngali aksara-paramadina, 2005), h. 67 5 siti musdah mulia, muslimah sejati: menempuh jalan islami meraih ridha ilahi, (bandung: marja, 2011), h. 345 6 marwan sardijo, op. cit, h. 71 124 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 moved to makassar so her intention to enter iain makassar became a reality even though it must start from the first semester. at iain she choosed the faculty of adab. besides in adab, musdah resumed her studies at the faculty of ushuluddin, universitas muslim indonesia (umi), department of da'wah and entered semester iii. in 1978, she got a bachelor's degree. graduated with a bachelor degree in faculty of adab in 1980. in 1990, she continued her study at iain syarif hidayatullah jakarta postgraduate program. exactly two years (1992) she graduated and continued her study in the doctoral program in the same university.7 in addition to her formal education, musdah mulia has also undertaken non-formal education: the short course on islam and civil society at the university of melbourne, australia. (1998); short course of human rights education at chula-longkorn university, thailand (2000); short course of advocacy for human rights enforcement and democracy (international visitor program) in the united states (2000); short course of management education and leadership at george mason university, virginia united states (2001); short course of human trainers at lund university, sweden (2001); short course on women's management and leadership in bangladesh institute of administration-traction and organization (biam), dhaka, bangladesh.visting professor at ehess, paris, france (2006), international leadership visitor program, us department of state, washington (2007 ).8 in 2008 she received an award from yap thiam hien human rights award for her persistence in defending minority groups in indonesia. and she also received the woman of the year 2009 award from the italian government for her strong commitment to fight for women's rights.9 at the beginning, she worked as a researcher since april 1985, precisely at the center for research of religions training in makasar. at ministry of religious affairs. after five years had worked (1985-1990) she was transferred to the center for research lektor religion, agency for research and development department of religious affairs jakarta to 7siti musdah mulia, islam & hak asasi manusia, (jakarta, naufan pustaka,2010), h. 357 8 siti musdah mulia, muslimah sejati: op. cit, 346-347 9 siti musdah mulia, islam & hak asasi manusia, op. cit, h. 359 yusefri: the law of poligamy in islam | 125 follow her husband who is studying at iain jakarta.10 on march 3 rd, 1996, she received a decree of principal investigators (apu), a professorship at the university, signed by president soeharto. the following three years, may 4 th, 1999 she has confirmed as the principal research expert of the religious literate in front of the assembly of the major inaugural research assembly led by the chairman of lip. soefyan tsauri, msc, apu. in addition she also worked as a lecturer in several universities, including in the faculty of adab iain alauddin, makassar (1978-1989),11 at universitas muslim indonesia (ui) ujung pandang, faculty of adab iain jakarta (now becoming uin) and the institute of quranic sciences (iiq) jakarta (1997-1999). she was also recorded as a board member and lecturer of pesantren pondok madinah ujung pandang foundation (19871990). in addition, there are also active institutions in various language courses, both arabic and english, including the h.ayyrik mosque language course, and ittihad foundation, in makassar. finally, she was offered as a teacher at the iain jakarta program for modern development courses in the islamic world. in 2000-2001, she became expert staff of state minister of human rights affairs in field of prevention of discrimination and protection of minorities; and expert staff of the minister of religious affairs of the organization of international relations (2001).12 beside this, musdah also active in some social organizations such as: social organizations, student organizations, youth organizations, women's organizations and religious organizations. these social activities took place since she was a university student. she ever served as a board member of the campus organization, such as the iain student council, the senate of the faculty of adab, the head of the nadhatul ulama (ippnu) south sulawesi province, the head of the fatayat nu region of south sulawesi, the head of the indonesian muslim student movement corps (kopri pmii) of south sulawesi, and the board of knpi dpd tk i south sulawesi. during she stayed in jakarta, he was active as general secretary of fatayat nu chief (1990-2005), subsequent chairman i fatayat nu 10 siti musdah mulia, islam dan kesetaraan gender, (yogyakarta: kibar press, 2007), h. 257 11 siti musdah mulia, muslimah sejati, op. cit, h. 347 12ibid., h. 347 126 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 (19995-2000), vice chairwoman of indonesian development women (wpi) 1995-2000 period, chairman of the mdi women corps experts council (1995-2005), indonesian women coalition councils (19982003), deputy secretary of the nu muslim leaders' chief (2000-2005). while at the ngo organization she was the chairman of the institute for religious and gender studies (lkaj), chair of the communication forum between religious leaders on violence against women, a member of the jakarta religious communication and consultation forum, chairman of the 3rd indonesia conference on religion and pace (icpr). centered in new york usa. next, become a board in the ties of the indonesian hajj brotherhood (iphi). in addition, she also noted as a member of the organization rabithah al-adab al-hadis based in cairo, egypt. 2001).13 siti musdah mulia has produced many papers. the written works that have been published include the following: 1. popular arabian mufradat (1980) 2. the base of arabic language (1989) 3. history and introduction to hadith (1995) 4. history and introduction to science of tafsir (1995) 5. islamic state: political thought of haikal, paramadina, jakarta (1997) 6. islam's view of polygamy, jakarta: institute for religious and gender studies, 1999 7. lektor agama in mass media, dep. religion (1999) 8. anotation of contemporary islamic book, dep. religion (2000) 9. islam sues polygamy, gramedia, jakarta (2000) 10. gender equality and justice (islamic perspective), lkaj (2001) 11. guidelines of da'wah muballighat, kp-mdi (2000) 12. analysis of public policy, muslimat nu (2002) 13. hacking the early path of human life: counseling training module on reproduction rights, lkaj (2002) 14. subtlety of worship in islam, as-sakinah, jakarta (2002) 15. reformed muslim: religious reformer, mizan, ban-dung (2005) 16. women and politics, gramedia, jakarta (2005) 17. islam and violence against women. lkaj, jakarta (2006) 13loc. cit, yusefri: the law of poligamy in islam | 127 18. islam & gender equality inspiration, yogyakarta: kibar press, 2007 19. towards women's political independence: efforts to end indonesian depolitization in indonesia, sleman yogyakarta: kibar press, 2007 20. islam & human rights, jakarta, naufan pustaka, 2010 21. true muslim: taking the islamic way to reach the divine ridha, bandung: marja, 2011 she also wrote dozens of entries in the encyclopedia of islam (1993), encyclopedia of islamic law (1997), encyclopedia al-qur'an (2000), and the number of articles presented in various scientific forums, both inside and abroad. 14 based on the description above, it is illustrated that how siti musdah mulia is a woman scientist, productive, dedicated, persistent and unyielding, the frugal writer, and in addition she should be a role-mode for indonesian women. finally, musdah mulia is also known as a female humanitarian combatant who has been consistent and active e in the fight for women's rights, human rights and democracy in indonesia. because of that struggle, on march 7th, 2007, musdah received the international women of courage award from us secretary of state condoleeza rice at the white house in washington dc. the award was presented directly to musdah along with 9 other people who came from several countries, a zimbabwe, latvia, iraq, afghanistan, saudi arabia, maldive and argentina. on the occasion, musdah represents the asia pacific region. the ten people, including the musdahs, were strictly selected from 100 candidates from around the world.15 consistency against polygamy practices that always degrade women and children is part of their idealism of equal and equitable gendered living.. analysis of musdah mulia's concerning on polygamy issues in this paper, the analysis of musdah mulia's thought, directed and focused on four things, her thoughts on the verses about polygamy, the practice of polygamy of the prophet saw, fair terms in polygamy, and the unlawful law of polygamy lighairihi 14ibid, h. 348 15ibid., h. 346 128 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 the verses about polygamy against surat al-nisâ 'verse 3, which is commonly used as the basis of polygamy law, musda mulia stated that: at first glance it looks so, because in it there is a phrase "fankihu mathaba lakum min-annisa'i matsna wa tsulatsa wa ruba 'which means" marry women you like, two, three, or four. "however, the instructions of the qur'an ', it can not be fully understood and true only by referring to a particular passage of a verse and ignoring the rest of the verse. a verse should be seen in full, not beheaded. moreover, only take part of the favorable verse, and deny the other parts that are considered unprofitable. basically, in discussing the issue of polygamy, almost all tafsirs and jurisprudences highlight permissively (permitting polygamy), without re-criticizing the nature behind it, whether historically, sociologically, or anthropologically.16 furthermore, according to her, to understand a problem in the qur'an we cannot only rely on one or two verses only, but all the verses that allude to the matter must be seen and discussed one by one to get a common thread that links the content of various verses different. not only that, it should also be understood what the relationship between verses that one and the other verse, and relationship content verse with the central theme of the sura.17 with reference to the views of the exegetes, she added that this verse (q.s al-nisa` / 4: 3) was revealed in medina after the uhud war. as understood, due to the carelessness and in discriminatory of muslims in the war resulted in them being defeated. many muslim soldiers are killed on the battlefield. the next impact, the number of widows and orphans in the muslim community has increased dramatically. the responsibility of maintaining the orphans is of course then delegated to his guardians. not all orphans are in poor condition, among them inherit treasures that many relics of their deceased parents.18 in that situations and conditions, made evil intentions appeared in the hearts of some guardians who care for orphans. in many ways, they 16loc. cit 17 siti musdah mulia, islam menggugat poligami, h. 92; juga musdah mulia, pandangan islam, h. 31-32 18 musah mulia, islam menggugat poligami, op. cit, h. 93-94; yusefri: the law of poligamy in islam | 129 cheated and disdain the orphan's property. and for women orphans who have beautiful faces, the guardians marry them, and if they were ugly, they cherished them unmarried even though there were other men who propose to them. the purpose of the saints married orphans who are in their power solely so that the orphan's property did not turn to others. while their goal prevented the orphans to marry other men, that was to keep their property from turning to others. thus, they married or prevented the orphan from marrying the same purpose, that was to take possession of their property. both forms of a deed are very unfair. 19 because the ultimate goal of the guardian is to take possession of the orphaned property, consequently the noble purpose of marriage did not materialize. some orphans who have been married by their own guardians suffer the misery of unfair treatment. the orphans were married, but their rights as wives, such as dowries and livelihoods were not given. in fact, their property is seized by their own husbands to feed their other wives whose numbers are more than fairness.20 from the reading of the various reports of al-nuzul asbabs expressed by commentators in his various tafsirs, in turn, musdah mulia concluded that qs al-nisa `/ 4, verse 3 which is the theological and normative basis for justifying the permissibility of polygamy, not speaking in context marriage, but in the context of orphans. read more her explaination: if it is searched asbab nuzul the verse (q.s al-nisa` / 4 verse 3) clearly does not speak in the context of marriage, but in the context of orphaned meditation. islam is a religion that carries a mission of liberation. the liberation primarily addressed to three groups of society, ie slaves, orphans, and women, who have often been treated unfairly and therefore called mustadh'afin (the oppressed). orphans get not less important attention from slaves and women because they are often the object of oppression. at that time, marriages done with orphans were often intended only as a cover to take possession of his property. to avoid unfair treatment of orphans, allah swt gives a solution to marry other women as much as, two, three and four. they can do polygamy if they able to do justice if enable one is 19loc. cit, juga musdah mulia, pandangan islam, op. cit, h. 32-33 20loc. cit 130 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 enough. from this it can be concluded that the principle of marriage in islam is monogamy, not polygamy.21 on another occasion musdah also stated: by reading to the composition of the editors only, we can know clearly that this verse is not a suggestion for polygamy, but rather to provide a solution so that guardians avoid being unjust to orphans in their guardianship by marrying other women by itself is spared from the nasty deeds of orphans. for marriage motives with orphans of the guardians are merely to take possession of their possessions. "22 in order to avoid unfair behavior and persecution of orphans, god calls upon believers not to marry them and as an alternative to marry other women who are rarely likely to cheat on them. it is allowed to marry more than four. but remember, allah affirms at the end of the verse that marrying only one person, more promising to be fair. 23 polygamy is only a temporary solution for muslims in the early days, so they are free from unlimited marriages that are condemned for inequality. thus q.s al-nisa` / 4 verse 3 does not legitimize polygamy as understood by many people.24 that the decline of q.s al-nisa’/4 verse 3 is related to orphans being unfairly treated by their guardians, and the case occurred after uhud's war, according to the authors of irrefutable historical and historical data and facts. however, it does not mean that the verse (q.s al-nisa`/4 verse 3) has no link to the issue of polygamy in marriage. precisely reminded to be careful and think twice if you want to polygamy because of it there are conditions that are very heavy and easy to fall into the sin and unjust. it's just that most people see the text fragment of q.s al-nisa`/4 verse 3 (fankihu mathalakum min nisa ...) as the basis of the permissibility of polygamy, without seeing the whole verse and not or less considering the verses. m. quraish shihab in his commentary puts it, deeply regrets surat al-nisa`/4 verse 3 because it is often misunderstood. this verse goes down, as ayesha ra said, concerning the 21 musdah mulia, islam & inspirasi kesetaraan gender, (yogyakarta: kibar press, 2007), h.145 22 siti musdah mulia, islam menggugat poligami, op. cit, h 91 23ibid., h. 106 24 musdah mulia, muslimah sejati, op. cit, h. 40 yusefri: the law of poligamy in islam | 131 temporary attitude of the guardian (who is entrusted with the orphan) who wishes to marry beautiful and rich orphaned children who are in his care, but did not want to give him the proper dowry and also did not want to give him a living fairly. this verse prohibits this with a strict sentence. the mention of "two, three and four" in essence in order to claim fair to them. the editors of the verse are similar to the words of someone who forbids others from eating certain foods, and to reinforce the prohibition it says: "if you are afraid of getting sick when eating this meal, just eat another meal that is in front of you, as long as you do not worry sick. the only meaning is the emphasis of the ban on eating certain foods.25 quraish shihab further underlines that the verse does not contain the rules on polygamy because polygamy has been known and practiced by the shari'a of religion and tradition before islam. this verse also does not oblige polygamy or advocate but merely talks about polygamy, and it is only a small emergency exit that can be passed when necessary and in a mild condition.26 at the exposition of musdah mulia's thought that rejecting the qs alnisa`/4 verse, 3 is made a normative argument about the permissibility of polygamy, insignificant and erroneous, is based on her critical reading on the asbab nuzul qs al-nisa`/4 verse 3. this means the analytical approach used in understanding the verse is a socio-historical and contextual approach. that is an approach to understand the texts of the qur'an by paying more attention to its historical aspect, rather than the text of the text itself. as a result it seems impressed there is a text waiver. and the scholars generally admitted that the study of asbab al-nuzul has an important meaning to understand the qur'an. knowledge of asbab al-nuzul will help a person to understand the context of the coming down of a scripture. the context will give an explanation of the implications of a verse, and provide material for interpreting and thinking about how to apply a verse in different situations. 27shubi alshalih, even saying that ignorance of asbabun al-nuzul will cause errors, 25 m. quraish shihab, tafsir al-misbah, jilid ii (jakarta: lentera hati, 2000) h. 324; juga m.quraish shihab, wawasan al-qur’an, (bandung: mizan, 1996), h. 199 26 m.quraish shihab, op. cit, 324 27 masdar f. mas'udi, konsep asbab al-nuzul: relevansinya bagi pandangan historisis segi-segi tertentu ajaran keagamaan, http//www otodidakilmu.blogspot.com. 132 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 even can lead to practices that are contrary to what is desired by a verse. 28furthermore, citing various sources of authority in this field, ahmad von denffer, as stated by masdar f. mas'udi, gave details of the importance of knowledge about asbab al-nuzul, especially regarding the legal verses: (a) meanings and immediate and immediately understood implications of a verse, as can be seen from the original context; (b) the first underlying reason underlying a legal interest; (c) purpose of a verse; (d) determining whether the meaning of a verse contains a special or general applied application and, if it is so, how it can or should be applied; and (e) the historical situation in the time of the prophet and the development of the muslim community.29 however, in terms of taking meaning the scholars turned out to make two rules theories in different asbab al-nuzul. first, "“ العبرة بعموم the meaning is taken based on the text, not on the) الفظ ال بخصوص السبب particularity of the cause)." second, "“ العبرة بخصوص السبب البعموم الفظ(the meaning is taken based on the specificity of cause, not based on lafazh). since there are two different rules that can be applied, the result can be different depend on which rule is applied. in this regard, she seemed to choose to apply the second principle, therefore, one of the reasons that musdah mulia stated her opinion about qs al-nisa`/4 verse 3 is not significant as the justification argument for the permissibility of polygamy, on the basis of consideration of al-nuzul verse asbab, it looks very contrast to the opinion of the fiqh scholars who are already established the first rule of the theory. the practice of polygamy of prophet saw musdah mulia, really didn't deny that during his life the prophet saw applied polygamy. but in her opinion, many people who miss understanding the practice of polygamy by prophet saw, including muslims themselves. furthermore musdah said: there is a presumption that the prophet did polygamy with the goal as ordinary people have, that is to fulfill the biological demands or to satisfy the desires of his lust. in general, poly-gamy is done for biological purposes only. this error needs to be straightened out, 28 subhi al-shalih, al-mabahis fi ulum al-qur'an, (beirut : dar al-ilmi al-malayin, 1988 m), h. 132 29 masdar f. mas'udi, loc. cit. yusefri: the law of poligamy in islam | 133 especially since the practice of the prophet's polygamy is often used as a justification for the permissibility of polygamy in muslim societies. "30 the assumption of the polygamy practice did by the prophet is a sunnah that can be made hujjah, in her view this is a mistake. polygamy performed by the prophet must be understood properly and correctly. according to her polygamy practices conducted by the prophet saw, not at all based on biological interests or to get offspring. similarly, the prophet did polygamy not in normal circumstances and conditions, but in the conditions and atmosphere of life filled with activities of devotion and struggle for upholding the syiar of islam toward the formation of a coveted civil society.31 therefore, to understand the meaning of the prophet's polygamy correctly, we must be able to understand the life of the prophet muhammad first.32the implementation of polygamy by prophet saw as seen in history described by her as follows. muhammad rasulullah the bearer of islamic teaching, growing in the polygamous tradition, but instead, he chose monogamy. the first rasul saw married to khadija bin khuwailid when he was 25 years old, while khadija was 40 years old. the marriage of rasul saw with the monogamous and joyful khadija lasted for 28 years; 17 years lived before the apostolate (qobla bi'-tsah) and 11 years later (ba'da bi'tsah). until khadijah died, the prophet did not marry another woman (polygamy). if polygamy is a commendable and noble behavior, "why did the apostle not do it from the beginning", so musdah mulia threw her critical question.33 three years after khadijah's passed away death, he was faced with the great responsibility of developing the state islam to yathrib (madinah) and also out of the arabian peninsula. the conditions of tribal people at that time forced him to establish extensive communication with various tribes in order to support the struggle, and marriage became a strategic communication tool. thus, the prophet later married several women for the implementation of the syiar of islam. the first 30 musdah mulia, pandangan islam tentang poligami, op. cit, h. 17-18 31 musdah mulia, islam menggugat poligami, op. cit h. 81 32 musdah mulia, pandangan islam tentang poligami, op. cit h. 18 33 musdah mulia, muslimah sejati,op. cit h. 192-193 134 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 woman to be married after the death of khadija, named saudah bint zam'ah aged 65 years, some history mentions 72 years who would have been menopause while he was 54-year-old. the prophet married saudah to protect the old lady from the neglect and pressure of her idolatrous family. or perhaps also in return for the merits of her husband, sakran ibn amar, a friend of the prophet who accompanied him on his way to abyssinia. after saudah, the prophet married aisha binti abu bakr, the only wife who was a virgin and young, even too young. because aisha was still young, the prophet delayed getting his right as a husband until aisha grew older. it was at this time that the prophet (s) started polygamy life after the age of 54 years, which is usually at this age male sexual abilities have begun to decline. after aishah, rasul saw successively married hafsah binti umar ibn alkhattab, umm salamah, umm habibah, zainab binti jahsyi, zainab binti khuzaimah, juwairiyyah binti haris, shafiyyah binti huyai, raihanah binti zaid, and the last with maimunah binti harits occurred in the seventh year of hijriah. all of these prophet marriages took place in the madina and within in a short time, only 5 or 6 years. the distance between one marriage and another is very short. he died in 632 m or three years after his last marriage. the interesting topic of this is none of the wives were ever divorced by him.34 further, musdah mulia added that although the prophet married more than one woman, but still he did not agree if his daughter, fatimah al-zahra, felt the condition of husband who does polygamy. the prophet was angry and denounces his son-in-law, ali ibn talib who intends polygamy. a number of narrations of hadith which told it, they are as follows: اَل: قَ ِر ْبِن َمْخَرَمةَ، وَ َعِن الِمسْ َكةَ،لَيْ مُ َحدَّثَنَا قُتَْيبَةُ، َحدَّثَنَا اللَّْيُث، َعِن اْبِن أَبِي ِ َصلَّى هللاُ َعلَْيِه َوَسلََّم يَقُو اِم إِنَّ بَنِي ِهشَ »ِر: لَى الِمْنبَ عَ هَُو ُل وَ َسِمْعُت َرسُوَل َّللاَّ الَ ِلٍب، فَالَ آذَُن، ثُمَّ َن أَبِي َطايَّ بْ َعلِ فِي أَْن يُْنِكُحوا اْبنَتَُهمْ ْبِن الُمِغيَرةِ اْستَأْذَنُوا ُهْم، فَإِنََّما تِي َويَْنِكَح اْبنَتَ ل َِق اْبنَْن يُطَ أَ آذَُن، ثُمَّ الَ آذَُن، إاِلَّ أَْن يُِريدَ اْبُن أَبِي َطاِلبٍ رواه بخاري« ذَاَهاا آمَ يُْؤِذيِني ِهَي بَْضعَةٌ ِمن ِي، يُِريبُِني َما أََرابََها، وَ has told us qutaibah, has told us al-laits, from ibn abi mulaikah, from al-miswarah bin makhramah said; i heard the messenger of allah say 34ibid., h. 193-194; yusefri: the law of poligamy in islam | 135 in the pulpit: "the family of hisham ibn mughirah has sought permission to marry his daughter to ali, so i will not allow it, i do not allow it, i will not allow it, unless ali is willing to divorce my daughter, newly married their child. know, she (fatimah) is the caress of my soul, anyone who happy fatimah means happy me. on the contrary, whoever hurt him means he hurt me. toward this hadith above, musdah mulia stated that: the hadith proved how the prophet disagrees on polygamy. he even repeated three times his disapproval of ali's polygamy intentions. history also noted ali just married again after fatimah died. as an apostle, of course, he was aware that the defense of girls and his violent rejection of polygamy would be exemplified by the fathers of his people. objections of the prophet are very logical and even very humanity. where is a sane father willing to see his daughter combined? for, only monogamous marriage promises the realization of macadamweramah (unbreakable love of kais), mu'asyarah bi alma'ruf (politeness and modesty) sa'adah (happiness) and sakinah (peace and peace).35 the behavior of the prophet who did polygamy with various basic considerations, and tied to the historical setting of the moment as stated above musdah mulia, so far seems to be an irrevocable historical reality. no one who denies that the prophet polygamy was not a biological drive, lust, and descendants, but because of the interests of da'wah, syi'ar of islam. the only problem is, "the behavior of polygamy of the prophet” becomes the sunnah fi'liyyah of the prophet that must be followed and or can be a proposition of the permissibility of polygamy? for musdah mulia, who from the outset put more emphasis on historical and contextual rather than textual studies, the practice of the prophet's polygamy is not a sunnah of the prophet, as lethal and textually understood by some to justify the permissibility of polygamy absolutely. against the women who married prophet saw, m. quraish shihab also commented: these are the wives of prophet muhammed (saw) who are all widows except ayesha, and whom he married after having been aged over the age of over twenty years and during his life with the mother 35ibid., h. 196; juga siti musdah mulia, pandangan islam tentang poligami, op. cit, h. 26 136 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 of his son, khadija r.a, his first and beloved wife. these wives mentioned above are often highlighted by those who do not want to know or are reluctant to understand the background of the magazine. ... nor can it be said that the prophet married more than one, and such marriages should be imitated, for not all what the apostle did was exemplary, as not all that was obligatory or forbidden to him, was obliged and forbidden to people. is not rasul saw among others must build a night prayer and should not receive zakat? is it not ablution; when he fell asleep? is not there a right for the leader to succeed his mission? or do those who claim it really want to imitate the prophet in marriage? if so, then they need to realize that all the women he marries, except ayesha, are widows, and all to succeed da'wah, or help and rescue the women who lost their husbands, who are generally not women, and has an alluring appeal.36 there are four important points highlighted by musdah mulia, which seemed to be the basis of the argument that the prophet's polygamy behavior, saw is not a sunnah of the prophet or part of the religious teachings (sunnah) therefore it cannot be a justification for polygamy. these are the life span of the prophet with a much longer monogamous (28 years) than married to a polygamy of only 5 or 6 years; (b) the polygamy of the prophet (s) is not based on biological or lustful interests; (c) polygamy of the prophet (s) performed on situations and conditions of life full of activities of devotion and struggle to uphold the syiar of islam, and; (d) the prohibition of the prophet (s) against the waning of ali ibn abi talib polygamy or pitting fatimah, daughter of rasulullah saw. justice as the polygamy terms if q.s al-nisa`/4, verse 3, which is always a reference to the polygamy issue, it is clear that there is the word "fa in" which means "then if" as a form of word of the condition. that is, after the phrase "fankihu ma thabalakum min al-nisa matsna, wa tsulasta wa ruba (then marry the woman you love, two, three and four)", there is the word "fa inkhiftum anla ta'dilu fa wahidah (if you cannot afford it do justice, then just marry one only). the word "fa inlam ta'dilu" becomes a requirement 36 m.quraish shihab, tafsir al-misbah, jilid ii, op. cit, h. 325 yusefri: the law of poligamy in islam | 137 for both before and after sentences; "fawahi-dah" is the answer if the condition is not met. in her view, justice is a basic principle taught by the qur'an to be used in all aspects of life and it is no exception. polygamy is only a temporary solution for muslims in the early days, so that they are free from unlimited marriages who are cursed because of unfairness. thus q.s al-nisa`/4 verse 3 does not legitimize polygamy as understood by many people.37 as a religion which is respectable to justice, according to musdah mulia, islam came to bring radical changes in the practice of polygamy at the time. islam limits the number of wives to only four people, and even then only if the husband is able to be fair. the requirements set for polygamous permissibility are very severe, and it is almost certain that no one is able to fulfill them or else it is impossible to fulfill them. that is, islam is tightening the terms of polygamy in such a way that men should no longer arbitrarily against their wives in advance. thus it is seen that the practice of polygamy that islam allowed in the early days, is very different from previous polygamy practices. the difference is seen in two things. first, the wife's number of unlimited numbers becomes limited to only four. this restriction was felt very heavy because the men of that time were familiar with many wives, then they were told to choose four and divorce the rest. second, on the terms of polygamy, this must be able to be fair. previously, polygamy did not recognize any conditions, including the terms of justice. as a result, polygamy brings a lot of misery and suffering to women because polygamous husbands are not bound to the necessity of justice, they are persecuting and arbitrary following the outrage of their passions.38 furthermore, she said, the revolutionary modification of islam to the form of polygamy actually indicated that in principle islam wants to eliminate polygamy. but in accordance with the principle of islamic law that is not burdensome and set the law gradually, then the elimination is done in stages, just like the forbidden of the wine. clearly the stages of polygamy removal. the first stage, beginning with the restriction of wife number, from the previous unlimited number to only four. quantitative 37 musdah mulia, muslimah sejati, op. cit, h. 40 38 musdah mulia, islam menggugat poligami, op. cit, h. 128-129 138 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 limitation itself is a new breakthrough in the history of humanity at that time. the next stage, affirming fair terms for polygamists and drawing them into justice covers all aspects, not just in material terms, but also concerns, and affection. so the important is this fair requirement so that the prophet to affirm the treatment of unfair husbands in polygamy, as seen in a narrative from abu hurayrah, the prophet said: "who has two wives, then one-sidedness to one, then one day he will come on the day of resurrection with one of his shoulders tilted.”hr abu dawud, nasa` and ibn majah. and the next step down q.s al-nisa` / 4 verse 129 which states that the husband will not be able to do justice to his wives even though he really wanted to do it. that is, islam has closed the door of polygamy through the verse.39 from the explanation above, there are at least two main points of view of musdah mulia in relation to polygamy. first, the just being encoded in polygamy is not only in material things, such as livelihood but also in the immaterial, the tendency of love and affection. second, fair criteria covering two aspects of it, impossible or hardly anyone can fulfill it except the prophet (s). this noble awakening view of such justice is clearly contrary to the jurists of fiqh (fuqaha ') who hold that the fair conditions set forth in the polygamy clause only concern the fair in livelihood and mabit (night shift).40 in relation to the question of justice in the qs al-nisa / 4, verses 3 and 129, it seems that, according to the authors, the cause of differences among scholars about the law of polygamy. some argue that the polygamy of the law is permissible, for that justice is not equality in all things. the justice demanded is on the subject matter (livelihood) and the night shift. while justice in the case of immaterial form of the tendency of the heart and feelings of love, it is not demanded or required, because beyond the reach of human capabilities. meanwhile, others argue that polygamy is forbidden on the grounds that it is argued that the justice demanded by the qur’an verse, especially in the case of the immaterial, cannot be fulfilled. in the case of the feelings and 39ibid., h. 129-130 40 abdurrhaman al-jaziry, al-fiqh ‘ala al-madzahib al-arba’ah , juz iv (beirut : darul fikr, 1996), h. 206-207 yusefri: the law of poligamy in islam | 139 tendencies of heart and love, as q.s al-nisa 'verse 129 says, none of the husbands can do justice, in the sense of having the same love for their wives. the tendency of the heart and feelings of a husband's love for the "second / young wife" will not be possible with the "first / old wife", and that clearly affects the psycho-logical and behavior of the husband in association with his wives. is, then a polygamous husband is quite easily caught up in the unjust and sinful attitude, for causing one of his wives to feel doomed, lacking or not getting attention and affection. if we see in terms of language (etymology), the term or the word fair indeed contains a broad meaning. in language, the word fair is given meaning: balance (impartial); duly; not arbitrary.41 in arabic, the word fair contains many meanings: al-musawah (same), al-i'tidal (straight / middle), and al-maiyl ila al-haq (leaning to the right). 42because of his straight and equal attitude, not partial to one side, then he means doing something right. so a fair person, said m. quraish shihab, is a person whose attitude is straight, always using the same size, not a double size. the equation is what makes a fair just not one of the disputants.43 furthermore, according to al-raghib al-asfahani, the word justice in the meaning of al-musawah (the same) is used for two at once, namely for " “ “ used for something that can be seen and) “ العدل يستعمل فيما يدرك بالبصيرة . (.something that is known by non-matter / feeling “ يستعمل فيما يدرك بالحاسة 44on the basis of this lughuwi fair meaning, too, it seems that musdah mulia stated that the justice as polygamy's terms encompasses the material and the immaterial. in this connection, it is interesting to put forward the opinion of muhammad abduh, that the skill of polygamy at a glance literally) offered by the qur'an is a very difficult thing, given the weight of the conditions that must be fulfilled. the requirement of justice is absolute the weight of the prescribed conditions leads to the understanding that god forbids polygamy. polygamy is forbidden to those who have no concern can be fair. thus the polygamy mentioned in the qur'an does not imply encouragement (targhib) but shows an unpopular attitude (tarhib). if the person who wants to practice 41 departemen pendidikan dan kebudayaan ri, kamus besar bahasa indoensia, (jakarta: balai pustaka, 1998) h. 9 42 luwis ma’luf, al-munjid fi al-lughah, beirut: dar al-masyriq, 1973, h. 491-492 43 m.quraisy shihab, menyingkap tabir ilahi, (jakarta: lintera hati, 1999), h. 148 44 al-raghib al-ashfahani, mu’jam mufradat al-fazh al-qur`an, (beirut: dar al-fikr, 2010), h. 244 140 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 polygamy is thinking about the severity of the condition of justice, surely he will have only one wife.45 the law of haram lighairihi in polygamy islam does not advocate polygamy much less oblige it. "furthermore she stated that:” the practice of polygamy in society has caused widespread social problems and has been very alarming. among the causes of unofficial marriage, high rates of domestic violence, high cases of violations of children's rights, abandonment of wives and children, especially psychologically and economically. in conclusion, the negative aspect of polygamy is greater than the positive aspect. in religious terms, more harmful rather than useful and in accordance with the rules of fiqhiyah all things more harmful must be eliminated. given the adverse effects of polygamy in social life, polygamy can be expressed haram lighairihi (haram because of its excesses). therefore, it is necessary to propose the absolute prohibition of polygamy because it is seen as a crime against humanity and a violation of human rights. "46 in her book "islam sues polygamy", musdah mulia mentioned that in the study of islamic legal theory, the term is found what is meant by the term haram lighairihi, she further explained: haram li ghairi is haram because the excesses are very crucial in society. if the crucial excesses can be removed, yes, back to the original law: it is permissible. i see the practice of polygamy in our society, with some of the data that i have, have caused a very crucial thing, and have become a very big social problem. the number of cases of domestic violence is high and many cases of child neglect.be expressed haram lighairihi (haram because of its excesses). therefore, it is necessary to propose the absolute prohibition of polygamy because it is seen as a crime against humanity and a violation of human rights. "47 the term "haram lighairihi" is not popular in the daily life of muslims. but when we talking about the division of the law of taklifi. the 45 muhammad abduh & rasyid ridha, tafsir al-manar, jilid iv (beirut: dar al-fikr, t.th), h. 348349 46 musdah mulia, islam menggugat poligami, op. cit, h. 193-194 47loc. cit. yusefri: the law of poligamy in islam | 141 law of taklifi, as defined by the scholars of islamic jurists, is the provision of allah and his messenger directly related to the actions of the mukallaf, whether in the form of orders, the suggestion to impose, the prohibition and the suggestion of not doing, or in the form of giving freedom choose to do or not to do.48 based on the opinion of ushul fiqh scholars, in general divide the law of taklifi on five types: mandatory, sunnat, haram, makruh and mubah. in this connection according to muhammad abu zahra and other scholars of ushul fiqh, the law of haram is divided into two, haram lidzatihi (لذاته حرام) and haram lighairihi (لغيره حرام).49 haram lizatihi is an act that is forbidden by allah, because the essence of danger (harmful) it is contained in the act itself. like a ban on eating carrion, drinking khamr, free sex, stealing. while the haram lighairihi is an act that is prohibited by syara ', not because of its essence, but under certain conditions, something is forbidden because there are external considerations that will bring to or cause something that is essentially banned (dzatihi).50 in other terms and meanings, abd. wahhab khallaf calls it the "haram li'ardhihi" that is an act whose legal in law at first mandatory, nadab or mubah, but there is something new accompanying it that makes it as a joy. 51 for example, the ban on buying and selling at the time of friday prayer. sale and purchase basically the law is mubah (may), but if he is done at the time of fridayprayer, then the law becomes haram lighairi. other examples, performing prayer with the clothes of the spoils (stolen), wishal fast, selling something that contains fraud, marriage is merely to justify the wife that has been divorced three times and so forth.52 based on the theory of islamic law above, it appears that the law of something can change from its origin because there is a cause that accompanies it. because of this came two popular rules of formula among scholars of islamic jurisprudence, "al-hukmu yaduru ma'a alillati wujudan wa 'adaman" (the law revolves along with whether or not' illat), and "taghayyur al-ahkam bi taghayyuri al-azman wa amkinah "(the 48 satria effendi. m. zein, ushul fiqh, (jakarta: kencana, 2005), h. 41 49 muhammad abu zahra, usul fiqh, (kairo: dar al-fikr al-‘arabi, t.th), h. 41-4 50 satria effendi, op.cit, h. 55 dan 57 51 abd wahhab khallaf, ushul fiqh, (t.tp: al-haramain, 1425 h/2005m), h. 113 52loc. cit; muhammad abu zahrah, lo. cit. 142 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 change of law is by changing times and places). so, the rationale of the opinion of musdah mulia which declared polygamy law, haram lighairihi, not out of the concept of legal theory formulated by islamic jurists. as for the reason of musdah mulia, why polygamy law for now is "haram lighirihi", changed from the law of origin may, as seen above is because of the negative excess (harmful) polygamy is greater than positive impact (benefit ). this means that musdah mulia examined the polygamy law in islam using the maqashid syari'ah analysis approach, a istinbath method which uses the deepest purpose of intentional analysis of a law (shari'ah). as is known, there are three models of approaches of analysis developed by scholars ushul in doing istinbath law, namely: (a) textual approach that is through linguistic rules (qawâ'id allughawiyah), (b) analysis approach 'illat hukum (causa legis), and; (b) approach by recognizing the meaning or purpose of shari'ah (maqâshid al-syarî'at).53 the third method of istinbath of law, that is, by the approach of maqâshid al-syarî'ah analysis (meaning the establishment of islamic law), that is, a law is dug up and fixed through a deep study from the side of analyzing the meaning or intention contained in the shari'ah (law) descended by allah swt. the approach in this form, according to the scholars is important, 54because especially since the verses of allah's law in the qur'an are limited in number, while the problems of society always arise. in dealing with the various problems that arise, through a knowledge approach about the purpose of law then the development of law will be done. so in summary, in conducting legal studies, this third analytical approach is not tied to existing written texts, or is not textual in understanding the written texts, but rather emphasizes the contextual aspect. 53the linguistic analysis approach is usually referred to as al-ijtihad al-bayani; the analytical approach 'illat hukum (causa legis) is called by the term al-ijtihad al-qiyasi, and; the analysis of the meaning or meaning of shari'ah (maqashid al-syari'ah), is called alijtihâd al-ishtilahi. muhammad salâm madkur, al-ijtihad fi tasyri’ al-islami (t.tp: dâr alnahdhah al-‘arabiyyah, 1404 h/1984 m), h. 42-45. 54 imam al-syaukani, for example, declares a person who stops being born nash or simply approaches only through the lafzhiyah (textual) approach and is tied to the juz'i nash and ignores the deepest intentions of the 'law' on errors in ijtihad. muhammad bin ali bin muhammad al-syaukânî, irsyad al-fuhul ila tahqiq al-haqqi min ‘ilm al-ushul, jilid i, cet. iii, (kairo: dar al-salam, 1430 h/2009 m), h. 258 yusefri: the law of poligamy in islam | 143 in the historical development of islamic law it appears that, the conclusion or establishing the law by paying more attention to the benefits of maqashid syari'ah, rather than being tied to the text , actually it have happened in the early period of islam, precisely at the time of the second caliph, umar bin khattab. for example, umar bin khattab did not share the wealth of zakat to the mu'allaf, when in fact it is expressly in the letter of al-taubah verse 60. umar did not do that because, according to him that the prophet gave part of zakat to the convert at that time is to strengthen islam, but because things have changed. basically islam is much different from the messenger of allah. islam is strong and stability is well established therefore, when the condition of muslims is strong and the stability of the government has been more stable, umar r.a stop giving part of the convert. in the case of this convert, it appears that umar did not see any benefit to continue giving gifts to those who had previously.55 similarly, another example is the mui fatwa which forbids the marriage of muslim men and women of the people of the book. in the case of q.s of al-maidah letter / 5, paragraph 5 explicitly allows the marriage56. in fact, mui issued the fatwa because of the consideration of the condition and the benefit of the people. the conditions and objectives of the law at the time of q.s al-maidah / 5 verse 5 are revealed to have changed considerably with the present condition of muslims, so that the law of a muslim man with women ahl kit is now allowed to be prohibited. from the description above it can be concluded that, in the methodological point of view, the law of polygamy is haram lighairihi put forward by musdah mulia does not seem excessive if it is said to have the same with fatwa of mui which forbids muslim men married to the ahl kitab women. however, if returned to the original concept of the term "haram lighai-rihi" then the law of haram ligaihihi polygamy is stated by musdah mulia, should not be absolute. polygamy is said to be unlawful when there is a cause and the negative excesses that accompany it are greater than the impact of its benefit, especially if the absolute requirement is not fulfilled. that means in other words, the 55 amiur nuruddin, ijtihad umar ibn khattab: studi tentang perubahan hukum dalam islam, amiur link24share.blogspot.com/2012/04/ijtihad-umar-ibn-al-khattab 56 mohammad atha’ mudzhar, fatwa-fatwa majelis ulama indonesia, (jakarta: inis, 1993), h. 103-104 144 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 issue of polygamy in the view of the qur'an, should not be seen only in terms of ideal or good and bad, but must be seen from the point of view of the law in a variety of conditions that may occur. it is natural for legislation, let alone a religion that is universal and applicable to every time and place, to prepare for the law which may take place at one time, even though it is a possibility. conclusion based on the previous data and analysis, then as a conclusion can be taken several conclusions as follows. first, in carrying his thoughts on the law of haram lighairihi polygamy, siti musdah mulia used several kinds of argumentation (argument), namely normative argumentation, in the form of al-qur'an and hadith, fiqh rules and empirical social fact.second, in understanding the verse, the traditions concerning polygamy and the practice of polygamy by the prophet (s), musdah mulia is more likely to use contextual approach and analysis, maqâshid al-syarî'ah (philosophical), socio-historical. third, in addition to using language analysis (semantics), musdah mulia actually tend to be textual in understanding fair as the absolute requirement of polygamy (ie qs al-nisa '/ 4: 129). fourth, the provision of the law of "haram li ghairi" polygamy who put forward musdah mulia in principle based on the rule of fiqhiyah "dar'u al-mafasit muqaddamu 'ala jalb mashalih". this rule is actually born from the theory of maqashid al-syari'ah developed by ulama in the study of ushul fiqh. it means, methodologically, in polygamy law using "istinbath term in method" and therefore the analytical approach is contextual and philosophical. with these methods and approaches, musdah did not seem to be bound or even leave a text or lafazh zahir nash. the theories, methods and approach used by musdah are in contrast to the classical fiqh ushul scholars who generally prefer the study of text nash from the context of the texts. bibliorgaphy abdurrhaman al-jaziry, al-fiqh ‘ala al-madzahib al-arba’ah , beirut: dar al-fikr, 1996 abd wahhab khallaf, ushul fiqh, t.tp: al-haramain, 1425 h/2005m yusefri: the law of poligamy in islam | 145 amiur nuruddin, ijtihad umar ibn khattab: studi tentang perubahan hukum dalam islam, amiur link24share.blogspot.com/2012/04/ijtihad-umar-ibnal-khattab departemen agama ri, al-qur’an dan terjemahnnya, semarang: toha putra, 1986 departemen pendidikan dan kebudayaan ri, kamus besar bahasa indoensia, jakarta: balai pustaka, 1998 luwis ma’luf, al-munjid fi al-lughah, beirut: dar al-masyriq, 1973 marwan sardijo, cak nur diantara sarung dan dasi & siti musdah mulia, jakarta :yayasan ngali aksara-paramadina, 2005 masdar f. mas'udi, konsep asbab al-nuzul: relevansinya bagi pandangan historisis segi-segi tertentu ajaran keagamaan, http//www otodidakilmu.blogspot.com/ muhammad abu zahra, usul fiqh, kairo: dar al-fikr al-‘arabi, t.th, h. 41-42 muhammad abduh & rasyid ridha, tafsir al-manar, beirut: dar al-fikr, t.th mohammad atha’ mudzhar, fatwa-fatwa majelis ulama indonesia, jakarta: inis, 1993 muhammad salâm madkur, al-ijtihad fi tasyri’ al-islami, t.tp: dâr al-nahdhah al‘arabiyyah, 1404 h/1984 m muhammad bin ali bin muhammad al-syaukânî, s irsyad al-fuhul ila tahqiq alhaqqi min ‘ilm al-ushul, kairo: dar al-salam, 1430 h/2009 m m. quraish shihab, tafsir al-misbah, jakarta: lentera hati, 2000 ............., wawasan al-qur’an, bandung: mizan, 1996 ............., menyingkap tabir ilahi, jakarta: lintera hati, 1999 al-raghib al-ashfahani, mu’jam mufradat al-fazh al-qur`an, beirut: dar al-fikr, 2010 satria effendi. m. zein, ushul fiqh, jakarta: kencana, 2005 siti musdah mulia, islam menggugat poligami, (jakarta: pt gramedia utama; 2004 ............., muslimah sejati: menempuh jalan islami meraih ridha ilahi, bandung: marja, 2011 .............., islam & hak asasi manusia, jakarta, naufan pustaka, 2010 .............., islam dan kesetaraan gender, (yogyakarta: kibar press, 2007 146 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 .............., pandangan islam tentang poligami, jakarta: lembaga kajian agama dan jender, 1999 subhi al-shalih, al-mabahis fi ulum al-qur'an, beirut: dar al-ilmi al-malayin, 1988 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. 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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. 225 learning islam from da’i mualaf: from curiosity to strengthen religious identity stepanus sigit pranoto universitas islam negeri (uin) sunan kalijaga, yogyakarta, indoneisa sspranoto86@gmail.com abstract. this article is part of a study on religious discourse in the new media era. the main study discussed here is how the public access to da’wah content on social media delivered by da’i mualaf. using a virtual ethnography method, this research studies and analyzes some da’wah content on the youtube social media platform. the results of this study show that there are a variety of people’s motivations in accessing da’wah content, including curiosity about the story of the conversion of the da’i mualaf, which in turn affirms their religious identity as a muslim. this research also showed a variety of public expression shown in a variety of comments, among other support, criticism, and even theological debate. keywords: social media da’wah, da’i mualaf, religious conversion, cyber sphere introduct io n on november 7, 2019 the detikcom news channel ran news about a number of celebrities who had changed religions that year. under the title “artis-artis yang kabar pindah agamanya bikin heboh di 2019”,1 this popular online news channel displays the profiles of 5 celebrities who in 2019 received the public attention, not because of their work, but because of their decision to change religions. meanwhile, in 2019 the liputan6.com news channel contained 17 articles and 1 video containing the topic of deddy corbuzier, a celebrity who converted from catholicism to islam.2 this is a fantastic amount for a news channel that “does not 1 english translation: “artists who made an uproar in 2019 because of their religious conversion”. see komario bahar, “artis-artis yang kabar pindah agamanya bikin heboh di 2019,” accessed october 19, 2020, https://hot.detik.com/celeb/d4776066/artis-artis-yang-kabar-pindah-agamanya-bikin-heboh-di2019?_ga=2.210545558.2006997945.1603072772-1064796533.1603072772. 2 see: liputan 6, “berita deddy corbuzier masuk islam hari ini kabar terbaru terkini | liputan6.com,” accessed october 19, 2020, https://www.liputan6.com/tag/deddy-corbuzier-masuk-islam. institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 6, number 2, 2021 | page: 225-244 doi: http://doi.org/10.29240/ajis.v6i2.3431 academic journal of islamic studies 226 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 work for any political interest and stands above and for all groups, and is non-partisan” as they claim on their profile.3 apart from these two news channels, a number of similar news channels can also be found easily on other indonesian news channels. with the help of the google search engine, we can find many news about a person’s conversion that the public can access through various news channels. it can be said that at the individual level, religious identity, as casanova said, is not something private, but rather public.4 for news service providers, stories about the conversion of a person, especially a famous person, can increase the rating of visitors and readers. therefore, they try to present such news to benefit their channel. for them, the more people read and visit the channel, the greater the chance of getting a profit because it will be increasingly in demand by advertisers. in addition, the news about religious conversions in recent years of social media, especially youtube, has also increasingly been colored by the presence of mualaf or people who converted to islam, who became religious preachers. henceforth, i will use the term “da’i mualaf” to refer to these religious preachers with converts’ backgrounds. these da’i mualaf conduct religious preaching or da’wah, both offline through lectures in groups, and online via youtube channels. in this article, i will pay attention to the second method used, which is about da’i mualaf who convey preaching through youtube channels. one of the interesting things is that many of them have gained popularity with such a large audience. in this case, they become part of the new da’wah actors involved in the production and reproduction of islamic discourse in news media. referring to noorhaidi hasan’s idea, these new actors can be categorized as creative and fresh agents in the formation of public islam.5 3 see: liputan 6, “tentang kami,” accessed october 19, 2020, https://www.liputan6.com/info/tentang-kami. 4 josé casanova, public religions in the modem world (chicago: the university of chicago press, 1994). 5 noorhaidi hasan, “the making of public islam: piety, agency, and commodification on the landscape of the indonesian public sphere,” contemporary islam 3, no. 3 (2009): 229–50. s.s. pranoto: learning islam from da’i mualaf… | 227 in recent years, research related to social media da’wah seems to focus on the figure of the preacher, the content and strategy of da’wah.6 meanwhile, attention to public access to social media da’wah is still very rare. therefore, to fill the void, this research will focus on public access to social media da’wah, especially those delivered by da’i mualaf. by examining public access to social media da’wah, the contribution of this research lies in the evaluative aspect of da’wah methods and strategies in the era of social media. this article will focus on people’s access to the da’i mualaf da’wah, not on the figures or their da’wah strategies. however, the figure of da’i mualaf and their conversion stories will be discussed to get an overview of the situation. the questions raised in this article are: what are the people’s motivations for accessing online da’wah conveyed by da’i mualaf? how is the public interest in accessing online da’wah conveyed by da’i mualaf? the answers to these questions are expected to provide an overview of people’s motivation in accessing online da’wah conveyed by da’i mualaf. in addition, it will also obtain an overview of the religious behavior of the community in the era of social media. in answering these questions, i used a qualitative research methodology with a virtual ethnographic method. as defined by hine, this virtual ethnographic method is a methodology that can be used to investigate the internet and explore entities (users) when using the internet.7 through this method, an overview of the activities of the community who access the preaching of da’i mualaf on social media will be obtained. in this case, youtube accounts that are used by da’i mualaf as message sender are cultural artifacts that form or are formed by the 6 for example: wai weng hew, “the art of dakwah: social media, visual persuasion and the islamist propagation of felix siauw,” indonesia and the malay world 46, no. 134 (2018): 61–79; suharto and nurunnisa mutmainna, “dakwah di media sosial daring: tinjauan ceramah khalid basalamah di youtube,” al-mishbah 14, no. 2 (2018): 191–203; martin slama, “a subtle economy of time: social media and the transformation of indonesia’s islamic preacher economy,” economic anthropology 4, no. 1 (may 22, 2017): 94–106; eva f nisa, “social media and the birth of an islamic social movement: odoj (one day one juz) in contemporary indonesia,” indonesia and the malay world 46, no. 134 (march 20, 2018): 24–43. 7 see: christine hine, virtual ethnography (london: sage publications, inc., 2000), 2,4,14. 228 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 culture itself. the interactions that occur between entities can be seen in the comment’s column, the “like”, “dislike” and “subscribe” buttons that are available on each content. there we will get an overview of the activities that take place in the social media space which are also cultural artifacts. in support of this virtual ethnographic method, i distributed a questionnaire to a number of people through the google form service. from the questionnaires that were distributed randomly, there were 22 respondents who answered them. the answers to this questionnaire mainly helped me in mapping out the preachers who were widely accessed by the respondents. among the names mentioned, there were two names that i finally chose as a study, namely ustadz felix siauw and ustadz steven indra wibowo. these names were chosen because many respondents mentioned them. the behavior of netizens towards the presence of da’i mualaf is traced from two examples of da’wah videos containing their conversion stories, which will be taken from the felix siauw and vertizon tv channels. the youtube data tools application is used to explore the various elements in each video. this application is an online application created by bernhard rieder containing a collection of tools to extract data from the youtube platform via youtube api v3.8 this application helps me to find out data about videos, channels, and various comments on a post. therefore, this study uses the help of various tools and methods so that it is expected to produce maximum results. theoret ical app roa ch in general, the term “mualaf” refers to a person who has the hope of becoming islam or a person who has recently converted from another religion to islam.9 there are certain periods of time when a person can be referred to as a “mualaf”. this seems to be related to the social practice 8 bernhard rieder, “research software by bernhard rieder,” accessed december 1, 2020, http://labs.polsys.net/. 9 saftani ridwan, “ketertarikan terhadap islam ( studi kasus muallaf yang memeluk islam dalam acara dakwah dr . zakir naik di makassar ),” sulesana 11, no. 1 (2017): 1–18, journal.uinalauddin.ac.id/index.php/sls/article/download/3543/3292%0a. s.s. pranoto: learning islam from da’i mualaf… | 229 that occurs in islam to help converts (mualaf) in both the maturity aspect of their faith and in the aspects of their economic life. these converts are one of the groups that need help, both spiritually through mentoring and economically through zakat (tithe or alms).10 in this article, the use of the term “mualaf” in the “da’i mualaf” is only limited to differentiate between preachers who have embraced islam since their birth and preachers who have just embraced islam as adults. religious conversions or changes in religion in plural societies such as indonesia are common. there are many factors that cause a person to convert or change their religions, including various events, ideologies, institutions, expectations, and orientations. lewis r. rambo emphasized that conversion is not a single event but a process over time; is contextual and there is a matrix of relationships between expectations and situations that influence each other; and the causative factors are multiple, interactive and cumulative.11 in other words, religious conversion is a complex event and decision that occurs in a person to change his religious belief or institution. john lofland and norman skonovd, as quoted by rambo, distinguish religious conversion in six motifs, namely intellectual, mystical, experimental, affective, revivalist, and coercive.12 first, on the intellectual conversion, a convert searches for various alternative knowledge about religion and spirituality through various literature, television, lectures, and other ways. second, mystical conversion is more subjective in nature because it is based on sudden and traumatic bursts of insight caused by various visions, voices, and other paranormal experiences. third, experimental conversion occurs as a result of active exploration efforts of religious choices, in which aspiring converters seek to find theological traditions, rituals and religious organizations that 10 see: ita umin, umi aisyah, and rini setiawati, “bimbingan agama islam bagi muallaf di muallaf center indonesia (mci),” bina al-ummah 14, no. 2 (2019): 139; another of the five pillars required of muslims, zakat is a tithe that is to be paid each year by all muslim adults in the amount of 2.5% of their income and wealth. richard c. martin, encyclopedia of islam and the muslim world, ed. richard c. martin (new york: macmillan reference usa, 2004), 754. 11 lewis r. rambo, understanding religious conversion (new haven: yale university press, 1993), 5. 12 rambo, 14–16. 230 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 match their needs. fourth, affectional conversion emphasizes interpersonal bonds that play an important role in the conversion process, where a person feels loved, nurtured, and strengthened by a group and its leaders. fifth, revivalism conversion occurs as a result of the transformation of a person who is successfully influenced by one particular group so that he/she has a strong emotional attachment to his/her new belief. and the sixth conversion motif is coercive which occurs because of coercion or pressure on someone to participate in and follow certain religious groups. religious conversion may be an advantage for the new religion that is entered. perhaps this can also be understood as the success of religious mission or da’wah. they succeeded in influencing someone to join their religion. in the context of islam, there is a paradigm which views that the purpose of da’wah is islamization, that is, the conversion of one’s religion from another religion to islam.13 da’wah can be understood as the missionary aspect of islam in which muslims encourage non-practicing muslims to practice again (or practice according to a particular ideological view) and encourage non-muslims to convert to islam.14 even though this paradigm has been largely abandoned, there are still some people who consider the conversion of a person as a measure of the success of da’wah. this mindset also occurs in other religions besides islam. from this paradigm, religious conversion can be seen as the result of efforts to convey religious discourse in the community which ultimately succeed in attracting someone to join it. viewed from the perspective of habermas’s theory of public sphere, da’wah activities can be interpreted as an attempt to contest religious discourse in the public sphere of society. in this case, religion as an element of society is part of the opinion raised in the public sphere, which has the same place as 13 see: a ilyas ismail, the true da’wa: menggagas paradigma baru dakwah era milenial (jakarta: prenadamedia group, 2018), 47; johan meuleman, “‘dakwah’, competition for authority , and development,” bijdragen tot de taal-, landen volkenkund 167, no. 2/3 (2011): 236. 14 martin, encyclopedia of islam and the muslim world, 750. s.s. pranoto: learning islam from da’i mualaf… | 231 various other elements of society in the public sphere of society.15 religious communities, especially those who actively take part in the dissemination of religious teachings, play a major role in building religious discourse in the public sphere of society. in this era of social media, the public sphere as a place to exchange opinions and discourse has shifted to a virtual space accommodated by various social media platforms. as highlighted by van dijck, social media is a media platform that allows people to make connections by sharing expressive and communicative content each other, building professional careers, and enjoying online social life.16 following habermas’s view of the public sphere, social media is a public sphere that becomes an autonomous space for the dissemination of public opinion.17 it is the cyber sphere, a complex place, in which there are various things, including as a place for self-representation, but also as the “safest place” to hide human motivation.18 it is through social media that users can easily participate, share, and create content, for example blogs, wikis and forums. they can also communicate by exchanging messages, sharing, networking, commenting and even debating on it. the various activities that can be carried out by social media users show how this new media has shaped a participatory culture in the media. according to jenkins, participatory culture is emerging as the culture absorbs and responds to the explosion of new media technologies that make it possible for average consumers to 15 see: jürgen habermas, “religion in the public sphere,” european journal of philosophy 14, no. 1 (2006): 1–25. 16 jose van dijck, the culture of connectivity: a critical history of social media (new york: oxford university press, 2013), 4. 17 for habermas, the public sphere should be an autonomous space different from the state and the market, which does not exist from administrative power or capitalist economy. the public sphere is a specific part of civil society, as the term öffentlichkeit (germany) originates, which means “a condition accessible to all people”. in tracking the term “public sphere”, habermas did not find a term that was earlier than this term in german. so habermas concluded that the term “public sphere” in german which appeared in the 18th century was first used in a german context. see: jürgen habermas, the structural transformation of the public sphere: an inquiry into a category of bourgeois society, 5th ed. (cambridge: the mit press, 1993), 2–3. 18 leonard epafras, “religious e-xpression among the youths in the indonesian cyberspace,” jurnal ilmu komunikasi 13, no. 1 (2016): 6. 232 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 archive, annotate, appropriate, and recirculate media content in powerful new ways.19 the activities of social media users will eventually intersect with various opinions and religious discourses that exist on various social media platforms. as social media users, the public can not only access various existing religious discourses, but they can also play an active role in spreading various opinions and discourses on social media. people can freely choose what content they want to access according to their wants and needs. meanwhile, for content creators, this is an opportunity to contest in order to attract as many people as possible to access the content they produce on social media. therefore, da’wah activities in social media are actually not just distributing contents of religious discourse. there are so many aspects that must be considered in order to attract public attention. in this case, religion and sacred teachings, as referred to by mcalexander et al, underwent “marketization” and “detraditionalization” efforts in which both were placed as commodities.20 the actors try to make religion and the religious teachings they spread get the attention of the community and have a broad influence on society. so, the marketing strategy needs to be used like a trader who wants to sell his merchandise. in this perspective, the popularity of the da’i mualaf who are often found through social media can be understood as their success in packaging and offering religious messages to the public. da’i m uala f and th e sto ry of the ir co nve rs ion from a number of accounts that uploaded lectures given by a number of da’i mualaf, i got several stories of their conversion, both their motivation and their background to convert. getting these stories is not difficult because generally the admins of the channel will provide video titles that are directly related to the content of the lecture delivered. the provision of an attractive title is an important part of getting the attention 19 henry jenkins et al., confronting the challenges of participatory culture: media education for the 21st century (london: the mit press, 2009), 8. 20 james h. mcalexander et al., “the marketization of religion: field, capital, and consumer identity,” journal of consumer research 41, no. 3 (2014): 239. s.s. pranoto: learning islam from da’i mualaf… | 233 of netizens to view their content. so, giving this title is also a marketing strategy that must be carried out by youtubers, the term for youtube content creators. two short stories of da’i mualaf that i give below are examples of the type of conversion that rambo calls as tradition transition conversion, in which the two figures move from one religious institution to another.21 as i mentioned before, the two da’i mualaf discussed here are ustadz felix siauw and ustadz steven indra wibowo. based on the conversion motif as previously mentioned, the conversion of the two da’i mualaf can be categorized into intellectual and experimental conversion motifs. in this case, to get the picture i will briefly describe the story of each person. their story is revealed in several da’wah videos which can be found on youtube. ustadz felix siauw. in several lectures uploaded on youtube, both by private official channels and re-uploaded by other channels, he often talks about his struggles before establishing himself to embrace islam. he was born and raised in a catholic family. even his primary and secondary education was carried out in catholic schools. in his life, he experienced struggles about his faith. he often asks about his existence as a human being: where did he come from, why live in this world, where do humans after death? unable to find answers to these questions in his previous religion, he had established himself as an atheist a person who did not believe in god and later became an agnostic, who believed in god but was not affiliated with any particular religion. in the next time, an encounter and dialogue with an ustadz (teacher) was able to change his perspective on life. he found answers to those three questions in islam. according to him, islam provides a definite answer compared to other religions.22 21 rambo, understanding religious conversion, 14. 22 a full explanation can be seen in the video lecture entitled “alasan @felixsiauw masuk islam” (the reason @felixsiauw has entered islam) which was uploaded on the youtube channel ‘felix siauw’ which was uploaded on september 7, 2017. when the author accessed it, this video had been watched 203,455 times. apart from this video, felix siauw also shares his conversion story in other lectures and has been uploaded on various channels. we can easily find it in the youtube search field by entering keywords, for example: “kisah ustadz felix siauw” (the story of ustadz felix siauw) and other related keywords. see. felix siauw, “alasan @felixsiauw masuk 234 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 ustadz steven indra wibowo. the story of steven indra wibowo’s conversion to islam is told in many lecture opportunities. from his own statement when explaining the story of his conversion on various occasions, different and changing data are often obtained. often there is an inconsistency between one story and another. his historical data are often considered dubious by many groups.23 regardless of the pros and cons of his background, steven indra wibowo admitted that his desire to convert to islam was just for fun. he admitted that while still serving at the jakarta cathedral as a catholic priest, one day he accompanied his friend to a mosque and expressed his desire to become a muslim. and on the same day, he pronounced the shahada, the muslim profession of faith. even after becoming a muslim, he still continued his ministry as a priest until the next half year he applied for a resign as a priest. since then, he started studying islam. in 2003, after returning from umrah, he and several friends founded the mualaf indonesia (indonesian mualaf) which is now named the mualaf center indonesia (indonesian mualaf center).24 it seems that the two stories have become a special attraction among the community, especially muslims. unfortunately, we don’t know how they studied islam after their conversion. so far, i don’t get any data islam,” accessed november 16, 2020, https://www.youtube.com/watch?v=rp6fff4_yja. 23 some objections to the data presented by steven indra wibowo regarding his background as a former pastor have been made by the komisi komunikasi sosial keuskupan agung semarang (semarang archdiocese of the social communication commission). see. komsos keuskupan agung semarang, “fakta: tidak ada nama rm. steven indra wibowo sj di gereja katedral jakarta,” accessed november 18, 2020, https://www.youtube.com/watch?v=gfxit7dy5ky; komsos keuskupan agung semarang, “sadisnya data: tidak ada nama rm steven indra wibowo sj di data provinsialat sj indonesia,” accessed november 18, 2020, https://www.youtube.com/watch?v=mgqcimm7x7s. 24 i summarize this information from a number of videos, including: vertizon tv, “sharing sesion dengan koh steven di magelang,” accessed november 17, 2020, https://www.youtube.com/watch?v=t2c_c3btwb8&list=wl&index=6; vertizon tv, “belajar sholat di dalam gereja koh steven indra wibowo berbuat baiklah kepada sesama,” n.d., https://www.youtube.com/watch?v=38esfmsaanu&t=340s; vertizon tv, “kisah mualaf koh steven indra wibowo masjid bukit baruga antang,” accessed november 16, 2020, https://www.youtube.com/watch?v=7kkumtnoifg&t=31s; vertizon tv, “hanya iseng masuk islam, pengalaman koh steven youtube,” accessed november 27, 2020, https://www.youtube.com/watch?v=35qbn8pqnpg&list=wl&index=6. s.s. pranoto: learning islam from da’i mualaf… | 235 related to the transition period from a convert to becoming a da’i or a religious preacher. this is an opportunity for further research. access ing o nline da’wah conv eyed by da’i m uala f the development of social media with its various platforms gave birth to new ways of spreading religious teachings. in this case, da’wah is not only given from the pulpits of mosques, or rooms with limited capacities. the presence of social media also helps to disseminate religious lectures as if they are not limited by space and time. the public can freely choose and access the figure of the speaker and the topic of the lecture delivered. they can access various da’wah without being limited by time and space. even with communication tools, such as smartphones or laptops, they can listen to religious lectures while doing various other activities. they can determine for themselves the appropriate time to access it. the presence of da’i mualaf has also contributed to color religious discourse on social media. by utilizing social media, especially youtube, they participate in spreading islamic teachings. even some of these da’i mualaf quickly gained popularity in the community, which was marked by the large number of accesses to the da’wah they uploaded. it seems that their background as converts also contributed to their popularity. the conversion stories they share in their da’wah are an attraction for others to listen to and access their preaching. it can be said that the conversion story is an advantage for them. in this section, i discuss the responses of the people who access da’wah conveyed by da’i mualaf through various social media platforms. first of all, we look at the responses of the questionnaire respondents, including their motivation to access and their impact on their religious life. in the next section, we examine the dynamics that occur in the scope of social media itself. i explore the various responses of netizens to the story of the conversion of these preachers. this search effort is carried out by reading netizens’ comments on da’wah content. in particular, i explore two contents which contain the conversion story of felix siauw and steven indra wibowo. so, the two parts that are discussed below are 236 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 expected to complement each other in an effort to see the public response to the presence of da’i mualaf. access to the da’i m ualaf da’wah: motivation and its impa c t on r el ig ious l ife responding to the question about how the respondents got information about the da’i mualaf on youtube, a number of respondents admitted that they purposely looked for the da’i mualaf because they had heard their story before. this means that there is an active role and a sense of curiosity that motivates respondents to access a lecture delivered by a da’i mualaf. there are also those who know the figure of a da’i mualaf from social media platforms and other sources of information, such as books, websites, and friends. another respondent stated that they had attended da’wah that was delivered directly by da’i mualaf. in addition, there are also those who accidentally get it because content about da’i mualaf appears on their youtube homepage. curiosity about the background of the da’i mualaf life and their story of getting hidayah25 was a factor that prompted many respondents to listen to the da’wah of the da’i mualaf. most of the respondents hoped that by hearing the stories of the da’i mualaf, they would be strengthened in their faith. the background of the position and education of the da’i mualaf in previous religions also became the main attraction for the respondents. the higher the position and religious education in the previous religion, the greater the respondent’s interest in listening to the stories of the da’i mualaf. another reason that arises is the desire to gain knowledge of the religions previously practiced by the da’i mualaf as a comparative study of religions. some of them want to listen to the preaching because they know that the da’i mualaf do have good islamic knowledge and education, regardless of their background as converts. 25 hidayah is an arabic word meaning “guidance”. according to islamic belief, guidance has been provided by allah to humans primarily in the form of the qur’an. not only through the qur’an, but hidayah, or guidance, is also provided through muhammad, and how he lived his life, which is known as the sunnah of the prophet. through his teachings and the guidelines in the qur’an, muslims hope to attain a better lifestyle. in the context of conversations about conversion, the word hidayah is generally understood as an event when a non-muslim is given guidance to convert their faith to islam. s.s. pranoto: learning islam from da’i mualaf… | 237 meanwhile, other respondents stated that their interest in accessing and listening to the da’i mualaf da’wah was due to their controversial figures and teachings in society. after listening to da’wah from the da’i mualaf, particularly about their conversion stories, in general the respondents felt that they were increasingly affirmed as muslims. in addition, they are also increasingly proud as muslims and convinced that islam is the true religion. this also encourages respondents to further deepen the teachings of islam. however, there were also respondents who did not experience significant changes in their life of faith. when narrating the conversion, da’i mualaf often mentioned their previous religious teachings. however, most of the respondents did not agree that da’i mualaf in their lecture discredited other religions that were previously practiced. respondents were more interested in listening to the da’wah of preachers who had never discredited other religions. and if the da’i mualaf offended other religions, the respondents stated that they would not just accept the information they received and would still respect other religions. from the answers of the respondents to the questionnaire, the presence of the da’i mualaf is considered to be able to make a positive contribution to their life of faith. in the aspect of faith, they are increasingly being strengthened through the conversion stories of the da’i mualaf. even so, the respondents remained critical of the preaching given by the da’i mualaf, especially those related to the teachings of other religions. in general, the respondents still respect other religions and do not just believe in teachings that discredit other religions when a preacher conveys them in their preaching. netize ns’ respo nse s: fr om adm iratio n to endl ess de bates the responses of netizens who accessed the da’wah video of the da’i mualaf through the youtube channel show various expressions and responses. in fact, there are often endless debates in the comment column. i will give two examples of the dynamics that occur among netizens by tracing the da’wah videos of felix siauw and steven indra wibowo. in particular, i will look at the discussion that took place in the 238 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 comments column on the video which contains the conversion story of the two da’i mualaf. in the video entitled “alasan @felixsiauw masuk islam” (the reason @felixsiauw has entered islam), uploaded by felix siauw’s official account on september 7, 2017, felix siauw explains his reasons for embracing islam as his religion. based on data generated via youtube data tools for this post, this video has been viewed 205,150 times, liked by 5055 accounts, 165 dislikes and 341 comments. meanwhile, the video “hanya iseng masuk islam, pengalaman koh steven” (just for fun to enter islam, experience of koh steven) uploaded by the vertizon tv account on february 27, 2020, steven indra wibowo mentioned his story of converting to islam. this video has been viewed 11,930 times, liked by 600 accounts, disliked 17 accounts, and 118 comments.26 the comments on the two videos are quite varied, including expressions of admiration and praise, prayers and hopes, denials of the content of preaching and debates among netizens. in general, netizens express expressions of admiration and praise in the comment column with short sentences and often no further discussion. for example, on both videos we can find a number of brief comments, such as: “masyaallah” (by the will of allah), “subhanallah” (holy god almighty), “terimakasih” (thank you), “jenius” (genius), “alhamdulillah” (thank god). or comments that contain praise to the speaker, such as: “ustat felix mang cerdas logikanya sangat diterima akal” (ustadz felix is really intelligent, his logic is very reasonable), “ustadz cerdas terfavorit! soalnya yg dibahas nggak cuma agama dari sisi spiritual tp dihubungkan juga dgn ilmu dunia” (my favorite smart ustadz! he did not only discuss religion from a spiritual side, but connected it with world knowledge), “semangat truss koh steven. barakallah aamiin yra” (keep up the spirit, steven. god bless you. amen), “paling seneng dengan kisah mualaf krn spt membuatku berkaca ttg keimananku. mashaallah ak banyak belajar dari mualaf” (i like the story of converts the most because it can make me reflect on my faith. by the will of allah, i have learned a lot 26 i browsed both videos using the youtube data tool application on november 26, 2020. the application can be accessed on: bernhard rieder, “youtube data tools,” 2015, https://tools.digitalmethods.net/netvizz/youtube/. s.s. pranoto: learning islam from da’i mualaf… | 239 from converts). these comments show that netizens appreciate the presence of these da’i mualaf and also express support for them. in line with the above expressions of admiration and praise, a number of netizens wrote comments containing prayers, both for themselves and for the da’i mualaf. for example, a prayer requesting that the da’i mualaf be given health and forgiveness of his mistakes, or the hope that he himself (netizen) will be enlightened to better understand islamic teachings. this can be seen in several comments, such as: “semoga ustd sll d beri kesehatan” (may ustadz always be given health), “doa dan salamku utkmu ustadz, semoga slalu diberikan rahmat kesehatan dan kebahagiaan beserta keluarga. amin yra” (prayers and greetings to you ustadz, i hope you and family are always given the grace of health and happiness. amen), “masyaallah... semoga usaha ko stevn utk umat selalu diberi kelancaran oleh allah” (by the will of allah, i hope that steven’s efforts for the people will always get smoothness from allah”. meanwhile, there were netizens who prayed that people who hated da’i mualaf and the contents of the lecture would receive guidance and repent, for example: “ya alloh berilah hidayah bagi orang2 yg menolak kajian ustad fellix” (o allah, give hidayah to people who reject ustad fellix’s preaching). the type of comments that usually gets the most attention is the various denial comments about the content of the da’wah. this type of comment will provoke discussion and debate. in general, netizens will write critical arguments in the comment column. meanwhile, there were those who made comments based on cynicism and hatred. it is clear that youtube provides the freedom for netizens to share discourse and argument. i’ll show examples of how the debate takes place in both videos. in felix siauw’s video we can see a number of intellectual debates. i call this an “intellectual debate” because much of the commentary is based on well-founded theological debate. for example, a netizen with the channel name cleo n invited other netizens to think about a number of verses from the al-qur'an, hadith, and the holy scriptures. he mentioned various quotations from the al-qur’an and hadith which he considered contradicting each other, including verses containing the attitude of a muslim towards other religious communities. in addition, he compared a 240 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 number of verses from the al-qur’an and the holy scriptures regarding how the attitude of the faithful towards people who are considered as enemies. furthermore, in the context of the theological debate about the figure of jesus, which is often the subject of debate between islam and christianity, he mentions aspects of the divinity of jesus as believed by christians by mentioning a number of verses that affirm it, both the alqur’an and the holy scriptures. through this response, the cleo n channel received various reactions from a number of other netizens, both support and denial. unfortunately, there is no response from admin of felix siauw channel regarding this matter. this kind of commentary model also appears on the vertizon tv channel. i’ll give a second example of this type by browsing the vertizon tv video. i will discuss the response of netizens to steven indra wibowo’s conversion story. one of the critical responses that received many comments from other netizens came from the brik brik channel. at first this channel wanted to confirm steven indra wibowo’s family background. according to this channel, steven’s statements about his father’s religion are inconsistent and confusing. therefore, brik brik’s channel wants to confirm whether his father, who is a catholic, is also a member of the pgi (association of churches in indonesia). as it is known, pgi is an organization whose members are protestant christian churches, while the catholic church has its own organization called kwi (indonesian bishops’ conference). this critical response then received various comments from other netizens, including defending steven indra. unfortunately, there was no response from vertizon tv. netizen responses to every video on youtube shows that the public space in social media provides an opportunity for netizen to remain critical, although the debates and discussions are often never completed and not getting way out. netizens are free to argue and engage in various debates and discussions, regardless of their background. there is no hierarchy that differentiates a person’s social status in commenting and expressing opinions. even without knowing each other, each of them can interact. there is one interesting thing that deserves attention, netizens who have the same ideology and religious views can actually have strong bonds with each other even though they don’t know each s.s. pranoto: learning islam from da’i mualaf… | 241 other in the real world. the opposite can also happen, netizens who have different views and ideologies will continue to be hostile, which is manifested through comments that attack each other. conclusion the presence of da’i mualaf in da’wah activities in indonesia, especially through social media platforms, has contributed to the variety of islamic discourses that can be accessed by social media users or netizens. the story of their conversion seems to be a basic asset that can attract people’s attention to their existence in da’wah activities. this conversion experience is then supported by religious knowledge, both from previous religions and islam itself. although not many people know the background of their islamic religious education after conversion, this does not really have an impact on society’s acceptance of them. a number of da’i mualaf who are widely accessed by the public through social media, generally also have good public speaking skills so that they can attract people’s attention. these are some of the supporting aspects of the popularity of the da’i mualaf. the motivation of the people to access the da’wah conveyed by da’i mualaf was quite varied. there are those who access it because they are curious about the conversion story of the da’i mualaf, but there are also those who listen to the da’wah because of the capable abilities of this figure. a number of netizens access the da’wah of the da’i mualaf because they just want to hear the story of the conversion of da’i mualaf, but there are also those who really want to learn from them. the presence and preaching of da’i mualaf on social media have generated different reactions in society, especially social media users. easily, we can see the ‘like’ and ‘dislike’ responses given by netizens on a post. this response can also be interpreted as two different attitudes from netizens towards them. another response was given through comments, which showed that there were netizens who admired the figures and lectures delivered by da’i mualaf and there were also netizens who didn’t like them. the first group generally provided various kinds of support and advocacy to them, while the other groups tried to criticize. although there are differences in attitudes, especially among muslims, the presence of 242 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 da’i mualaf has been able to confirm the islamic identity of the 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https://www.youtube.com/watch?v=t2c_c3btwb8&list=wl&inde x=6. 57 national inheritance law: looking at the weaknesses and challenges of its implementation in indonesia a.sukmawati assaad1, baso hasyim2, yusmita3 1,2institut agama islam negeri (iain) palopo, indoneisa 3universitas islam negeri fatmawati sukarno bengkulu, indonesia correspondence: hj.a.sukma@iainpalopo.ac.id abstract. this article describes the inheritance law in indonesia, namely customary inheritance law, islamic inheritance law and western civil inheritance law (bw). the three inheritance law systems have their respective adherents from the original community, descendants of both muslim and nonmuslim. thus, there is a pluralism of inheritance law in indonesia; this is not the case regarding marriage which already has a legal umbrella, namely law number 1 of 1974 which is the result of the achievements of indonesian islamic jurists during the new order era which was able to unite the indonesian people in the form of legal unification. the unification and codification of inheritance laws that apply nationally would require a long process to achieve the goals and ideals of the indonesian nation. the purpose of writing this article is to find out: 1. what is the form of the national inheritance law in indonesia? 2. what are the results of the swot analysis of the national inheritance law in indonesia? this study uses descriptive research methods, i.e. by exploring or photographing social situations that were studied thoroughly, broadly, and deeply. this article concludes that the national inheritance law in indonesia is constitutionally enforceable. in addition, there is a need for the role of religion in contributing to the development of the inheritance law. however, it takes a great effort by the parties involved to socialize the law because there are still many inheritance disputes that occur in the community because they leave the legal institutions, both religious courts and general courts keywords: law, inheritance, swot method introduct io n the government of indonesia through the 1973 gbhn formulated its legal politics towards verification and codification of law in certain institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 7, number 1, 2022 | page: 57-74 doi: http://doi.org/10.29240/ajis.v7i1.4526 academic journal of islamic studies 58 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 legal fields whose contents pay attention to legal awareness in the community.1 the enactment of civil law in indonesia to date is pluralistic; more than two laws are applied to each community group, namely for the indigenous indonesian group, the european group and the east asian group residing in indonesia. the pluralism of civil law and its history was due to the legal politics of the dutch east indies government at that time which enforced the provisions of article 131 jo. 163 1s (indische staats regeling s.1855-2). based on this provision, the enactment of civil law for native indonesians is customary law.2 until now, the legal politics of the dutch east indies government is still valid even though in some parts of civil law it has been replaced with indonesian national law. the current application of inheritance law is still influenced by the legal politics of the dutch east indies government (article 131 jo 163 1s), namely for the native indonesian group customary law applies, for the european group bw applies and for the foreign eastern group their customary law brought in indonesia applies. thus there is a pluralism of inheritance law in indonesia. until now, the government has not changed the legal politics related to the inheritance law. thus the legal politics in indonesia regarding inheritance law still continues the legal politics of the dutch east indies government, namely enforcing customary law. the government is still having difficulty determining legal politics for inheritance issues in terms of determining which direction the inheritance law will be developed. the government is at a crossroads because there is a pluralism of interests in society that needs to be considered, namely whether to apply the provisions of islamic law, 1hartono hadisoeprapto, pengantar tata hukum indonesia (yogyakarta: liberty, 1993), 8. 2 laurensius arliman, “hukum adat di indonesia dalam pandangan para ahli dan konsep pemberlakuannya di indonesia,” jurnal selat, 2018, doi:10.31629/selat.v5i2.320. a.sukmawati assaad et al: the contribution of l.w.c. van den berg’s thoughts | 59 customary law provisions, or customary law which is completely different from the two.3 there are three legal systems to be integrated into the structuring of the national legal system, namely religious law (islamic law), customary law and dutch colonial law. the three legal systems will substantially be verified and codified in the form of a national law that applies to all levels of society in indonesia. however, it is undeniable that in the implementation of national law in indonesia, it is not easy to turn the palm of the hand, for that the author seeks to reveal in this chapter how the form of national inheritance law in indonesia is and the results of a swot analysis of the law. results a nd discu ss ion the strength to realize national inheritance law the efforts to realize indonesia's national inheritance law in a pluralist society,4 requires strategic analysis so that its implementation in all levels of indonesian society can be implemented and will be under the umbrella of law as a positive law.5 the basis for the formulation of a national inheritance law that can be applied to the people of indonesia is the indonesian constitution, the 1945 constitution and pancasila as the legal source of the indonesian government through the 1973 gbhn, formulating its legal politics towards legal unification and codification. a comprehensive and integrated national legal system by recognizing and respecting islamic religious law and customary law and the dutch colonial laws and regulations. the 1960 mprs decree concerning inheritance, the provisional people's consultative assembly of the republic of indonesia as the body 3sunaryati hartono, dari hukum antar golongan ke hukum antar adat (bandung: alumni, 1971), 7. 4 pluralism is an understanding that recognizes the diversity in society, it can be in the form of cultural diversity, law, custom, value, religion and so on. 5 positive law is the law that applies in a country at a certain time. 60 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 determining the direction of the state, the steering body for the life of the state and indonesian people in the 1960s had given directions on inheritance law in indonesia. in the attachment of mprs no.ii/mprs/1960 dated december 3, 1960, it has been regulated as follows:6 402 letter c sub 2 says that it is deemed necessary so that the marriage law is regulated as well as possible. 402 letter c sub 4, states the need for legislation regarding inheritance law which contains: a. all inheritance is for children and widows, if the inheritance leaves children and widows. b. regarding the heir replacement system c. about grant in connection with 402 letter c sub 2 and sub 4, there is an explanation in attachment a of the mprs decree dated december 3, 1960 no.11 with the confirmation under no. 38, that "regarding letters c 2 and 4 in the refinement of the marriage law and inheritance law, it is necessary to pay attention to the existence of religious, customary and other factors.7 in discussing the mprs decree and its attachment a, hazairin concluded his opinion that the mprs demands that inheritance in indonesia be regulated parentally (patrilineal) in accordance with the will of the qur'an and the sunnah of the prophet. likewise with customs and others, what needs to be considered is what is in accordance with the qur'an and the sunnah of the prophet and here as far as islamic inheritance law is concerned.8 6 sajuti thalib, hukum kewarisan islam di indonesia (jakarta: rosdakarya, 2000), 172. 7 ibid., 318. 8 hazairin, hukum kekeluargaan nasional (jakarta: tinta mas, 1968), 3. a.sukmawati assaad et al: the contribution of l.w.c. van den berg’s thoughts | 61 although formally the directive is no longer valid, at least the idea towards enacting inheritance law has existed and has been felt to be important since 1960. the results of the national law seminar in jakarta in 1963, one of the areas discussed was the field, "basics of the national legal system in the field of inheritance law". in the resolution of the seminar, as far as the inheritance field is concerned, it is stated;9 the field of "basics of the national legal system in the field of inheritance law". 1. the aim of indonesian socialism as the emanation of pancasila should always be to animate the drafting of a national inheritance law by taking into account the principle of a balanced division between men and women. 2. (1). parental inheritance in explaining it does not necessarily have to immediately result in the complete withdrawal of the parental family line. therefore, in an effort to achieve the parental family system, it should be carried out wisely in accordance with the development of the situation. (2). regarding hazairin's proposal, the seminar was of the opinion that in principle it was acceptable: the national inheritance law of the republic of indonesia. a. inheritance law in the unanimous unity of the national legal system b. unification and codification of inheritance law c. national inheritance law based on pancasila d. customary laws that do not conflict with the laws on individual parental inheritance and socialism may continue to apply. e. the written inheritance law from the colonial era was completely repealed. f. faraid regulations for muslims are recognized as variations in the individual parental inheritance system. g. for people who are not muslim, there is no variation in the individual parental inheritance system. 9 ibid., 91–92. 62 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 h. islamic inheritance law is individual parental, receptie-exit theory. i. individual parental inheritance laws for people who are not muslim are based on customary law in accordance with pancasila. j. widows and widowers as heirs. k. the parental inheritance system for the indonesian people must be individual. l. limited liability of the heirs. m. time to share as soon as 40 days after the death of the month task expansion n. grants, grant-testasment and wills 1) according to islamic law 2) according to customary law o. zakatbaitul mal p. inheritance of the dweller (death to extinction) 3. regarding paragraph 16, the opinion is unanimous so that husband/wife respects each other. there are other laws and regulations relating to inheritance law. the two draft marriage laws that have been in the dpr have never become law, but because the main content of these drafts is about marriage, then inheritance is of course only as far as husband and wife's assets are concerned.10 the two draft laws are; a. the r.u.u which was proposed by the government/ministry of religion of the republic of indonesia to the dpr on may 22, 1967 under the name r.u.u on the main points of muslim marriage regulations. b. the r.u.u proposed by the government/ministry of justice of the republic of indonesia to the dpr on september 7, 1966 under the name r.u.u concerning the basic provisions of marriage, the main conclusions of the two r.u.us lead to that if a husband and wife live divorced, the joint property of husband and wife is divided between 10 mr sakirman, “urgensi undang-undang perkawinan dalam membentuk keluarga harmonis,” justicia islamica 13, no. 1 (2016): 91–112, doi:10.21154/justicia.v13i1.458. a.sukmawati assaad et al: the contribution of l.w.c. van den berg’s thoughts | 63 the two husbands and wife. the distribution is carried out in a balanced manner or one-half according to the bill from the ministry of justice, in the event of a death divorce because one of the husband and wife dies, all assets are separated first which part of the deceased and which part is still alive. meanwhile, what becomes inheritance and is divided as inheritance is the part that has been separated which becomes the part that dies. the two bills did not become law, and both were returned by the house of representatives to the government with a recommendation that the government advance a new draft marriage law to replace the two bills. on july 31, 1973 the government re-submitted a marriage bill; the 1973 marriage bill later became law no. 1 of 1974 with amendments to the article relating to inheritance. now matters relating to the property of husband and wife (will be able to have an inheritance relationship) are contained in articles 35, 36, and 37 of those articles which read: 1) property acquired in marriage becomes joint property. 2) inherited property of each husband and wife and property obtained by each as a gift or inheritance are under the control of each as long as the woman, …… does not specify otherwise. article 36; 1) regarding joint property, husband or wife can act with the approval of both parties. 2) regarding the innate property, each husband and wife have the full right to take legal actions regarding their property article 37; if the marriage breaks up due to divorce, the joint property is regulated according to their respective laws. from article 37 of the law we can see that the thought as it was in the two old drafts continues to live in our society. the material of islamic law that has been successfully enforced formally through the legislative process in the form of laws, government regulations, and presidential instructions, is the first, as mentioned above, that the 1973 marriage bill was challenged because it contained 64 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 provisions that were contrary to islamic law. judging from the political power in the dpr, opponents of the marriage bill are certain to lose: the fraksi persatuan pembangunan (fpp), against the abri faction, the development work faction (fkp), and the partai demokrat indonesia (fpdi) faction were approved after the controversial provisions were removed, at the insistence of extra-parliamentary powers so that law no. 1 year 1974 was born. the second, both the law on religious courts and the 1988 religious court bill, received wide responses from various groups in the dpr, fpp, fkp and the abri faction who welcomed the bill. unlike the other three factions, fpdi conveyed several objections. outside the dpr, the pros and cons were no less exciting. with the ratification of the law on religious courts, it was hoped that the diversity of regulations on religious courts would end as a result of the legal politics of the dutch colonial government. thus, law no. 7 of 1989 concerning religious courts, previously law no. 14 of 1970 concerning religious courts was born. third, three compilation of islamic law (khi). the compilation of islamic law is not a law or is not yet in the form of a law due to political constraints. khi was born from the desire to realize the unity and certainty of the applied law of the religious courts. the khi draft was approved by the ulama in a workshop in jakarta in february 1988. the president of the republic of indonesia with presidential instruction no. 1 of 1991, instructed the minister of religion to disseminate khi. the form of the presidential instruction is a breakthrough, because of the heavy political obstacles to enacting a law. fourth, the law on the implementation of the pilgrimage. in 1998, a bill on the organization of the pilgrimage was proposed, which is a bill proposed by the house of representatives (dpr). there was no controversy regarding this bill because it had the support of all factions and received a good response from the government so that law no. 17 of 1999 was born, concerning the implementation of hajj. fifth, the zakat management law in 1999. the government submitted a zakat management bill. all factions in the dpr responded a.sukmawati assaad et al: the contribution of l.w.c. van den berg’s thoughts | 65 positively to this bill so that the discussion ran smoothly and law no. 38 of 1999 concerning zakat management was issued. sixth, law no. 7 of 1992 concerning banking and law no. 10 of 1998 concerning bank indonesia which are not yet specific so that they need to be regulated in a separate law, namely law no. 21 of 2008 concerning islamic banking11 which further strengthens the position of islamic economic activities in indonesia.12 seventh, law no. 18 of 2001 concerning nangro aceh darussalam which gave special autonomy to the special region of aceh to implement islamic sharia. eighth, law no. 16 of 2019 concerning amendments to law no. 1 of 1974 concerning marriage contains the minimum age limit of 19 years for both men and women.13 with the enactment of several regulations, both in the form of government regulations and presidential instructions, the indonesian political system gives great power to islamic law in developing islamic political aspirations, including islamic law legislation. in addition to the power system described above, the inheritance system according to the civil code law adheres to an absolute individual system in which the heirs have equal rights between male heirs, as well as the share of inheritance distribution which is equally enforced 11mardani, hukum islam (pengantar ilmu hukum di indonesia (yogyakarta: pustaka pelajar, 2010), 181. 12 andi ishak et al., “penyelesaian sengketa perbankan syariah menurut peraturan perundang-undangan,” journal of lex generalis (jlg) 2, no. 1 (2021): 168–84, doi:10.52103/jlg.v2i1.316. 13 badan legislasi dpr, “19 tahun jadi batas usia minimal lakukan pernikahan,” dewan perwakilan rakyat, 2019; nurhikmah hairak h. biga, “sejarah pembaruan hukum keluarga islam di indonesia,” al-mizan 13, no. 2 (december 2017): 185–203, doi:10.30603/am.v13i2.876. 66 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 between the rights and obligations of male heirs is the same.14 the following are the weaknesses in the effort to realize the indonesian national inheritance law, among others, factually showing that the legalization of some of these statutory regulations provides strength and convenience for the formation of the codification of the indonesian national inheritance law.15 weakness first: indonesia's inheritance law system is plural because until now in the republic of indonesia there are several legal systems that have their own style and structure, namely the customary law system, the islamic legal system and the western legal system. in addition, the indonesian people also in some areas use inheritance law in accordance with their customs which have been passed down from generation to generation.16 on the other hand, indonesia has a very wide area, each region has its own cultural conditions and culture and different religions. religion on the one hand is a religious value that leads people to a peaceful life; on the other hand it can be a source of conflict. as stated by scopt appleby which states the ambiguity of the function of religion. on the one hand, religion can produce humanistic values, tolerance, inclusion, love and peace. religion on the other hand produces authoritarianism, violence, conflict, and war 17. differences in religion can 14 israfil israfil and muzakir salat, “perlindungan hukum terhadap ahli waris perempuan menurut hukum kewarisan islam adat dan khuperdata,” jurnal ilmiah ikip mataram 7, no. 2 (2020): 273–83. 15 said aqil husain al-munawar, hukum islam dan pluralitas sosial, (jakarta: pena madani, 2004), 17. 16 nur qalbi husain and musyfikah ilyas, “praktik hukum kewarisan pada masyarakat islam (studi kasus tahun 2017-2019),” qadauna: jurnal ilmiah mahasiswa hukum keluarga islam 1, no. 2 (2020): 31–45, doi:10.24252/qadauna.v1i2.12966. 43; hardivizon and muhammad sholihin, “hybrid rationality behind customers’ choices of the islamic banks : an experience of bengkulu, indonesia,” journal of islamic thought and civilization 11, no. 1 (june 23, 2021): 175–200, doi:10.32350/jitc.111.10. 17r.scopt appleby, “the ambivalence of the secred, religion, violence, and reconciliation,” in hukum yang netral bagi masyarakat plural, by e.sundari and endang sumiarni (bandung: karya putra darwati, 2000), 60. a.sukmawati assaad et al: the contribution of l.w.c. van den berg’s thoughts | 67 lead to conflicting interests between adherents. conflicts due to religious plurality can lead to bloodshed, competition and suspicion. an example of a conflict between religious communities is what occurred in central maluku in 1999/2000. second: legal education methods. so far, the legal studies taught to students are based on the dichotomy between customary law, islamic law, and western law. dealing with indonesian society is relatively heterogeneous and has a fairly wide area, this results in the search for common ground between the elements of these laws. so, what is needed now is an integral understanding of legal experts from the three sources of law. it requires a very heavy intellectual struggle. the result of pluralism; plurality, heterogeneity of religion, cultural customs and law have reduced the understanding of the indonesian people about the law, especially inheritance law, so that it is not easy to bring or unite one another in an effort to integrate it into the national legal system. in addition, with the enactment of the three inheritance law systems, it affects the settlement of inheritance problems; this is because they only choose one of the three laws.18 besides that, the compilation of islamic law needs improvement because it still has not confirmed the inheritance problem as a whole, there are also some contents of khi that are contrary to the fiqhi of mawaris, one of which is related to the father's part of 1/3 in khi and ashabah in fiqhi mawaris as the result of the understanding of the scholars of fiqhi. oportunities zarkowi soejoeti, in one of his writings stated that if referring to law no.1 of 1974, religion can be used as a solution in the development of national law because islamic law as one of the systems of islamic 18 muhammad anis, “pelaksanaan hukum kewarisan islam di kota makassar,” jurnal al-qadau: peradilan dan hukum keluarga islam 5, no. 2 (2018): 281–94, doi:10.24252/al-qadau.v5i2.7109; muhammad sholihin et al., “the effect of religiosity on life satisfaction: a meta-analysis,” hts teologiese studies / theological studies 78, no. 4 (2022): 10, doi:10.4102/hts.v78i4.7172. 68 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 teachings adopted by the majority of the indonesian people, has a great opportunity to provide contribution to the development of national law. the opportunity to realize islamic inheritance law in the national legal order is influenced by several factors as follows: a. historical factor regarding the history of the enactment of islamic law in indonesia (islamic inheritance law), it can be seen from two periods, namely the period of full acceptance of islamic law called the receptio in complex theory, which is a period in which islamic law is fully enforced for muslims. since the existence of islamic kingdoms in indonesia, the dutch colonial government enforced islamic law for muslims, especially marriage law and inheritance law, which were called family law. to ensure the implementation of the law, the dutch issued the resolutie der indische regeering regulation on may 25, 1960, which was later known as the freijer compendium in the regeerings-reglement (rr) in 1885, article 75 stated that; indonesian judges should enact a religious law (godsdienstige wetten). the period of acceptance of islamic law by customary law is called receptie theory, it is understood that islamic law only applies if it is desired or accepted by customary law. through the indische staatsregeling (is) promulgated in stbl.1929: 212, it was stated that islamic law was repealed from the dutch east indies legal system. in article 134 paragraphs (2) is 1929 it reads: "in the event of a civil case between fellow muslims, it will be resolved by islamic religious judges if their customary law so desires and to the extent that it is not determined otherwise by an ordinance." furthermore, in 1937, the government the dutch east indies put forward the idea that the authority of the religious courts, which had been adjudicating inheritance issues since 1882, had been transferred to the authority of the district courts. through stbl 177: 116, the authority of the religious courts was revoked, on the grounds that the inheritance law had not been fully accepted by customary law. when approaching independence, the chairman of bpupki, dr.krt.rajiman wedyadiningrat, questioned the basic ideology of the indonesian state which would be established as a philosophical foundation for the spirit that underlies the structure of an independent indonesia. from these questions, two groups within the bpupki emerged, a.sukmawati assaad et al: the contribution of l.w.c. van den berg’s thoughts | 69 namely from the muslims who felt they had contributed and sacrificed a lot since the time of the sultanate of the archipelago, this islamic group wanted an islamic state of indonesia to be established, others who mostly received western education and were heavily influenced by the view of separating religion from the state. the formation of a national state has nothing to do with religion. this compromising attitude led to the birth of the jakarta charter in which it was formulated about "god with the obligation to carry out islamic law for its adherents", this is what is called the sacrifice of muslims by withdrawing these demands in order to realize indonesian independence.19 b. population factor the majority of indonesia's population is muslim. islamic texts do not define the content, form and system of a state, but only offer the basic principles of socializing and relating to one another.20 in this regard, one of the characteristics of islamic law is that it is universal, meaning that the law is relevant to all human beings, without any discrimination related to geography, religion or ethnicity.21 this is in line with islamic inheritance law which is one of the raw materials of national inheritance law where the adherents are the majority population/community in indonesia so that there is a strong desire from the indonesian islamic community so that islamic inheritance law becomes the basis for the formation of indonesian national inheritance law. 19alamsyah ratu perwira negara, “strategi perjuangan umat islam di bidang hukum,” in dimensi hukum islam dalam sistem hukum nasional, mengenang 45 tahun bustanul arifin, by amrullah ahmad (jakarta: gema insani press, 1996), 238. 20 these basic principles are in the form of ethics, morals and etiquette to adapt to god, humans and other creatures, including the interpretation of islamic texts on state administration as a response to the reality of the islamic world managing society and the state. the basic principles in the law are universal and flexible, can adapt to situations and conditions, even the text message does not conflict with the reality of the society in which the text is applied. sabri samin, menguak konsep dan implementasi ketatanegaraan dalam islam (makassar: alauddin university press, 2000), 7. 21kasjim salenda, terorisme dan jihad dalam perspektif hukum islam (makassar: alauddin university press, 2011), 53. 70 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 c. political factor the indonesian political system provides great opportunities for islamic law, islamic inheritance law in developing islamic political aspirations, including efforts to legislate islamic inheritance law. thus, the opportunities for islamic parties are increasingly open in legalizing islamic inheritance law into national inheritance law. the indonesian political system provides great opportunities for islamic law in developing political aspirations in the unification and codification of inheritance law. with the political will22 from the political parties sitting on the council are very open to proposing laws related to the unification and codification of the national inheritance law, the raw materials of which are islamic inheritance law, customary inheritance law and dutch colonial inheritance law. threats threats or challenges in the effort to realize national inheritance law are not only internal, but also external, among others, can be seen from several factors; a. structural threats or challenges structurally, the idea of implementing indonesia's national inheritance law is still debated among the indonesian people. among the muslim community in indonesia is also debated, there are those who support and some reject. referring to the theories of the application of islamic law, it can be understood that the biggest challenge in implementing islamic law in the form of formalization or legislation of islamic law, including islamic inheritance law in indonesia, is the absence of a common ground or integration of the concept of proper application of islamic law in indonesia. because legislation is a political product, islamic law must get the support of a majority vote from law-forming institutions, in fact the islamic political aspirations of the council (dpr) 22political will is awareness and a strong desire to support political parties as a means of political struggle in the context of national inheritance law legislation. a.sukmawati assaad et al: the contribution of l.w.c. van den berg’s thoughts | 71 are not the majority group even though the composition of the dpr's membership is currently predominantly muslim but they are reluctant to fight for islamic law legislation by because of their low understanding of islamic inheritance law. b. substantial threats or challenges the substance of national inheritance law includes a very broad and complex legal material consisting of islamic inheritance law, customary inheritance law and western civil inheritance law (bw) as a legacy of the dutch colonial era, each of which has followers or adherents. the substance of customary inheritance law is legal awareness that lives in indigenous peoples. however, people often doubt that there is homogeneity of the legal awareness of the indonesian people which is spread in various customary circles throughout the archipelago. the substance of islamic law (shari'a) is the will of allah in the form of revelations contained in the qur'an and the sunnah of the prophet muhammad which are written in the books of hadith. in addition, there is ijtihad (fiqh), namely the mind or ra'yu of people who meet the requirements for ijtihad by using ijma', qiyas and others. as a method of determining the law or drawing legal lines, the substance of western law was the will of the legislators in the netherlands in the past. this can be studied in dutch which has something to do with the formation of the law in question. however, this claim can no longer be carried out because many of our officers and law enforcement do not master the language used by these western lawmakers.23 both structural and substantial threats or challenges allow the community not to use the legal system or in other words, the community will leave both the religious courts and the general courts because there is no national legal umbrella that will accommodate all levels of indonesian society. in fact, inheritance disputes or inheritance cases are very common in the community, but they are reluctant to take them either to the religious courts or general courts so that the results of 23muhammad daud ali, hukum islam: pengantar ilmu hukum dan tata hukum islam di indonesia (jakarta: raja grafindo persada, 2004), 215. 72 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 deliberations or inheritance agreements between them do not have legal certainty. for the sake of legislation in the form of national inheritance law, there will be a conflict between one inheritance law material and another. thus, the legislative effort will face a strong challenge. conclusion from the results of the above discussion, the authors conclude that the national inheritance law in indonesia is the result of verification and codification of a combination of religious, customary and dutch colonial law. furthermore, its application is applied to all levels of indonesian society. the results of the analysis using the swot method, namely strenght in the application of indonesia's national inheritance law is poured into the umbrella of state law which refers to law no.1 of 1974 concerning marriage. furthermore, weakness is the lack of public understanding of inheritance law due to the pluralism of laws that apply in indonesia. then, the opportunity in which the religion, in this case islam, is the majority adopted by the indonesian population can be used as a solution in developing national law. finally, the next is threats or challenges, where many people leave the legal system, both religious courts and general courts, because there is no one legal system and legislation that applies to all levels of indonesian society, resulting in many inheritance disputes that are found without going through court, and inheritance issues that are not resolved properly. bib lio graphy ali, muhammad daud. hukum islam: pengantar ilmu hukum dan tata hukum islam di indonesia. jakarta: raja grafindo persada, 2004. anis, muhammad. “pelaksanaan hukum kewarisan islam di kota makassar.” jurnal al-qadau: peradilan dan hukum keluarga islam 5, no. 2 (2018): 281–94. doi:10.24252/al-qadau.v5i2.7109. appleby, r.scopt. “the ambivalence of the secred, religion, violence, and reconciliation.” in hukum yang netral bagi masyarakat plural, a.sukmawati assaad et al: the contribution of l.w.c. van den berg’s thoughts | 73 by e.sundari and endang sumiarni. bandung: karya putra darwati, 2000. arliman, laurensius. “hukum adat di indonesia dalam pandangan para ahli dan konsep pemberlakuannya di indonesia.” jurnal selat, 2018. doi:10.31629/selat.v5i2.320. badan legislasi dpr. “19 tahun jadi batas usia minimal lakukan pernikahan.” dewan perwakilan rakyat, 2019. h. biga, nurhikmah hairak. “sejarah pembaruan hukum keluarga islam di indonesia.” al-mizan 13, no. 2 (december 2017): 185–203. doi:10.30603/am.v13i2.876. hadisoeprapto, hartono. pengantar tata hukum indonesia. yogyakarta: liberty, 1993. hardivizon, and muhammad sholihin. “hybrid rationality behind customers’ choices of the islamic banks : an experience of bengkulu, indonesia.” journal of islamic thought and civilization 11, no. 1 (june 23, 2021): 175–200. doi:10.32350/jitc.111.10. hartono, sunaryati. dari hukum antar golongan ke hukum antar adat. bandung: alumni, 1971. hazairin. hukum kekeluargaan nasional. jakarta: tinta mas, 1968. husain, nur qalbi, and musyfikah ilyas. “praktik hukum kewarisan pada masyarakat islam (studi kasus tahun 2017-2019).” qadauna: jurnal ilmiah mahasiswa hukum keluarga islam 1, no. 2 (2020): 31–45. doi:10.24252/qadauna.v1i2.12966. 43. ishak, andi, syahruddin nawi, hamza baharuddin, and syamsul alam. “penyelesaian sengketa perbankan syariah menurut peraturan perundang-undangan.” journal of lex generalis (jlg) 2, no. 1 (2021): 168–84. doi:10.52103/jlg.v2i1.316. israfil, israfil, and muzakir salat. “perlindungan hukum terhadap ahli waris perempuan menurut hukum kewarisan islam adat dan khuperdata.” jurnal ilmiah ikip mataram 7, no. 2 (2020): 273–83. mardani. hukum islam (pengantar ilmu hukum di indonesia. yogyakarta: pustaka pelajar, 2010. 74 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 munawar, said aqil husain al-. hukum islam dan pluralitas sosial,. jakarta: pena madani, 2004. negara, alamsyah ratu perwira. “strategi perjuangan umat islam di bidang hukum.” in dimensi hukum islam dalam sistem hukum nasional, mengenang 45 tahun bustanul arifin, by amrullah ahmad. jakarta: gema insani press, 1996. sakirman, mr. “urgensi undang-undang perkawinan dalam membentuk keluarga harmonis.” justicia islamica 13, no. 1 (2016): 91–112. doi:10.21154/justicia.v13i1.458. salenda, kasjim. terorisme dan jihad dalam perspektif hukum islam. makassar: alauddin university press, 2011. samin, sabri. menguak konsep dan implementasi ketatanegaraan dalam islam. makassar: alauddin university press, 2000. sholihin, muhammad, hardivizon hardivizon, deri wanto, and hasep saputra. “the effect of religiosity on life satisfaction: a metaanalysis.” hts teologiese studies / theological studies 78, no. 4 (2022): 10. doi:10.4102/hts.v78i4.7172. thalib, sajuti. hukum kewarisan islam di indonesia. jakarta: rosdakarya, 2000. 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 kecamatan bangko kabupaten rokan hilir).” accessed june 14, 2022. https://core.ac.uk/reader/300818956. laras shesa, et.al: traditional impacities in the frame of worship | 113 m, muhammad jawad. fiqih lima madzhab. jakarta: basrie press, 1991. mishri, muhammad. 417 kesalahan sholat. jakarta: al-hambra, 2010. 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.uin-suka.ac.id/id/eprint/26201/. rozzy dirgantara putra, nim:12360023. “perbedaan pelaksanaan qadha salat sunah qabliyah subuh menurut imam abu hanifah dan imam asy syafi’i.” skripsi, uin sunan kalijaga, 2019. https://digilib.uin-suka.ac.id/id/eprint/37809/. sadam husein. “hukum mengqada’ salat yang ditinggalkan dengan sengaja menurut pandangan ibnu ḥazm dan imam nawawi.” skripsi, uin sunan kalijaga, 2016. https://digilib.uinsuka.ac.id/id/eprint/22278/. zainuri, ahmad. asy-syifa’. kalikondang: darul al-thaba’ah, 2013. 114 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 empty page 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 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 nature conservation in islam: a study on m. quraish shihab’s qur’anic interpretation rani tania riatno departement of qur’an studies of stain curup, bengkulu e-mail: ranitania253.rt@gmail.com abstract: nature conservation in islam: a study on m. quraish shihab’s qur’anic interpretation. environmental problems become a hot issue and particular interest for several years. the damage occurring in almost all parts of the world sparked a passion of various people to give their best effort in order to save the environment. that in turn makes the arising theories that are expected to minimize this situation. many efforts were made to save the environment, but some of them are failed to do that even though some of them are successful. so many people believe that it is going back to religion provisions to be an important factor that can alter it so as to minimize it. therefore, the researchers raised the theme of nature conservation based on the interpretation of the verses of the qur'an. qur’anic interpretation used as a reference by the researcher here is the books of tafsir written by m. quraish shihab, an indonesian mufassir (interpretation) who is very concerned about the problems of the natural environment and its preservation. keywords: nature conservation, qur’an, interpretation, quraish shihab introduction the natural environment is an important component in the life of sentient beings on earth. it always becomes hot topic to talk about, given the importance of nature to the lives of humans and other living beings. human dependence on nature will never stop because it provides all the needs of them. nature becomes an important factor in human life because it is considered as an important component in the ecosystems that exist on earth. as an important component, nature must be maintained in order to remain sustainable and serve many benefits for human life and 194 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 other living things.1 in this case humans are required to behave and provide a positive value to nature. human as one of the living creatures in nature has the duty and responsibility to take care of and preserve nature. as the most dominant creature on the earth, human beings have an important role in managing nature so that human existence can provide benefits. hence the relation of man to nature is mentioned in the qur'an as a relationship of mutual need so that philosophers see that man can not live without the help of nature. man and nature cannot be separated from each other because they are an unbreakable entity. human beings as the most dependent beings of nature must preserve and preserve nature in order to remain useful. everything that happens in nature in principle has to do with human activity on earth.2 humans are also referred to as khalifah fil ardh3, which means a man must give his attention as a natural leader who can save this nature from damage and total destruction. the human being as khalifah is described in the qur'an which reads:                                                                    remember when your lord said to the angels: "i will make a caliph in the earth." they say: "why do you want to make the (caliph) on earth the one who will make damage to him and shed blood, yet we always celebrate by praising you and purifying you?" the lord said: "verily i know what you do not know" (q.s. al-baqarah: 30)4 the verse above it is explained that the human caliphate on earth has three interconnected elements, then added the fourth element which is outside, but very determines the meaning of caliphate in the view of alqur'an. the first three elements are: 1. man, who in this case is named caliph. 2. the universe. 1 hasan basri jumin, sains dan teknologi dalam islam: tinjauan genetis dan ekologis, (jakarta: rajawali pers, 2012), p. 108 2 basri jumin, op. cit., p. 85 3 basri jumin, op. cit., p. 108 4 departemen agama ri, al-qur’an dan terjemahnya (bandung: cv penerbit j-art, 2004), p. 6 rani: nature conservation in islam | 195 3. the relationship between man and nature and everything in it, including with man (istikhlaf or caliphate duties).5 those three elements are interrelated-related, while the four elements that are outside are giving assignments from almighty allah swt.6 the relationship between humans and nature, as already described above. thus humans are required for continued interaction between human beings and between humans and nature, so as to deepen this interaction will change the way of nature and human behavior because they feel as equally creatures of allah. therefore, human beings are always required to establish the principle as the leader of nature that will bring prosperity and peace to this nature. in this case, the man should be more concerned with his relationship with nature and is based on a relationship of love and affection between man and nature are one. in the qur'an messages about the importance of the natural environment have been explicitly described.7 this earth is the responsibility of humans to keep and maintain which is has been mentioned repeatedly in the qur'an, the prohibition to destroy nature is also stated very clearly. warning about the destruction of the natural environment that occurs due to the neglect of allah's guidance will have a negative impact on humans and other living creatures of this nature.8 environmental issues have become a global issue because it involves various human interests on earth. this is evidenced by the emergence of issues of environmental damage are increasingly occurred, it causes the way of view and human behavior towards nature itself. the recent natural environment damage has been caused by irresponsible human activities, causing many kinds of damage in nature. as an example of environmental pollution due to industrial waste disposal, household, illegal forest burning and other irresponsible activities, so those ultimately threaten the safety and human life. deforestation, massive exploitation of mining materials is also a human act that is too consumptive and irresponsible to the environment. 5 quraish shihab, membumikan al-qur’an : fungsi dan peran wahyu dalam kehidupan masyarakat, ( bandung: penerbit mizan, 1994), p. 295 6 ibid. 7 abdul majid bin aziz al-zindani, et. al, mukjizat al-qur’an dan as-sunnah tentang iptek, (jakarta: gema insani press, 1997), p. 194 8 ibid. 196 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 this natural destruction caused by human activities will destroy humans also, in the end;9 this will happen if humans do not immediately repair their attitude and behavior. therefore, allah swt has reminded man in the verses of the qur'an which reads:                                   corruption doth appear on land and sea because of (the evil) which men’s hands have done, that he may make them taste a part of that which they have done, in order that they may return (q.s. ar rum ayat 41).10 the verse above mentioned that the land and sea as the site of the facade, which means the release of something out of balance, either a little or a lot. it means the land and sea into an arena of damage, such as murder and robbery in both places, and also means that land and gradually himself has suffered damage, imbalance and lack of benefits. on the other hand, the absence of equilibrium on the ground and sea leads to humans. thus, the message on the verse above the more destruction of the environment made by human, the greater the adverse impact to them. the more demaged made by human, the worse effect to the human. 11 the environmental pollution has taken a lot of human rights to life and this has reached an alarming point. the current natural environment crisis is a gift of what we have done in the past, where we treat nature with arbitrary regardless of the impact that will be generated in the future. there is a misunderstanding of human in looking at nature and is wrong in putting himself in the context of the whole universe. 12 the current crisis and natural destruction cause temporary damage, this can be overcome by gradual and continuous reforms. revamping done for sustainability and defend the nature to be not destroyed can be done by changing the way of view to nature as well as change lifestyle and mindset of human to nature fundamentally quickly and firmly so that the 9 basri jumin, op. cit., p. 109 10 departemen agama ri, al-qur’an dan terjemahnya (bandung: cv penerbit j-art, 2004), p. 408 11 m. quraish shihab, tafsir al misbah, ( jakarta: lentera hati, 2000), vol. 11, p. 76-78 12 hasan basri jumin, sains dan teknologi dalam islam: tinjauan genetis dan ekologis (jakarta: rajawali pers, 2012), p. 88 rani: nature conservation in islam | 197 nature that became the dwelling of human beings and other living creatures allah almighty can be sustained and sustainable, because natural processing and utilization are done correctly. and this is the inspiration for the author to raise the theme of nature conservation in the perspective of the qur'an because in understanding a verse cannot be separated from the understanding of the interpretation of the verses about the preservation of nature, in order to make clear what is meant in a verse. in order to obtain maximum results in understanding a verse, it is necessary to have some interpretations of the nature conservation issue in this qur'an perspective. the scholars who become a primary reference in doing this research is m. quraish shihab. the reason the author raised the interpretation of m. quraish shihab is about the preservation of the natural environment is as follows. he is one of the indonesian mufassir who studies various aspects of the qur'an and examines in detail the importance of the qur'an to the muslim community, he is m. quraish shihab. he stated that the qur'an always requires interpretation, given its varying nature of editorial, loaded with various meanings, and in harmony with the level of intelligence and knowledge of its readers. the interpretation is always related to themes relevant to present conditions, and one of the focuses of the study is environmental issues. this can be seen in his book entitled membumikan al-qur’an, fungsi dan peran wahyu dalam kehidupan masyarakat in one of the sub-chapters of the title is "islam, population, and environment". m. quraish shihab has a great interest in environmental issues. he declared that the lives of god's creatures are intertwined so they have to keep each other, because if there is interference in one of them then the other will also be affected. the human relationship with the environment is the relationship of togetherness in submission to allah swt so that humans can not do as they wish in utilizing the environment.13 along with human duty as the caliph on earth then they also have the task to preserve nature. based on that background, the researcher is interested in conducting a study which is related to the interpretation of m. quraish shihab on verses dealing with nature conservation. based on the interpretation it will be known the concept of nature conservation 13 m. quraish shihab, op. cit., p. 460 198 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 according to m. quraish shihab. the results of this study are expected to contribute to mankind in an effort to preserve nature. the concept of nature conservation which was born by m. quraish shihab is able to be understood and used as a guide in behaving and behaving towards nature. nature conservation the word conservation comes from the word sustainable which means to remain as in the original state, unchanging, enduring eternal, protection from annihilation. 14 from the understanding above it can be concluded that conservation is a human effort to try to defend what already exists into the actual form and prevent it from total destruction. according to kbbi can be defined as the world, the universe and can also be said as all the power that regulates everything that exists in this world. 15 nature also includes all things that are physical and non-physical. so from the explanation above it can be concluded that the preservation of nature is an attempt made to keep everything that is in the world in sustainable. conservation of nature is a process which is undertaken by humans to maintain and care for the nature that exists around, not only nature that they must sustain but also all beings related to nature. the preservation of nature is a difficult thing to do especially if nature is already damaged and destroyed, so before that happens, the process of preservation of this nature should be done quickly so that natural resources won't destroy, and bring a lot of negative impact for all creatures therein. with the increasing number of natural degradations that occur today, it has made many people aware of the importance of this nature to the lives of all living things. therefore, nowadays many creators of environmental and nature observers have been created to look and try to improve the condition of nature. it has now been widely formed as a movement specifically designed to seek to preserve nature as it was recently in the form of the green movement or the go green movement, such movements are very well organized because with such a movement it will help to reduce the natural impact that has been 14 sri wahyuni, kamus besar bahasa indonesia, (jakarta: pustaka phoenik, 2007), p. 538 15 ibid, p 543 rani: nature conservation in islam | 199 damaged and they will definitely try to find the best solution to solve the problem of nature. one of the efforts made in overcoming pollution and natural damage that occurred then created and established a regulation that is specifically for the conservation of nature. on a global or world scale, there has been established a special agent that protects nature, the agency formed by the united states in 1970 under the name environmental protection agency (epa). the epa agent itself has a mission that is to help realize the conditions under which humans and nature can live in harmony. 16in the islamic religion perspective, the creation of the universe with all the elements in it is a sign of the power of allah swt. all of the creation have the same task, ie prostrate to glorify allah almighty, together with man manifest to allah almighty, obey his command, and obey all laws applicable to all beings. so humans and nature must create a harmonious principle of life in perfect balance (mizan). 17 caring for nature is a highly praised nature for maintaining the integrity and sustainability of nature. this is the most emphasized ethical principle, as members of the ecological community of equal humanity are drawn to love, caring about nature and all its contents, without discrimination. 18in the perspective of natural rights, a human must recognize that nature and all its contents have the same moral and equal rights. therefore, man as the leader of nature is obliged to appreciate the life of nature and the life of all the creatures that are in it. in this case, it is necessary to build the response to nature, this responsibility is not the only individual but covers all human classes ranging from those who are still children and the elderly, because nature is not only destined for one group just like humans but is destined for all living things that exist in it. by establishing moral responsibility to nature with the principle of caring sincerely and with such a moral principle, human desire to be able to maintain the sustainability and conformity of nature can be achieved.19 the natural interest to be sustained in accordance with the guidance of religion because in it teachings there are always commands that humans 16 ibrahim abdul-matin, greendeen inspirasi islam dalam menjaga dan mengelola alam, terj. aisyah, jakarta: zaman,p. 77 17 ibid, p. 33 18 hasan basri jumin, sains dan teknologi dalam islam: tinjauan genetis dan ekologis, (jakarta: rajawali pers, 2012), p. 117 19 ibid. 200 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 have to take care of nature. earth is a part of human life and all creatures in it by interacting with each other. in an effort to build the responsibility can also be applied into the life of the community such as, the application of green lifestyle or changing environmentally friendly lifestyle such as utilizing recycled goods, save electricity, water and fuel (fuel oil) planting and caring for trees around the neighborhood is an effort to preserve the natural environment around the dwelling thus creating a clean and comfortable environment. this is tantamount to create a green village where it is done in ways such as independent waste management, water conservation, the greening of the village, and components that support the creation of a green village. according to the global eco village net work in 1994, it is important to realize green villages as well as to demonstrate eco-friendly behavior, such as water usage, rainwater management, green technology, energy saving, and greening.20 the concept of nature conservation in islam m. quraish shihab has explained that it is important to preserve the nature and even shared some fearful aspects of nature conservation. the aspects that are relating to the preservation of nature is in accordance with the guidance of the qur'an in which there are several verses that are directly related to aspects of nature conservation itself. this issue of nature conservation has also been discussed and explained by m. quraish shihab in his membumikan al-qur’ an fungsi dan peran wahyu dalam kehidupan masyarakat. his opinion on environmental and natural issues was elaborated at length by using simple language so that readers can understand and be accepted by the public. this issue has also been a hot topic of conversation among the public these days, as more and more environmental problems are faced. damage and destruction that occurs in the surrounding areas become an unremitting thing in the spotlight. the problems experienced are also not as complex as estimated because of the destruction of nature that occurs almost in all parts of the world. for this reason, it attracts the attention of m. quraish shihab to interpret the problem of the natural environment by referring to the verses of the qur'an. 20 anita nur laila, gerakan masyarakat dalam pelestarian lingkungan hidup, jurnal politik muda, 2014, p. 289 rani: nature conservation in islam | 201 responding to this problem he did it very thoroughly and traced it according to the verses of the qur'an. the core or subject matter of this nature lies in the human being as a creature who gets the mandate to become a chalipe on earth. human as a natural leader is required to be able to maintain and preserve this universe as a source of life, so if the universe is damaged of course this will be very detrimental to humans themselves. in this case which are interrelated elements of nature or the earth as a place to live, the prohibition to do damage and subdue nature. nature or earth as a place for living the universe is something created by allah swt. nature is also the source of life for every living creature and inanimate, but it is also a place that has been prepared by the creator as a place of residence for all creatures including the human being. allah creates the earth for a human to stay and settle in the earth realm as a place to continue his life and prosper the earth that allah has created with perfectness. as a place to live, human beings can take advantage of everything in nature for the sake of life. by using wise and fair natural resources then all human needs will be fulfilled by nature. so this is the earth made perfect shelter for all creatures of allah's creation. allah swt not only created human but also made the earth the expanse for human being itself. if the word khalaqa / create gives the impression of his form something, either through existing material or not existing, and emphasize the form is very great, surely greater god almighty who has made it happen. if the word khalaqa is the case, the word ja'ala contains the meaning of manifesting something from a preexisting material while emphasizing that the being is very useful and must be achieved by the benefit, especially by what to manifest something, which is by man. so man must reach the inner and outer, material and spiritual manifestation of the making of this earth. do not leave the earth without being properly managed; prosper the earth for the salvation of life, while remembering a being created before you, there is also a creature that will come after you. which before you have managed the earth well and still much for you, so humans today do not spend or damaged the earth, remember the generation after you? thahir ibn asyur explains that understanding the meaning of the word ja'ala in the sense of making that manifest something from material that has 202 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 existed before, this suggests that the earth we inhabit this has undergone a change and move from one state to another so it becomes what it is this is supported by the science of geology, the science of the composition, structure, and history of the earth. 21 allah made the earth unfold does not mean so, the earth is created by allah swt round, it is a scientific nature that is difficult to argue. its expanse does not contradict its unanimity, that allah almighty created the earth so greatly that it is unanimous for man, wherever they go, they see, and get it stretched, so that man can reach as much as possible from the earth. allah swt not only created the earth and made it spread but also made the sky as a building/roof. this implied that there are various other skies, which are incompatible with the general human condition. where, these various heavens are not hindered by the heaven of the world. not only that, allah swt but also prepare all means of life in the world, in the form of material and immaterial. allah almighty also produced some of the water from the sky that is rain through the laws of nature which he sets to regulate the rainfall. water that comes from the sky is partly water, this is because not all water is rain because there is water that comes from the earth, even the rain is the water vapor that evaporates from the earth and forms a cloud which then drops back as rain to the earth. 22 in the presence of this rain, allah produces fruits as part of sustenance for you. but the source of sustenance is not only from the fruits that grow due to rain, but many others are spread on earth. therefore you shall not establish partners for allah. after referring to the material favors that are the source of physical life, the next verse alludes to the spiritual blessings that serve as a guide, the source of the spiritual life. the word as-sama 'in terms of language means everything above us, which is meant to be the sky by this verse is what we see above our heads like a blue dome. temporal scholars understood it in the sense of the air that covers our earth. by this verse as-sama 'or air it is a building. the equation is like a building that protects people from the danger that can 21 m. quraish shihab, tafsir al-misbah pesan, kesan dan keserasian al-qur’an, (jakarta: lentera hati, 2009), volume 1, p.148-151 22 ibid, rani: nature conservation in islam | 203 threaten it. scientists explained that the ozone layer in the stratosphere serves as an umbrella that protects human life against harmful ultraviolet radiation by absorbing many of the shortwave radiation. understanding the verses of the qur'an as has been pointed out that not many people know the ethics of the decline of the qur'an. from one side it is a scientific gesture that proves its truth and on the other hand, it shows that the holy book of the qur'an can accommodate diverse meanings, and can be understood by scientists as well as the common people. 23 in the explanation of the verse above, it can be understood that allah almighty has created the earth and the heavens so greatly and has the benefit and the method of each as described above. allah almighty has also created water that is the source of life for every creature and makes the heavens as a protector for the creatures that exist in the earth so as to be protected from any form of radiation or the fall of other celestial bodies. and also has provided various forms of plants and fruits that can be eaten by humans and also animals that are some of the sustenance and favors that allah has provided. therefore humans as chalip on earth must be able to manage and preserve this nature so as not to be damaged so that future generations can feel the favors and gifts that allah has created. allah almighty has also given guidance as well as a warning to man not to make an ally to allah swt, because we have known its greatness. of the things we have contemplated above we can see clearly that allah has proved to a man that the whole universe belongs to allah almighty, he has created the heavens and the earth including the arrangements of his work which have been strung with a great system. the time and night turn that allah almighty has set in balance. facilities and infrastructure such as classic vehicles that still use animals, ships that rely on wind, to modern transportation as encountered today are thanks to the power of allah swt that has subdued nature for humans. allah swt also always reduced rainwater in accordance with the levels so that can be utilized by the creatures that exist on earth. and from all of that allah almighty has given clues that can be seen by the man so that man can develop the guidance given by allah swt so that it can be useful for man. thus, allah almighty is the owner of everything in heaven and on earth. 23 m. quraish shihab, loc. cit., 204 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 meanwhile, according to ibn kathir interpretation of the paragraph above is also not much different from the interpretation made by quraish shihab. ibn kathir also explained that the creation of the heavens and the earth have been incensed and in accordance with their orbits, the turn of day and night also not escape from the system that governs it so that no one predates and preceded because everything has been arranged so as not to experience delays. the ark that the ocean did not escape from the power of allah swt in laying the ocean so that, the ark can carry all human needs. the rain that is descended to earth is also a grace given by allah almighty to his creatures who are assisted by the wind so that the rain can spread outside the surface of the earth. and of all these are signs of the greatness and power of allah that has been shown to the man with real proof. 24 so it can be concluded that this verse is a proof or signs that show the power and greatness of allah swt in the process of creation of the heavens and the earth and the arrangement of the system in it so that all that is there will not collide with each other because there has been a system which governs it by putting everything in accordance with its orbit. with this regulating system man can live peacefully on earth because all that is needed has been available, just how human beings are able to take advantage of what allah has given, of course with the minds and minds of humans can easily know all kinds of instructions that exist including making the ark that is able to sail the ocean to carry all human needs and utilize everything that exists in this for the benefit of human life. the word bawwa'akum/put you from the word ba'a which means back. the point is that allah swt made their place of residence as a comfortable place to return to rest after doing various activities. meanwhile, the scholars understand the word qushur which is translated with large buildings in the sense of houses in winter or rainy days because he is strong enough and sturdy to stem the water and fortify people from cold exposure. while the definition of a houses as a place to live in the summer and a place to grow crops. there are also scholars who 24 ibnu katsir, shahihtafsir ibnu katsir terj, (jakarta: pustaka ibnu katsir), jilid 1. p. 131-132 rani: nature conservation in islam | 205 understand the word qushur in the sense of housing that is given a guardrail. 25 so it is concluded that the explanation of the verse that man has been awarded a very big favor from allah swt and has been made chalip/leader on this earth. and from all the favors that exist on this earth, a man can take advantage of all the contents that can be used a house to take refuge from danger and also from the weather. allah almighty also provides a variety of facilities and facilities so that the human-built building can be sturdy and strong. allah almighty has also warned not to cause damage on earth by remembering the blessings he has given to this great man. therefore humans are required to preserve and manage this nature properly so as not to cause damage that can harm human beings and all living things that exist on this earth because of human ambition to master nature. on the contrary man on this earth as a leader who is obliged to maintain and manage nature properly so that balance can be maintained properly. prohibition of damage in this verse described the ugliness that human beings have done that are not merely fraudulent lies, but there are others, that is, the insanity of perception and recognition that is not in place so that if it is said to be reprimanded to them: do not make mischief on earth, they answer: we are (only those of us who are always doing correction), their remarks are disputed, they are indeed the ones who are truly destructive. 26 earth damage is an activity that results in something that meets value and works well and is beneficial to lose some or all of its value and benefits. if someone finds something that is not functioning or lost its usefulness and then does the activity (repair) so that return the benefits of something missing can be reunited then someone can be said a mushlih. more than that a muṣhlīḥ is a person who finds something that has benefits and he performs activities so as to give birth to the added value and quality benefits of something so that the quality and benefits are higher than before. 27 25 ibid., 26 m. quraish shihab, op. cit., volume 1, p. 125 27 ibid, p. 125-126 206 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 verses 11 and 12 of surat al-baqarah illustrate that the people who actually do the damage on earth are not aware of his actions. their destruction will, of course, bring a bad impact on themselves, yet even though they seem unaware of the damage they have done, it is because they have been deceived by the devil that makes them see the beauty of something bad. the destruction they make is of course reflected in several aspects, among others: the destruction that occurs to themselves who are reluctant to seek medical treatment so exacerbate their situation. furthermore, the devastation that occurs to their families and children because of their poor exemplary values is reduced. in addition, the destruction that occurs to society by prohibiting people to do good and spread negative issues that cause hatred and division in society. 28 ibn kathir affirmed the view said by hasan that among the forms of destruction done on earth is the believers make the disbelievers as guardians (leaders or protectors). but know what they think of as an actual repair is damage, but because of their ignorance so they do not realize it is the real damage. 29 from these aspects, it can be seen that in fact what has been described in the qur'an has been proven to occur in today's world. this can be seen by human self with real evidence that already exists because indeed the damage that occurred in this world has occurred and there is some damage that is bad and permanent so it is difficult to be overcome again. although they consciously have done the damage they still do it repeatedly and continuously. the universe created by allah swt in a very harmonious, and fulfilling the needs of the creatures and allah also makes it good and ordered his servants to fix it. the sending of the prophets to correct and straighten the chaotic life in society is one of the forms of divination by allah. whoever does not welcome or even hinder the coming of the prophets, then they are among those who have done destruction on earth. this verse expressly emphasizes the prohibition, because damaging after being repaired is worse than destroying it before it is repaired. 30 28 ibid., 29 katsir, op. cit., jilid. 1, p. 143-144 30 ibid rani: nature conservation in islam | 207 in the word of god        (wad’uhu khaufan wa thama’an) "pray to him in fear and hope ". there are also those understand it in the sense of "fear, not to prayer is not granted". this opinion is not in accordance or in line with the advice of the messenger of allah, in order to pray with full confidence and hope of allah swt to hear prayer. this verse seems to tell the human being to gather in him the fear of allah swt and hope for his grace and do not ever suspect that the prayer is not granted because with the real seriousness is enough. 31 the word muhsinin is the plural of the word muhsin. for a human, this trait describes the peak of the good that can be achieved. that is when he sees himself in others so that he gives to others what he should take his own being ihsan towards allah swt. it is the melting of the human self that he only "sees" allah almighty, for the man against his fellow man is that he no longer sees himself and sees only others. a muhsin is superior to a righteous person because the just demands all his rights and does not withhold the rights of others, he gives him to the true degree, whereas the muhsin gives more than he should give and is willing to accept what is less than his right. in a part of verse             inna rahmatallahi qaribun min al-muhsinin/ the mercy of god is close to al-muhsinin also a long discussion of scholars. because the verse uses the word qarib or close which according to arabic rules should be shaped mu'annas/ feminism, ie qaribatun not qarib (mudzakkar). while superficial people intend to blame this verse because according to them, it is against the rules of language. "nature must be in accordance with the characteristic, if the feminism, its nature must be so." that is the formulation of the rules of the arabic language. therefore the formulator introduced what is called a syadz or exception to accommodate what it is. a man should not be arrogant towards nature but should be friendly with him while thankful to allah almighty by following all his guidance, whether related to the universe or the self of man himself. this verse explained that allah almighty has given warning to human beings in order to preserve and protect nature, because allah has 31 ibid 208 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 repaired it. so humans have no right to destroy it because it will not bring benefits otherwise, it will bring disaster to humans. he warns people of this because he knows that man will not be able to fix it if the damage has already happened and that will get the consequences and disaster for the damage that happens is the man himself. people should be grateful for what god has given them because the grace and grace of god are very close to them. therefore, it is better for them to pray and ask forgiveness of allah almighty. the fragmentation of al-musrifin is derived from the word neuron, ie the exceeding of the limit. what is meant here is the non-muslim figure. this command is for all human or in the other word this is a general command. exceeding the limits made by them must have been repeatedly done and the form is also diverse. the word yufsidun or damaging serves to explain the exceeding of the limit. it is displayed in the form of muddri (present and future) to imply continuity of destruction. someone will not be said to be a destroyer if only done once but different if done repeatedly and repeatedly so that makes it something that entrust and become personality. 32 damage is an activity that results in something that fulfills its values or functions well and beneficially loses some or all of its value so that no or less function and its benefits are caused by the act of the destroyer. destruction is the opposite of improvement so as to establish the existence of destruction can already mean no improvement. so, the verse above, still includes a sentence; "they do not make repairs?". thahir ibn assyria argues that the phrase implies that they have done nothing at all except destruction, this verse says, as saying: "they did not do anything on earth except destruction. 33 this above verse also still has to do with the verse which has been described previously above that is about the prohibition to do damage on earth and follow those who have exceeded their limitations so as to do damage. the destruction they do will certainly hurt them because they cannot fix if something is broken. damage has been caused it is not easy to be repaired so it will cause something it is getting damaged and still disaster. 32 ibid 33 ibid, rani: nature conservation in islam | 209 just as the interpretation that ibnu katsir has made about this verse, he assumes that the exceeding of the limit that has been done by man is a greedy nature and not satisfied with everything. the excesses of the borders take on a wide variety of shapes, such as those who like to boast that are actually beyond their needs. they should do more useful things and bring rewards for the final day. and do not follow in the footsteps of leaders or orders of the authorities who always do damage, shirk, kufr and against the truth. 34 in this verse it is clear that try your best to acquire earthly possessions and gifts with the limits which allah has decreed, carouse in earnest way through what allah has bestowed with the fruit of your efforts, that is the happiness of the hereafter, by way of ignoring or disregarding your part from the pleasures of the world and do good to all parties, as allah swr has done good to you and do no damage in any form and anywhere on earth, because allah swt does not like those who do damage. 35 the meaning of this verse does not mean that it should only be pure worship and forbid the world. the meaning of this verse is to try your might and your mind within the limits justified by allah to obtain worldly possessions and gifts and seek earnestly in that through what allah has bestowed upon you from the fruit of your efforts is the happiness of the hereafter, according to the guidance of god and at the same time do not forget that ignore your share of the pleasures of the world and do good to all parties, as or because allah has done good for you with his various blessings, and do no damage in any form in any part on this earth. allah does not love the makers of corruption. 36 the word fima can be understood to contain the most meaning or in general, as well as consolidate in the heart of efforts to seek happiness in the afterlife by doing what allah has bestowed upon men by living life in this world. while the word wa la tansa nashibaka min ad-dunya that is a prohibition to forget or neglect and ignore the part of a person of the pleasure that allah swt give in the world. this argument is understood not to be unlawful to ignore it, but in the sense, it is permissible to do so. 34 katsir, op. cit., jilid 6, p. 608 35 m. quraish shihab, op. cit., volume 9, p. 664 36 ibid 210 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 this verse is an advice that needs to be put forward so that who is advised not spared from the guidance. this kind of sentence many understand it differently, but this advice refers to the prohibition of using his property except to approach the self to the creator in the pure form of worship. this clearly shows that one may use his wealth for worldly life as long as allah's rights concerning possessions have been fulfilled and as long as they do not violate the provisions set by allah. in this verse, there are several important points that must be understood so that there is no mistake that can plunge the first, the view of islam, which states that the nature of the world and the afterlife is a unity. where nature of the world is the place to plant and the afterlife is the place to reap the harvest that is planted during in the natural world. so if in the world inculcate goodness then the good also will be produced in the hereafter and vice versa if the evil that is planted it will produce evil too. 37 the second important coincidence is that it leads to a view which states that the hereafter the true purpose and nature of this world are only limited facilities and facilities that can be used to achieve that goal. so that the better their behavior in the world the easier they reach their happines in hereafter. the third point is the verse patterns that are active and passive. it is linked when talking about the afterlife which emphasizes the command to be earnest and strong in achieving it. while the command concerns happiness this world in the form of passive that is not to forget. and this is what makes the imbalance of the view between the world and the hereafter, because the world is not the only one prohibition of destruction is a warning given by allah to man. destruction is meant here related many things, in the qur'an has been mentioned examples of the peak of destroying the nature of human purity that is not keeping tauhid which allah has granted to every human being.38 this verse implies the appearance of destruction on land such as drought, famine, loss of security, and in the sea such as drowning, lack of marine and river products, due to the disobedience of human hands, resulting in god's taste of feeling a little to them partly from their sin and their transgressions, that they may return to the right path. 39 37 m. quraish shihab, op. cit., volume 9, h. 667 38 ibid 39 m. quraish shihab, tafsir al-mishbāh …, volume 11, h. 76. rani: nature conservation in islam | 211 the verse above clearly stated that the damage that has occurred on land and at sea due to human actions. it means that land and sea are the arena of damage, such as murder, robbery in both places, or it may be interpreted that the damage occurring on land and sea causes an imbalance and lack of benefits. though this universe has been created by allah swt in a balanced and harmonious but because of human acts that do bad deeds cause the imbalance in the work system of nature. ibn assyria proposed several interpretations of the above verses ranging from narrow to broad interpretations. the last meal he put forward is that the universe has been created by allah swt in a system that is very harmonious and in accordance with human life. but they do destructive activities, resulting in lameness and imbalance in the natural work system. ibn kathir argued about this verse which contains allah's warning to man that it appears that the damage that occurred on the ground such as the occurrence of drought and the damage that occurred in the sea is the scarcity of sea products. and the damage that occurred on land and sea this is due to misconduct done by humans so that the amount of natural damage that occurs such as water scarcity if drought arrives, shortage of food products such as plants and fruits. 40 subdue nature allah almighty is the almighty god and omniscient of all things. the universe he created certainly has tremendous benefits and utility for the life of every living being, as well as for the nature not only a source of life but also a comfortable place to live. therefore, allah has subdued this nature so that humans and all other beings can feel the pleasure that allah has given. the meaning of the verse above is allah almighty has created and spread the earth so that stretched wide in order to simplify human life. allah almighty creates the earth in a rounded state with the mountains as a pillar so that the earth does not shake so those complicate the inhabitants therein. the earth has also created everything according to place and size so that with the wisdom it can meet the needs of the 40 katsir, op. cit., jilid 7, h. 120-121 212 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 welfare of beings so that the earth becomes a good means of life in which there are all the needs of both basic and complementary needs. .41 the word of allah swt                wa anbatna fiha min kulli syai’in mauzunin/ (and we grow to him all things according to size) in the word of allah swt many scholars conclude in the meaning of allah swt has cultivate in the world various kinds of plants that are very useful for survival and allah also has arranged in such a way that the known period growth and also its harmonization in accordance with the quantity of the needs of every living being. and it is allah almighty who has established creation as well as habitat in nature. in his word          wa man lastum lahu biraziqin (and whom ye open the giver of sustenance) in the fragment of this verse speaks about the creatures that god has created, be they human beings and the animals that exist on the earth. in this verse, allah almighty has a specific purpose that allah has prepared everything for the comfort and survival of human beings themselves such as to farm, trade, work and so forth. in this verse, it should be underlined that from the number of creatures there are of course weak and strong but even so it does not mean that it is strong that gives them sustenance because those who are strong earn the sustenance of the creator and sustenance fortune. 42 in the creation of this earth, allah swt has prepared everything that can facilitate the life of the creatures that are in it including for humans and other creatures that are very dependent on nature. all facilities and infrastructure have also been prepared to support the life and the benefit of every creature. and all the things that are on this earth is a sustenance that has been given allah swt not from other creatures who feel more powerful but they do not mean the true providers of sustenance. all the abilities and powers that allah granted are used to manage and utilize the facilities that allah has provided on earth. the above verse explains that allah almighty has created the heavens and the earth and arranged its circulation very carefully and regularly and it is allah who has also lowered the rain from the heavens and 41 m. quraish shihab, op. cit., volume 7, p. 108-109 42 ibid. rani: nature conservation in islam | 213 created the laws of nature that govern the descent then he took it out, that is to grow with the help of the rainwater plants and various kinds of fruits as sustenance for use or for animals and other living creatures. and allah almighty has also subjected the ark that is useful for you to be able to sail off the sea quietly to help transport all human needs. and allah swt also has subjected the rivers that can flow into the rice field so that it can be utilized, and has been subdued also the sun and moon circulating continuously in orbit so as to provide warmth and also the benefits to be able to rest and the afternoon can work diligently. 43 in this verse, allah swt uses the word سخر which means subduing something for easy use. something here allah swt subjugates and from what has been subdued human beings can learn and use it without fear to face it and from here obtained by laws of nature. yet even though subdued nature will respond according to what it receives from human actions. humans will feel calm in the face of nature and subdue it because nature will not disobey the laws that have been established for him by allah swt. the subduing of the ark that allah says in this verse is a human ability to make it so that it can be used to sail and lift things in the direction they desire. and before, allah almighty has applied raw materials for its manufacture such as wood and iron and rivers and seas to navigate and the winds that moves it and affects the voyages and that is the meaning of submission of the ark. 44 the word al-mu'shirat is the plural form of the word al-mu'shir it is taken from the word ashara which means blackmail. the almost menstrual girl is named also mu'shir because it has reached a certain age that allows him to remove (fluid) certain blood from his body. rain is the result of a collection of seawater vapors and oceans that form clouds and then changes as they get bigger and become droplets-water or snow or both. the vapor that is collected is squeezed and then pours out in the form of rain or dew. because that is the cloud called al-mu'shirat which is blackmail. the word tsajjajan taken from the word ats-tsajj is poured out loud. the word li nukhrija/lest we make it seemingly deliberate to use, not the phrase "we will cultivate", because the purpose of exposure of the above 43 ibid, p. 61 44 ibid, p. 61 214 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 verse content is to prove the power of allah swt to raise and exclude man from his grave alive or in other words raise from the grave, thus that impression was said by ibn assyria. the word alfafan is the plural of the word latif which is taken from the word surround and wrap. what is meant is a limb or tree-linked tree-lined leaves, encircling one another because of its thickness. 45 the verse above is still related to the verses which was discussed above , this verse asserts that allah swt who has lowered water in the form of heavy rain from the sky and with the help of the rain we issued, that is growing all kinds of plants, so we remove from it the green vegetation, the greenery. to further explain about his power that we remove from it, that is from the green plants are stacked grains, that is many when previously he only one seed. 46 in the book al muntakhab fi-tafsir written by some experts argued that this verse explains the process of creation of fruit that grows and develops through several phases so as to reach the phase of perfect maturity. in the maturity phase, the resulting fruit contains various nutrients needed by the human body and animals. 47 in this verse also explains that the source of water in the soil is derived from rain water, while sun as the source of all life. but only grew that can store and process energy from the sun and the result of the process is left to humans and animals in the form of food. the end of this verse reads              (unzhuru ila tsamrihi idza atsmara wa yan’ih), meaning notice the fruit at the time of the tree fruitful and maturity). it is this command that encourages various technological advancements in the field of botanics (science of plants) which until now continues to grow and rely on methods of outside observation of all organs in all phases of its development. 48 this verse has an important role in the science of crops and food because this verse is an indication that allah grants to man to practice his own meaning of this verse. the development of science and technology 45 ibid., p. 12-13 46 ibid., p. 573-574 47 ibid, 48 ibid rani: nature conservation in islam | 215 about the plant was not spared from the explanation that has been described in this paragraph. so this clearly proves that allah swt has prepared everything in this for human beings use and learn from him about what humans want to know. as is the case with crop science described in this verse. conclusion interpretation of m. quraish shihab against the preservation of nature is divided into several aspects, namely the universe (earth) as a human residence and the prohibition to do damage. so that the human can amange the nature without demaged it. all the things that have happened in this world are the result of what they have done during their life if the wise man in managing and utilizing nature properly then the damage caused by human deeds will not happen. so humans must keep this nature well because this nature is not only a place to live for humans but also for all creatures of allah almighty. if nature is broken then humans certainly cannot live comfortably in this area, because humans need everything that exists in this to continue life on earth. the concept of nature conservation according to m. quraish shihab is to preserve the nature must be done and hastened this thing considering the amount of damage that has occurred in this nature which of course this can have a real impact on living things in it. the resulting impacts, of course, will bring enormous harm to human beings, given that most of the damage occurring in nature is due to their own behavior because of the overly consumerist attitude and also of self-satisfaction and pleasure without thinking about the consequences will result from their attitude. references abdul-matin, ibrahim, greendeen inspirasi islam dalam menjaga dan mengelola alam, terj. aisyah, jakarta: zaman al-farmawi, dr. abdul hayy, metode tafsir maudhu’i dan cara penerapannya, diterjemahkan oleh drs. rosihon anwar, m. ag., bandung: cv pustaka setia. asyarie, sukmadjaja, rosy yusuf, indeks al-qur’an, bandung: pustaka, 2006 departemen agama ri, al-qur’an dan terjemahnya, bandung: cv penerbit j-art, 2004. 216 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 h. muhammad, m.ag., dr. h. su’aib, tafsir tematik: konsep, alat bantu, dan contoh penerapannya, malang: uin maliki press, 2013. hadhiri sp, choiruddin, klasifikasi kandungan al-qur’an, jakarta: gema insani press, 1993 jumin, hasan basri, sains dan teknologi dalam islam: tinjauan genetis dan ekologis, jakarta: rajawali pers, 2012. katsir, ibnu, shahih tafsir ibnu katsir terj, jakarta: pustaka ibnu katsir majid, abdul bin aziz al-zindani, et. al, mukjizat al-qur’an dan as-sunnah tentang iptek, jakarta: gema insani press, 1997. rahman, afzalur, ensiklopediana ilmu dalam al-qur’an, diterjemahkan oleh taufik rahman, bandung: mizan media utama, 2007 shihab, m. quraish, membumikan al-qur’an; fungsi dan peran wahyu dalam kehidupan masyarakat, bandung: mizan, 1993 dan 2000. syahbibi, m. ridho, metodelogi ilmu da’wah, yogyakarta: putaka pelejar, 2008. tim penyusun, buku pedoman penulisan skripsi mahasiswa, curup: stain curup, 2013 wahyuni, sri, kamus besar bahasa indonesia, jakarta: pustaka phoenik, 2007. zuhaili, prof. dr. wahbah, et. al., buku pintar al-qur’an seven in one, jakarta timur: almahira, 2008 nur laila, anita, gerakan masyarakat dalam pelestarian lingkungan hidup, jurnal politik muda, 2014. 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, the prophet is a chosen human being who gets the essence of truth, because of the influence of the active intellect on his imagination. the same essence is obtained by philosophers. the difference lies in how to get it. philosophers obtain truth from the bottom up, namely from the senses up to the imagination, and up again to the thinking power so that they can relate and grasp the 25 muhammad iqbal, metafisika persia, suatu sumbangan untuk sejarah filsafat islam, ed. joebaar ayoeb (bandung: mizan, 1990), 53–54. 26 muhammad yusuf musa, bain al-din wa al-falsafah (kairo: dar al ma’arif, 1971), 70. hidayah: ibnu miskawaih's islamic economic thinking | 167 essence of truth from the active intellect. meanwhile, the prophets get it directly from the active intellect as god's grace.27 so, the source of truth obtained by the prophet and the philosopher is the same, namely the active intellect. this thinking is in line with al farabi. because the truth is one, both to the prophet and to the philosopher, the first to accept and follow what the prophet brought was the philosopher. the prophet brought teachings that did not conflict with reason. humans need to bring to the prophet teachings that do not contradict useful things that can lead to happiness in this world and the hereafter. c. moral according to ibn miskawaih, morality is a mental attitude that contains the impetus to act without thinking and consideration. this mental attitude is divided into two, some from character and some from habit and practice. thus, it is very important to uphold the right and healthy morals because such a basis will give birth to good deeds without difficulty. praiseworthy morality as a manifestation of character is not often found. the most found among humans are those who have, less commendable traits, because of their character.28 therefore habits or practices and education can help a person to have these commendable qualities; it should also lead people to despicable qualities. ibn miskawayh rejected the opinion as a greek thinker who said that morals derived from character cannot be changed. ibn miskawaih emphasized the possibility of moral change, especially through education. thus, it is found that in the community there are people who have morals who are close to angels and some are closer to animals. ibn miskawaih argues that man is a microcosm in which there are similarities with what is contained in the microcosmos. the five senses possessed by humans, in addition to having distinctive powers, also have shared senses that act as a binder of fellow senses.29 27 ibrahim madkur, fi falsafat al-islamiyyat wa manhaj wa tarbiquh (kairo: dar al ma’arif, 1968), 87–88. 28 hasyimsyah nasution, filsafat islam (jakarta: gaya media pratama, 1999), 70. 29 musa, bain al-din wa al-falsafah, 55. 168 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 then this power shifts to the level of imagination which is located in the front of the brain. from the imagination, it rises to the power of thought so that it can connect with the active intellect to know things that are divine. given the importance of moral development, ibn miskawaih gave great attention to the education of children. mention that childhood is a link between animal souls and intelligent human souls. in the child's soul ends the animal horizon and the human horizon begins. therefore, children must be educated in noble character by adjusting their plans according to the order of the forces that they desire, children are educated in the manners of eating, drinking, and dressing, and others.30 then the nature of courage, self-control is applied to direct the power of anger. then the thinking power is trained by reasoning, so that the mind can eventually master all behavior. as for ibn miskawaih's thoughts on history, it is philosophical, scientific, and critical. according to him, history is not just a narrative that only reveals the existence of kings and entertains them, but furthermore is a reflection of the political structure, ccommunity economy at a certain time, or it can be said that history is nations or countries about the ebb and flow of their culture. history not only collects past facts into an organic unit, but also determines the form of something that will come. d. soul the soul according to ibn miskawaih is an eternal spiritual substance, not destroyed by the death of the body. happiness and misery in the hereafter will only be experienced by the soul. the soul is immaterial because it is different from the material body. regarding the difference between the soul and the body, ibn miskawaih put forward arguments. the soul has three powers, namely the power of thinking, the power of courage, and the power of desire. each of the three powers gives birth to the qualities of virtue, namely wisdom, courage, and simplicity. the alignment of the three virtues will result in the policy resulting in a fourth policy, namely fairness. there are seven kinds of wisdom, sharp in thinking, quick in thinking, clear in understanding, sufficient 30 hana al-fahuri dan khalil al-jarr, tarkh al-falsafah al-arabiyyah (beirut: muassasat li al-thaba’ah wa al-nasyr, 1963), 366. hidayah: ibnu miskawaih's islamic economic thinking | 169 certainty, careful in seeing differences, strong memory, and able to express. courage has eleven qualities, generous, patient, noble, steadfast, serene, majestic, brave, hard-hearted, friendly, passionate, and compassionate. there are twelve simplicity, shame, kindness, justice, peace, self-control, patient, calm, pious, orderly, honest, and independent.31 the last statement above was intended by ibn miskawaih to break the materialist view that negates the soul for humans. it turns out that ibn miskawaih succeeded in proving the existence of a soul in humans with arguments like the one above. however, the soul cannot be material, even if it resides in matter because matter takes only one form at a time. in another agreement, ibn miskawaih also distinguishes between knowledge of the soul and knowledge. islamic economic thought of ibn miskawaih before humans discovered money as a medium of exchange, the economy was carried out using a barter system, namely goods were exchanged for goods or goods for services. according to shah wali allah ad-dahlawy, (a great scholar from india who lived in the 18th century ad), in the primitive stage or jungle life, humans have made barter exchanges and have collaborated to meet their needs. this barter system is the first known system in the history of world trade. this happened long before the vii century ad (before the time of the prophet muhammad). in ancient history, livestock was the dominant medium of exchange. however, in this case, a problem (obstacles) arises because livestock are goods that are not durable and too large to be used as a medium of exchange. according to agustianto, the barter system faces many obstacles in trading and business activities. the obstacles include, first, it is difficult to find the desired person. second, it is difficult to determine the value of the goods to be exchanged for the desired goods. third, it is difficult to find people who are willing to exchange their goods for the services they have or vice versa. fourth, it is difficult to find needs that will be exchanged at a fast time according to desires. that is, to obtain the desired 31 ahmmad daudy, kuliah filsafat islam (jakarta: bulan bintang, 1986), 61. 170 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 item, sometimes takes a relatively long time. without currency as a standard of price and medium of exchange, the process of fulfilling human needs becomes difficult. in the barter economy, transactions occur when both parties have two needs at once, namely the first party needs goods owned by the second party and vice versa. for example, a person has some grain, and needs a camel which he does not have. others have camels and need grain. so, there was barter. however, in this case, how much grain will be exchanged for a camel, the size is not clear, there must be a standard.32 according to thahir abdul muhsin sulaiman in the book 'ilajul musykilah al-iqtishadiyah bil islam, in measuring the price of goods to be exchanged, there must be a standard (size). in the above case, it is difficult to determine how much grain for a camel, likewise if someone buys a house with clothes, or a slave with shoes, or flour with a donkey. the process of such a barter transaction is felt to be very difficult, because there is no clear measure of the price of an item. if this continues, the economy will stagnate and stagnate. to facilitate this condition, allah created dinars and dirhams as judges and measures the price of an item. for example, a camel is equal to one hundred dinars, a goat is 20 dinars, a bushel of wheat is 1 dirham, and so on. to overcome various obstacles in barter transactions, humans then use more effective and efficient tools. the medium of exchange was money which initially consisted of gold (dinar), silver (dirham). thus valuable commodities such as livestock were replaced with metals, such as gold or silver. this precious metal has advantages; first, metal is a durable item. second, it can be broken down into smaller units. third, gold (dinar) and silver (dirham) coins are always in accordance with their intrinsic value and nominal value. so that the economy is more stable and inflation can be controlled. this is very different from paper money whose nominal value is not balanced with its intrinsic value (material value). this system is prone to crisis shocks and prone to inflation.33 32 agustianto, percikan pemikiran ekonomi islam (bandung: cipta pustaka media, 2002), 97. 33 agustianto, “konsep uang dalam islam,” alhikmah.ac.id, 2013, https://www.alhikmah.ac.id/konsep-islam-dalam-islam/. hidayah: ibnu miskawaih's islamic economic thinking | 171 ibn miskawaih's pattern of thought was inspired by many greek philosophers, especially in psychology, as expressed by mm sharif that ibn miskawaih's psychology rests on the traditional spiritualistic teachings of plato and aristotle with platonic tendencies, so it can be ascertained that by inheriting the mindset of these two figures, ibn miskawaih also views that human reason (thinking power) has an important role to make humans in a more noble position. based on this thinking power, humans can also distinguish between right and wrong, as well as good and bad. and the most perfect human beings are those who have the most correct way of thinking and the noblest in their efforts and actions.34 according to ibn miskawaih, humans consist of two substances; firstly the substance in the form of the body (al-jism) as material insight, and secondly the soul (al-nafs) the dimensionless substance as immaterial insight and this is the essence of man. the soul is not a body, is not part of the body, nor is it a state in the body, but something else with the body, both in terms of substance, judgment, characteristics and behavior.35 meanwhile, thought in the field of islamic economics, ibn miskawaih in his book, tahdib al-akhlaq, has many opinions at the level of ethical philosophy in an effort to synthesize aristotle's views with islamic teachings. he discussed 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. he also discussed a lot about the advantages of gold coins (dinars) 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, popular, and desired by many 34 jalaluddin and usman said, filsafat pendidikan islam , konsep dan perkembangan pemikirannya (jakarta: raja grafindo persada, 1996), 135. 35 ramli, ‘pendidikan dan ilmu pengetahuan dalam upaya mencari format pendidikan yang islami (kajian pemikiran ibnu miskawaih)’, el-furqinia, 10 (1) (2015). 172 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 people.36 a. the concept of the exchange of goods according to ibn miskawaih ibn miskawaih in his book tahdib al akhlaq argues a lot at the level of ethical philosophy in an effort to synthesize aristotle's views with islamic teachings. he discussed a lot about the exchange of goods and services and the role of money. according to him, humans are social creatures who most need each other to meet the needs of goods and services. therefore, humans will exchange goods and services with appropriate compensation (reward, almukafat al-mukafat almunasihab).37 he is wise enough to realize that measuring with the size of money is not perfect. thus, it becomes important for the authorities to intervene with reasons to ensure justice between the parties to the transaction. for example, if a shoemaker uses the services of a painter and he provides his own services, this will be a reward if the work of the two is balanced. in this case the dinar will be an assessment and balance between the two. he emphasized that metals that can be used as currency are metals that can be universally accepted through conventions, namely durable, easy to carry, not damaged, desired by people and the fact that people like them.38 b. the concept of role and exchange according to ibn miskawaih in ancient time, people traded in many parts of the world using the barter system. that was the system of exchanging goods for goods or goods with services that aim to meet needs. but in its implementation there were several obstacles and problems. therefore, to overcome the obstacles and problems that occur, it was thought to use a more efficient and effective medium of exchange. simple doesn't complicate but still has value. this medium of exchange became known as money, but in this day and age, money no longer functions as a medium of exchange but also has 36 karim, sejarah pemikiran ekonomi islam. 37 nur chamid, jejak langkah sejarah pemikiran ekonomi islam (yogyakarta: pustaka pelajar, 2017), 215. 38 annisa silvi kusumastuti and syamsuri, ‘konsep pertukaran dan peranan. hidayah: ibnu miskawaih's islamic economic thinking | 173 other functions.39 after discussing the origin of money, we will now discuss ibn miskawaih's thoughts on the role of money. according to ibn miskawaih, in exchanging money, it will act as an assessment and balancing tool (almuqawwim almusawwi baynahuma) in exchange, so that justice can be created. because actually the prophet forbade exchange if the value is not the same because it can cause losses, namely one party wins and the other party loses. or it can also create a usury gap between the two perpetrators. in addition, he also discussed the advantages of gold money (dinar) which was widely accepted and became a substitute (mu'awwid) for all types of goods and services. this is because gold is a metal that is durable, easy to carry (convenience), incorruptible (incorruptible), desired by many people (desirable), and people like to see it. 40 in history, gold and silver were chosen as money that has a durable commodity. the type of money that has intrinsic is called full bodied money or also commodity money. and nowadays this system is growing into paper money backed by gold and silver (gold reserve standard). according to islamic economists, this gold-based system is considered more fair and capable of being a control for the government to print money according to the available gold value.41 also the intent of ibn miskawaih's thought is that he also explained that money is the subject of justice. he saw that gold became universally acceptable. the good qualities of a particular metal: durability, portability, incorruptibility, desirable by people and the fact that people love to see it. in fact, many of the thoughts of muslim economists preceded the emergence of conventional thought, and also many theories that were previously described by muslim economists. this proves that muslim thinkers or contributions have already existed and are thought to be more 39 andri soemitra, bank dan lembaga keuangan syariah (jakarta: kencana, 2009), 1. 40 nur chamid, jejak langkah sejarah. 41 andri soemitra, bank dan lembaga. 174 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 advanced than conventional thinking.42 conclusion from the results of the discussion on ibn miskawaih's islamic economic thought (a study of the concept of exchange and the role of money according to ibn miskawaih), the following conclusions are drawn: first, his full name is abu ali ahmad ibn muhammad ibn ya'qub ibn 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-thaba ri, and studied philosophy with ibn al-khammar, a wellknown commentator on aristotelian philosophy. second, in the field of education, ibn miskawaih 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. meanwhile, there are 41 works written by ibn miskawaih from various disciplines. third, thoughts in the field of islamic economics ibn miskawayh discusses 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 almusawwi 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. bib lio graphy abdullah, boedi. peradaban pemikiran ekonomi islam. bandung: pustaka setia, 2010. abdurahman badawi, miskawaih. history of muslim philosophy. edited by mian mohammad sharif. wiesbaden: otto harrossowiz, 1963. affandi, faisal. “fungsi uang dalam perspektif ekonomi islam.” eksya : jurnal ekonomi syariah 1, no. 1 (2021): 82–91. agustianto. “konsep uang dalam islam.” 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filsafatnya. jakarta: rajawali pers, 2012. soemitra, andri. bank dan lembaga keuangan syariah. jakarta: kencana, 2009. 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): 67–84. hilaly basya dan david alka. amerika perangi teroris bukan islam. jakarta: center for moderate moslem (cmm), 2004. irawan, deni, and zarul arifin. “the relationship between islamic fundamentalism and radicalism with social conflict.” al-tahrir 21, no. 1 (2021): 35–53. kushner, harvey w. “encyclopedia of terrorism.” sage publication. 2003. kwon, heonik, and seong nae kim. “religions in cold war korea and peacemaking: guest editors’ introduction.” journal of korean religions 9, no. 1 (2018): 5–10. 206 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 luthfi assyaukanie. ideologi islam dan utopia. jakarta: freedom institute, 2011. m. imdadun rakhmat. arus baru islam radikal: transmisi revivalisme islam timur tengah ke indonesia. jakarta: erlangga, 2007. mahfud, c., n. prasetyawati, w. wahyuddin, z. muhibbin, d. s. y. agustin, and h. sukmawati. “religious radicalism, global terrorism and islamic challenges in contemporary indonesia.” jurnal sosial humaniora 11, no. 1 (2018): 8–18. mandaville, peter. islam and politics. routledge, 2020. mehdi muzaffari. kekuasaan dalam islam, terj. abdurrahman ahmed. jakarta: pustaka panjimas, 1994. mietzner, marcus, 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. muhammad mustofa. krimininologi, kajian sosiologi terhadap kriminalitas, perilaku menyimpang dan pelanggaran hukum. jakarta: fisip ui press, 2007. quintan wiktorowicz (ed). aktivisme islam dan teori gerakan sosial. edisi digi. jakarta: yayasan abad demokrasi, n.d. s. hamid hasan. “‘pendekatan multikultural untuk penyempurnaan kurikulum nasional.’” kompas, 2003. sahrasad, herdi, and al chaidar. “radicalism, fundamentalism and terrorism in indonesia: a political reflection.” journal of asia pacific studies 5, no. 2 (2019). samuel p. huntington. benturan antar peradaban dan masa depan politik dunia. yogyakarta: penerbit qalam, 1996. ajis : academic journal of islamic studies vol. 3, no. 1, 2018 iain curup – bengkulu | p-issn 2580-3174, e-issn 2580-3190 available online: http://journal.staincurup.ac.id/index.php/ajis empowering women to understand their role as the prime builder of inclusive society badrah uyuni unviersitas islam negeri syarif hidayatullah, jakarta badrah_uyuni@yahoo.com abstract: the inclusive society is the condition where all people fell valued. their differences are respected, and their basic needs are met so they can live in dignity. there are many ways to achieve this dream to become true in society. one of the best ways is to acknowledge woman’ roles as the prime part of the society. as women build half of society and responsible for the nurturing, guidance and reformation of the generations of both men and women. when the women as the first teachers do not have a strong foundation in their own divine identity, we are distorted our beliefs about relationships and our own world, and when it could be accommodated this so called inclusive society. in fact, they are often at a disadvantage condition due to many factors which are rooted in the society. there are some steps that have been done to increase women's dignity by the government, society, non-governmental organizations and the like. and it is considered successfully develop the life style of most people from the outlook of t he education, economic, health, politics and others. however, there is missing link that should be existed on these improvements. the consciousness and the awareness of the women responsibility for her to developing their authentic identity is should be recognized not only by them, but also by the community in general. the family, the society and the government in general should accommodate their existence, and never ending awareness to be always mature in building the inclusive society. key words: empowering women, inclusive society. introduction an inclusive society is a society that over-rides differences of race, gender, class, generation, and geography, and ensures inclusion, equality of opportunity as well as capability of all members of the society to mailto:badrah_uyuni@yahoo.com 26 | ajis, vol. 3 no. 1, juni 2018 determine an agreed set of social institutions that govern social interaction.1 the world summit for social development (copenhagen, 1995) defines an inclusive society as a “society for all in which every individual, each with rights and responsibilities, has an active role to play”. such an inclusive society must be based on respect for all human rights and fundamental freedoms, cultural and religious diversity, social justice and the special needs of vulnerable and disadvantaged groups, democratic participation and the rule of law. it is promoted by social policies that seek to reduce inequality and create flexible and tolerant societies that embrace all people.2it’s about who we are as a society and it’s about respecting the different people that come together to make up who we are as a society. so that’s again another level or another shift in perspective.” meanwhile, social inclusion is understood as a process by which efforts are made to ensure equal opportunities for all, regardless of their background, so that they can achieve their full potential in life. it is a multi-dimensional process aimed at creating conditions which enable full and active participation of every member of the society in all aspects of life, including civic, social, economic, and political activities, as well as participation in decisionmaking processes.3 an inclusive society is everyone’s responsibility. as according to the study of united nations in order to promote social inclusion, it is important to understand the processes through which individuals or groups are excluded, as promotion of inclusion can only be possible by tackling exclusion. social inclusion needs to occur on various dimensions and multiple levels. it is a process through which the dignity of each individual is recognized, needs and concerns of all people are reflected, rights of all people are not only guaranteed in legislation, but also respected, and people are able to participate actively in life activities. the process of social inclusion needs to take place simultaneously at multiple levels, from the individual, community and local levels, to the regional and national levels, as social inclusion is a subject which concerns all stakeholders in society. while social inclusion involves formal (societal) 1http://www.un.org/esa/socdev/egms/docs/2009/ghana/inclusive-society.pdf. (expert group meeting on promoting social integration, helsinki, july 2008) 2http://www.un.org/esa/socdev/egms/docs/2009/ghana/inclusive-society.pdf 3http://www.un.org/esa/socdev/egms/docs/2009/ghana/inclusive-society.pdf http://www.un.org/esa/socdev/egms/docs/2009/ghana/inclusive-society.pdf badrah uyuni, empowering women | 27 level engagements, ensuring that institutions in society reflect, uphold, respect, and activate the inclusive processes within society, it at the same time, addresses the informal (individual) level of engagements, and as such, perceptions and experiences of individuals, how they think and feel, also need to be taken into account. on the one hand, social inclusion reflects, an individual’s experience of and possibilities for selfactualization, and on the other hand, societal capacities to eliminate causes of exclusion and ensure equal opportunities for all.4thus social problem of society will arise even only one element of societywho can not create and manage well. and automatically these will impact the improvement and the harmony of society itself.5 there are many reasons that lead to the existence of social problems. the impact is diverse, it could be positive and negative impacts. these impacts could be manythings. there would be a gap between the rich and the poor; orincreasing the creativity of a more diverse society; or the existence of group disputes; orthe emergence of deviant behavior; or increasing community competitiveness; or the decrease of morale and attitude within society; or the increasing of crime rate; or the increasing of unemployment; or the emergence of radical ideas; and so forth. furthermore, individual has social identity. as social identity itself is understood as the individual’s self-concept derived from perceived membership of social groups.6 people also have multiple social identities corresponding to widening circles of group memberships, such as gender, age, education, economic status, ethnicity, religion, language, nationality, etc. even social identity can be made evident through the use of markers such as language, belief, clothes, and behavior, and the effect of the markers depends on their recognition by others.7 woman as an individual and as a part of society 4final report of the expert group meeting on “creating an inclusive society: practical strategies to promote social inclusion”, may 2008, unpublished. 5global→regional→national→ local→ community → household → individual (levels involved in a social inclusion process) 6tajfel, h. & turner, j. c. (1986). the social identity theory of inter-group behavior. in s. worchel and l. w. austin (eds.), psychology of intergroup relations. chigago: nelsonhall 7http://www.un.org/esa/socdev/egms/docs/2009/ghana/inclusive-society.pdf 28 | ajis, vol. 3 no. 1, juni 2018 woman is not only an individual and a significant unit of the society but her existance also influencing the course of social change in society. we can see that how women's role has changed in society from generation to generation.gender inequality and discrimination are root causes of violence against women, influenced by the historical and structural power imbalances between women and men which exist in varying degrees across all communities in the world.violence against women and girls is related to their lack of power and control, as well as to the social norms that prescribe men and women’s roles in society and condone abuse. inequalities between men and women cut across public and private spheres of life, and across social, economic, cultural, and political rights; and are manifested in restrictionsand limitations on women’s freedoms, choices and opportunities. these inequalities can increase women’s and girls’ risks of abuse, violent relationships and exploitation, for example, due to economic dependency and limited survival and income-earning options, or discrimination under the law as it relates to marriage, divorce, and child custody rights. and according to many studies the violence against women and girls is not only a consequence of gender inequality, but reinforces women’s low status in society and the multiple disparities between women and men. moreover,the women’s access to formal peacemaking and peace building processes remains limited.8 on the contrary there are some views which negate the the positive identities of women. that women have lack knowledge in practising public affairs. this argument is refuted by the fact that an ignorant woman is like an ignorant man. not all women are ignorant and not all men are educated. there is still long way to go before women see 8general assembly sixty-second session, introductory statement by ms. rachel mayanja, assistant secretarygeneral special adviser on gender issues and advancement of women, 15 october 2007 advancing gender equality and women’s empowerment. (a) increase and accelerate women’s participation in every aspect of legislative and oversight work with a view to attaining gender equality in politics and in parliaments by 2030, including by using electoral gender quotas where applicable; (b) review the functioning of our parliaments to ensure that they are gender-sensitive institutions and that they provide family friendly facilities; (c) take action to eliminate all forms of discrimination and violence against women and girls; (d) address pay gaps, inequality of access to economic opportunities and harassment in the work place; (e) ensure that women and girls have access to health and education in all instances, including in times of war and conflict; and (f) work in partnership with women and men to those ends. badrah uyuni, empowering women | 29 anything near equity.even as countries have made slow but steady progress on closing the gender gapin education, economics, health and politics. if society help woman to pursue manythings at her improvements and developments, they will help society, all, globally, to succeed.9because women are an important element of our society. and the modern society has started recognizing the individual identity of women. she is believed to have her aspiration, abilities and qualities as a man does have and it is also agreed that she should have the opportunities to develop her faculties and to express them according to her own choice. women as the first teacher and as the prime builder of childrenthe next generation a woman is a mother. a woman is also a daughter and sister. a woman is also a wife. women make up half of society and they are responsible for the nurturing, guidance and reformation of the subsequent generation of men and women. it is believed that the female who imbues principles and faith into the soul of the nation. the extraordinary role of the mother as the first teacher is responsible for the female developing her authentic identity and embracing her sacred feminine. once the child is born, the mother is becoming both the teacher and the guidance. she is the primary foundation and first influence, providing the child with security and love. her authentic and intimate relationships show the child the way to trust.when these teachers do not have a strong foundation in their own divine identity, the children form distorted beliefs about relationships and the world around them. children become frustrated. lt is easy for 9 women’s empowerment  if women had equal employment, they could every country’s gdp  if companies put women in leadership positions, they’d both benefit  if women more politically invoved, we’d have better policies for the need  if women were paid more, families would thrive  if more women held political office, they’d advance more pro-women policies  if women had more stem training, they could change the tech market  if more women held political power, there might be less government corruption http://matchinternational.org/women-change-world-women/ http://matchinternational.org/women-change-world-women/ 30 | ajis, vol. 3 no. 1, juni 2018 them to become angry in childhood and then hold into that anger for the remainder of their lives, becoming lost in deep-seated patterns of frustration instead of enjoying the blessings of this precious human life. every parent actually can not give up his responsibility in educating his children. if we are discussing the children’s education, it is not merely rely on teacher and school. school head and teachers in school are only implementers of parental responsibilities because in time and professionalism are not able to implement them directly. thus, parents are responsible for the children education. education and development of children's intelligence begins since the child was born, and some even started since the child in the womb. therefore, the role of a mother in educating her children is very important. the mother and child's approach begins since the mother contains the child. realizing how big the role of mother as the primary and first educator, then a mother who wants her children can grow and develop well including developing a variety of intelligence that has been owned by the child.the mother should prepare herself with a lot of knowledge provision related to educating children since early age. this should also be supported by the husband as an equal partner in the household. a new study has found that mothers have a greater impact on their children's educational achievements than fathers. by contrast the educational achievements of fathers made no significant impact on their offspring's academic accomplishments even though they may have higher income than their partner, researchers said. prof ian walker, from lancaster university management school, one of the study's authors, told the sunday times: "it seems the mother-daughter relationship is now the transmission mechanism for social mobility. it used to be said that the father was the breadwinner and that would dictate household education decisions. if the father was richer you could afford to stay on at school rather than go out to earn a living. that is clearly no longer the case."10moreover, the role of parents in their children’s education has long been recognised as a significant factor in educational success and school improvement (epstein, 1996, safran, 1996). 10http://www.telegraph.co.uk/education/educationnews/8012011/mothers-arestrongest-role-models-for-childrens-education-report-claims.html http://www.telegraph.co.uk/education/educationnews/8012011/ badrah uyuni, empowering women | 31 woman is seen and considered from the way she behaves, speaks, conducts, dresses, thinks, and her performance. and even her way of connection with others is influenced by many factors. in addition, the maturity in thinking and their experience while facing the obstacles of life, also mostly influenced by internal factors of family. when women as individuals attempts to form inclusive society but is not supported by various factors like the good social norms of society, the good understanding of religion, women’s entity as a basic builder of strong societies. moreover, husbands who can place and posit wives in important positions in the success of their children; not merely rely on formal education but also children’s characters who are ready to face life, society and the challenges of the times. social conditions that place women in important positions and government’ friendly policies toward women's welfare and the improvement of women's life quality, will become the best condition for women. as the inclusive society is not created because of the existence of women. but it can be created if there are women who understand and play an active role about the importance of social inclusion so they will be the the main instrument in the realization of inclusive society. women, family and culture the successful mother is not the one who have never struggled. she is the one who never give up to build the successful of the family. because mother is not a single person who cause someone’s life existance, but she also maintain someone’s longlife journey.11 no matter her current family situation, each woman has the responsibility to strengthen families — their own and those they can influence. the family is also the first tier in the process of social upbringing. it is the family that instills in the child the standards by which he judges everything that he later receives from all social institutions. everyone belongs to a family, and every family needs to be strengthened, protected and nurtured. families are not static or 11mother always steady to become an alarm clock, a cook, a maid, a waitress, a teacher, a nurse, a nanny, a referee, a handy man, an atm, an event planner, a security officer, a personal assistant, a photographer, a counseller, a chauffeur, a hairdresser, a comforter, etc. 32 | ajis, vol. 3 no. 1, juni 2018 monolithic; because every family is unique, yet it is a 'microcosm' of the society at large and is again, reflective of religious, social and political values.if the family is to be a wholesome cradle for human society, it means that the children as continuations of the human race, must find there warmth, patience and every possible advancement in their allround education. for this purpose, they must have a mother who considers the care for her children not as a part-time job but as one of her foremost duties. and they must have a father too, who "according to the patriarchal nature of islam, is an imam for the family on whose shoulders rests the religious responsibility of the family. however the women's role of being a mother and a wife are not her only roles. the women’s role to upbring the better society relies on her family’s tradition and social conditions. the family gives great influences in the woman’s lifestyle, the why of thinking, and so forth.for this, family’s members and their why of thinking and style of parenting impress the woman’s life. a good father figure who protects his family can inspire his children to do the same, especially for girls that idol figure like his father would decides to find her companion life just like her father. as a father is the policy maker of the entrusted family, his duties are not merely to give a living, provide protectionand security, love family, and give advice. but he automatically should understand and learn his female children need, strengthen her mentally to be a great candidate of woman who able to build a better society even an inclusive society. until the middle of ninetenth century,girls and women were educated only for traditional household works. but now, the society is witnessing changes in the role-status of women. there is greater emphasis on education girls and women in the same way as we educate boys and men. the modern-day parents want to fulfill the aspiration of their children without gender parity.however when women have equal opportunities to get education as men, but do not understand their vital role in preparing the next generation, they can, at the very least, only prepare their children's education without making them ready and tough enough to face the dynamics of life. particularly the facts that connect to their existence in printing the exquisite human beings who have a strong and smart character both from the religious side of human and who lively badrah uyuni, empowering women | 33 understand the complexity of life and tolerant to the differences that god created to be known and grateful. we must not forget that the woman has a noble and significant task entrusted to her by allah almighty, child-bearing and motherhood. a man cannot undertake this most noble of tasks, which is being denigrated today by some; furthermore the human race itself would disappear in the absence of this process. moreover, it is the mother that suckles the baby with her milk, giving out of care, nurturing the child, the effects of which remain with child throughout his life. the woman is also the lord of the house and it is her task to care for the family and prepare the home as a place of comfort; her role is a huge responsibility and noble mission that must not be in any way neglected or underestimated. these characteristics, duties and rights which have been allocated to women by allah are in balance with the duties she has towards her husband and her children. these duties must be given precedence over other responsibilities and they are necessary for the stability of the family which is the basic cell of the society and the cause for its cohesion, strength, and efficiency.12 islamic laws and cultural customs impact various stages of a muslim women's life, including her education, employment opportunities, rights to inheritance, dress, age of marriage, freedom to consent to marriage, marriage contract, dowry, permissibility of birth control, divorce, sex outside or before marriage, her ability to receive justice in case of sex crimes, property rights independent of her husband, and when salat (prayers) are mandatory for her.and assumptions; unfortunately the discussion is more often than not a negative one. the most common perceptions are of women living under the oppressive dictatorships of their husbands and fathers, forced into marriage, and of course suffocated under the veil. in terms of her contribution and role in society the witticism is one of the woman restricted only to kitchen, bed, and washroom. 12 however, the husband has a right to permit his wife to work. this right is to be regulated by an agreement between the husband and the wife. such rights should not be regulated by law and the authorities should not interfere with them except in some rare cases. 34 | ajis, vol. 3 no. 1, juni 2018 but, with the growing resurgence and political awakening of muslims worldwide, the political voice of muslim women in contributing to the improvement of society must not be ignored. indeed, examples of such activism exist from the time of the prophet (saw) to the present day. islam defines politics as taking care of the affairs of the ummah, muslim women do not live separately but live amongst and are part of the ummah, they feel the problems that exist in society and the world at large, they feel the absence of islam, and see the injustice of the oppressive regimes. and muslim women are part of society; hence they have a key role to play in the development towards a truly islamic society and beyond. in islam a women is seen as an honour and an invaluable part of the ummah. policies on women there are many reasons that have prevented girls from getting education and going to school. besides that poverty, pregnancy, schoolbased violence, child marriage and discriminatory gender norms are some of the major obstacles to girls’ education worldwide. school fees, the threat of violence on the way to and in school, and the perceived benefits of girls’ domestic work also keep girls out-of-formal education. pregnancy and child marriage cut short adolescent girls’ schooling before they have completed secondary school.such findings suggest that the level and type of women's education is affected both by household, family, and government. in the absence of complete educational support by the government to all citizens, women's education is affected by the dynamics of gender, familial life cycles and perceptions and decisions relating to children's education. realizing the importance of women education, the government and many non-government organizations took a lot of projects to spread women education. literacy programs are being taken in favor of women. agreed to work together to include all children in quality learning. the need to acquire knowledge is an obligation upon every muslim whether male or female. for this, the state is obligated to provide women an education to the highest level. women are seen as valuable citizens of the state who not only offer their knowledge but also educate, nurture and instil the islamic personality for the next generation. in every way the badrah uyuni, empowering women | 35 muslim woman contributes to and has a vital and honourable role to play in society. once policies have determined and prescribed an outline of action to be taken, the institutional mechanisms at the national level must take on the responsibility of implementation. to promote social inclusion, the legal systems and security forces must be impartial and uphold the most basic rights for all members of society. schools, universities and governments must assure the access and accessibility to education for every individual. social institutions must develop and create housing and welfare systems, training programmes and promote knowledge, information and community responsibility. the curricula and syllaby of education also encouraging women. governance and policy-making processes need to become more transparent and inclusive in their functioning and also uphold social inclusion principles. policy must be tailored and rewritten to reflect the needs, concerns, languages and cultures of diverse population. thus women should have voice inside the decision maker. if the aim is to have an inclusive society, where everyone participates and engages with societal and governmental processes, then it is necessary to encourage or create a system where socially excluded groups –and women in this regardbecome stakeholders in the social, political and economic process and the success of a society. the fact is that if people feel that they have a voice then they will be encouraged to include themselves. the chance to use this voice must be offered and members of society must be engaged.13 while changes in legislation and policies supportive of vulnerable and marginalized groups, improvements in their access to resources and participation are fundamental steps to take, they do not by themselves, change relations of power, as their implementation is frequently obstructed by entrenched structures and values, and undesirable discourses, with culture and religion continuing to be used by a privileged few to legitimize unequal power structures. to achieve a more inclusive society, governments must be more proactive in addressing discrimination and eliminating violence against women and girls. 13 http://www.un.org/esa/socdev/egms/docs/2009/ghana/inclusive-society.pdf 36 | ajis, vol. 3 no. 1, juni 2018 they should ensure that every woman, child and adolescent across the world survives, thrives and reaches their full potential. they should promote girls’ education. governments must also advance tolerance, economic equity, equal access to education and employment, women’s economic empowerment, and equal participation in the political process, including decision-making institutions. and newly cooperate with the fast speed of growing information that protects women from unmannered irresponsible parties.14 actions which can be used towards this purpose include education, dialogue and public awareness campaigns.15nations and industries that support and invest in caregiving and basic workplace protections—including benefits like paid family leave, access to affordable childcare, sick days, healthcare, fair pay, vacation time, and healthy work environments—have shown growth and increased capacity. the gender’s misconception, a new social problem women’s interest and participation in social life is increasing. this development is also the result of women’s education and enhancement of social values. women are participating in social organizations and are developing taste for leading a life of social involvement. their interest in social and cultural activities is increasing. they have growing interest in travel and literary activities. then, on the contrary there are some impacts which are ‘misled’ to the positive energy of gender equity improvement. some matters related to the issue above are, why do children be problematic ? there are some reasons concerning to this. the basic needs of children which is the affection of parents have not provided well. it is the affection that fosters 14 unequal power relations must therefore also be challenged and transformed at the mesoand micro-level if social inclusion is to be enhanced. social inclusion of the excluded groups can only happen if everyone becomes "part of the group" that defines the culture, values and standards of the society in which they live. the development of science and technology that is increasingly rapid and advanced, encouraging the emergence of electronic media and the ease of access makes it more difficult to filter out good and bad information. it just like the violence perpetrated by watching movies / scenes that showcased acts of violence, sexual harassment from watching pornographic videos circulating on the internet and frauds made through social media and much more. 15 quoted from message from forum: "where’s the power in women’s empowerment?" organized by the un economic and social commission for asia and the pacific (escap), organized by ms. noeleen hayzer, undersecretary-general and escap’s executive secretary badrah uyuni, empowering women | 37 the psychological and physical health of children. it is true, many toys nourishing the world of children. but no one can hold a child with affection just like a parent. the cradle of parents is able to give love and warm to the child. the importance of physical and psychic closeness between parent and child is illustrated by a child psychologist, elizabeth b. hurlock (1980). in "developmental psychology", hurlock affirms the emotional closeness between parents to the needs of the child's personality development. positive energy that communicated to the child, would crystallize until he or she matures. children who have interpersonal communication spacing with their parents, will worsen the development of their personality. hurlock advises parents to take time to communicate with their children. at least in the last two decades, parents have rarely taken time for children because of busy in work and many other reasons. as a result, poverty of communication between parents and children also occurs. poor communication between parents and children makes the home atmosphere uncomfortable for children. when the night for example, the time when the child can feel the crib of affection, parents can not give touch affection because of tired from working. therefore, the child is only accompanied by strangers such as maid, television, toys and so forth. woman as a mother slip her devine duty in nurturing the children. as to nurture is to provide love and influence, to care for, to support, to educate, to encourage, to protect and to teach. to nurture is to help someone to grow and develop. there is a situation which could be considered as an example of ‘overload’ in woman education.as according to professor geeta nargund, medical director of create fertility, who told the telegraph "it is something to celebrate that more women are going to university and getting educated but, at the same time, when it comes to starting a family it seems there is now a societal problem." "women tell us frequently that they are freezing their eggs because the men they meet feel threatened by their success and so are unwilling to commit to starting a family together," she added16 16 http://www.independent.co.uk/life-style/highly-educated-women-freezing-eggsshortage-equal-men-successful-career-children-a7824611.html 38 | ajis, vol. 3 no. 1, juni 2018 when woman grows up with a good education and has been supported by her neighboorhood to have strong career, then forget the nature of her divine identity as a source of life for the future of children, then her role as a mother is sometimes replaced by making grandmother as mother, or even maid as mother. furthermore, sometimes the concentration of women changes by simply noticing their social outlooks and appearances, even lifestyles without actually realizing that this can adversely affect the understanding and concept of what women are doing by their children in the future. so the children’s mind would grows with the perception that women are more busy and identic with fashion, shopping, friendship, 'high social life', money, beauty, and the like and even not fit the religion as a benchmark and standard in life. therewith feminists need to understand the complexities of religion rather than swapping a blanket condemnation toward religion as they need to develop better religious literacy. everybody as human beings will have some kind of prejudice. it’s a question of how we manage that prejudice, how we educate against it. a woman also has to study the islamic teachings for her own personal guidance the same as the male. as she is responsible for conveying and communicating islam. conclusion women around the world have fought very hard for their rights to be recognized and upheld. wherever there are women, people must continue to hold the society’s gound and break new ground for change. whether it is in education or economic empowerment, in health services, culture, politics and practices or legal systems. or in ending violence against women. women need the opportunity to cross inspirational narratives and ideas to give society tools, skills, leads to work with and above all the confidence to make things happen. when all people are willing and continously working together and flexibbly following the dynamics of life without breaking the norm of society and understanding the standard religious values, then inclusive society could be realized and pursued. even we can expect that this will survive up to our offspringnext generation in the future. and the fact that women are ultimately one social identity in the societythat can change and build the inclusive society. and it becomes all people’s task to ensure that they are properly supported in doing so. hopefully. badrah uyuni, empowering women | 39 bibliography creating an inclusive society: practical strategies to promote social integration. http://www.un.org/esa/socdev/egms/docs/2009/ghana/inclusivesociety.pdf http://www.telegraph.co.uk/education/educationnews/8012011/mothers-arestrongest-role-models-for-childrens-education-report-claims.html https://www.zawaj.com/ https://en.m.wikipedia.org/wiki/dignity http://www.independent.co.uk/life-style/highly-educated-women-freezingeggs-shortage-equal-men-successful-career-children-a7824611.html https://www.deseretnews.com/article/865602685/6divine-identity7----theword-6mother7-encompasses-eternal-roles.html http://www.endvawnow.org/en/articles/300-causes-protective-and-riskfactors-.html http://marketeers.com/ini-dia-lima-fokus-dan-masalah-pembangunanindonesia-saat-ini/ http://m.todayonline.com/commentary/inclusive-society-and-its-limits https://www.smu.edu.sg/perspectives/2017/05/31/accepting-differencesinclusive-society https://www.google.co.id/amp/s/milescorak.com/2015/07/26/building-amore-inclusive-society-requires-a-conversation-about-inequality/amp/ 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https://www.smu.edu.sg/perspectives/2017/05/31/accepting-differences-inclusive-society https://www.smu.edu.sg/perspectives/2017/05/31/accepting-differences-inclusive-society https://www.google.co.id/amp/s/milescorak.com/2015/07/26/building-a-more-inclusive-society-requires-a-conversation-about-inequality/amp/ https://www.google.co.id/amp/s/milescorak.com/2015/07/26/building-a-more-inclusive-society-requires-a-conversation-about-inequality/amp/ https://www.google.co.id/amp/s/amp.theguardian.com/global-development-professionals-network/2017/mar/22/guardian-women-seminar-how-women-can-change-the-world https://www.google.co.id/amp/s/amp.theguardian.com/global-development-professionals-network/2017/mar/22/guardian-women-seminar-how-women-can-change-the-world https://www.google.co.id/amp/s/amp.theguardian.com/global-development-professionals-network/2017/mar/22/guardian-women-seminar-how-women-can-change-the-world http://matchinternational.org/women-change-world-women/ http://www.alternet.org/7-ways-women-could-change-world-if-we-let-them https://www.taketheleadwomen.com/50-women-program/ https://www.3ho.org/3ho-lifestyle/authentic-relationships/mother-first-teacher https://www.3ho.org/3ho-lifestyle/authentic-relationships/mother-first-teacher http://www.khilafah.com/understanding-the-role-of-muslim-women/ http://www.iupui.edu/~msaiupui/roleofmuslimwomen.html http://www.womenworking.com/ 40 | ajis, vol. 3 no. 1, juni 2018 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 methodology of islamic studies in the east and in the west: a comparative review on the study of hadith nabila el chirri ushuluddin faculty of uin riau, indonesia e-mail: nabilaelchirri17@gmail.com abstract: methodology of islamic studies in the east and in the west: a comparative review. discourse on islam and hadith seems to always attract the attention of many people, both muslims and non-muslims. it is proven until now, studies of hadith both concerning the criticism of its authenticity, as well as the methodology of its understanding continue to grow. the hadith of the prophet, or often referred to the sunnah of the prophet, does not only attract the attention of muslims and muslim scientists to study and understand more about it. a number of western scholars (non-muslims) are also seen to have serious concerns on this issue. they are studying many of the prophet's hadiths, especially regarding its authenticity. they have long been interested in islamic studies, hadiths and writing texts of hadith, they focus on the main (text) of the hadith material, and the sanad (narrator of hadith), this approach they call the study of analysis of sanad (isnad-analytical study). keywords: methodology, islamic studies, study of hadits introduction hadith is not only can be understood by a textual approach, but hadith must be understood from various dimensions. beside of that, it should be noted the situation and condition of the incident, because the prophet saw often issued his lectures by adapting to the circumstances that he faced in that era. he gave a contextual answer for who asked the question to him. for who asked about god's best deeds and favor, the prophet responds according to the situation of the time and who asked the questions, so that the hadith is not only understood in the form of textual but also understood the substance of the hadith that makes us 168 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 intelligent, a more sincere heart, better morals, healthier future and wiser behavior.1 according to ibn al-athir (544-606 ah), prophet muhammad saw. is an eloquent man, easy to understand the language, soft-spoken, and clear dialect used.2 his ability to communicate in various arabic languages accents has an impact not only on the study of the quality of the hadith, but especially on the understanding of matan (content) of hadith,3 in 1 jawaban yang dapat direkam atas pertanyaan yang sama tersebut adalah: 1) amal yang paling baik adalah shalat tepat pada waktunya, 2) amal yang paling baik dan disukai allah adalah membaca al-qur’an sepanjang waktu, 3) amal yang paling utama adalah iman kepada allah dan rasul-nya, 4) amal yang paling utama adalah menahan diri dari mengganggu dan menyakiti manusia, 5) amal yang paling baik adalah memberikan makanan kepada fakir miskin dan memberikan salam kepada siapa saja. hadis-hadis tersebut tidak dapat hanya dipahami secara harfiah-literal-atomistis, namun dapat dipahami latar belakang sejarahnya, bagaimana dan dalam situasi apa nabi saw mengucapkan sabda hadis tersebut. selain itu juga harus dipahami apakah ketentuan yang pernah disabdakan oleh nabi tersebut berlaku umum atau merupakan ketentuan khusus dan tidak bisa dilakukan oleh orang lain dan di tempat lain. nizar ali, hadis versus sains (memahami hadis-hadis musykil) (yogyakarta: teras, 2008), 6. 2 abū alī muḥammad ‘abd al-raḥmān ibn abd al-raḥīm al-mubarakfurī, muqaddimah tuḥfat al-ahwādhi (beirut: dar al-fikr, 1979), 230. 3 pengujian redaksi (matan) hadis sebenarnya sudah dilakukan sejak awal sekali, bahkan dari kalangan sahabat sudah terlihat pengujian-pengujian yang mereka lakukan. dari beberapa kasus yang dicermati, terlihat bahwa pengujian hadis yang dilakukan sahabat adalah dengan al-qur’an serta hadis-hadis yang lebih kuat dan masyhur yang terkadang diperkuat dengan argumen rasional dalam bentuk analogi. pengujian hadis dengan al-qur’an ini, bahkan pernah dilakukan oleh aisyah terhadap hadis yang sedang disampaikan oleh rasulullah sendiri. rasulullah saw bersabda: “barang siapa yang dihisab pasti akan diazab”. aisyah menyela: “bukankan allah telah berfirman: “mereka (orang beriman) akan dihisab dengan hisab yang sangat mudah (al-insyiqaq: 8).” rasul lalu bersabda kembali: “itu hanya sepintas, tetapi orang yang dihisab secara ketat, pasti akan sengsara. ṣalahuddīn ibn ahmad al-adlabi, mencatat beberapa orang sahabat yang melakukan kritik terhadap hadis yang diriwayatkan oleh sahabat lain. mereka antara lain adalah siti aisyah, umar bin khaṭṭab, alī ibn abī ṭalib, abdullāh ibn mas’ūd, dan abdullāh ibn ‘abbas. tetapi, di antara sekian sahabat yang melakukan pengujian terhadap hadis ini, yang paling intens adalah siti aisyah. lihat karya muḥammad fuād ‘abd al-bāqī, al-lu’lu’ wa al-marjān (beirut: dār al-fikri, t.t), 299, dan ṣalah al-dīn ibn aḥmad al-aḍabi, metodologi kritik matan hadis (jakarta: gaya media pratama, 2004), 85. nabila: metodologi studi islam | 169 addition to providing a relatively wide opportunity for the transmission of meaning, it can also cause of lafaz gharīb in the matan of hadith. 4 among the scholars of hadith is found two tendencies of understanding of the content of hadith. both tendencies are representations in two groups that are quite dominant among muslims, namely the restriction of traditionalist and modernist scripturalism.5 the first group's understanding only limits itself to the traditions it derives from classical scholars without considering social reality. while the understanding of the modernist group of scripturalism does not limit the tradition but consider the social context and reality that are outside of the text. the product of the understanding of hadith produced from both groups reflects two typologies of understanding, namely textual/literal understanding, and contextual understanding.6 the theory used by the textual group is a textual-legalistic-normative theory. this theory emphasizes the grammatical aspects of language. the basic argument refers to the structure of arabic language. since the hadith is written in arabic, the best way to understand hadith is to refer to the structure of the arabic language itself. the structure of the discussion at least involves two aspects, logic and grammar aspects. in the tradition of hadith's understanding, this theory is the result of a 4 lafaz gharīb dalam hadis adalah lafaz yang terdapat pada matan hadis yang sulit dipahami. ke-gharīb-an suatu hadis disebabkan oleh dua faktor, yakni lafaz tersebut sendiri sulit dipahami, kecuali dengan pemahaman yang mendalam atau ada petunjuk dari nabi saw. dan lafaz tersebut asing bagi periwayat, baik karena jarang digunakan ataupun karena perkembangan bahasa. al-sayyīd al-ṣarīf ‘alī ibn muḥammad ibn alī alsayyīd al-zain abū al-ḥasan al-ḥusainī al-jurjanī al-ḥanafī, al-ta’rīfāt (kairo: musṭafā albābī al-halabī wa ṣurakahu, 1938), 229. 5 restriction of traditionalist adalah pola pemikiran keagamaan tradisional yang sempit. pemikiran ini sangat dipengaruhi oleh tradisi ulama masa lampau, dimana hasil pemikiran ulama terdahulu dijadikan acuan dan sekaligus referensi bagi setiap persoalan kemasyarakatan yang muncul pada saat sekarang. pola pemikiran yang demikian ini biasanya diikuti oleh komunitas masyarakat tradisional yang membanggakan tradisi, seperti kelompok pengikut pola bermazhab dalam keagamaan. sedangkan, modernist scripturalism adalah tipe pola gerakan yang menamakan dirinya kelompok modern. lihat ahmad arifin, pergulatan pemikiran fiqh “tradisi” pola mazhab (jakarta: elsaq press, 2010), 3. 6 syuhudi ismail, hadis nabi yang tekstual yang kontekstual: (telah ma’ani al-hadis yang universal, temporal, dan lokal) (jakarta: bulan bintang, 1994), 17. 170 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 strong influence in the history of linguistic thought which gave birth to two schools of thought, they are schools of kufa and basrah.7 the theory of understanding of the traditions represented by the modernist group of scripturalism is historical-contextual.8 this theory attempts to understand the hadith by moving from the grammaticaltextual region to the contextual region. mastery of grammar and style of arabic is necessary for understanding the hadith. without these two aspects, the understanding of the hadith cannot be done. the problem that arises later is that the hadith coming from the prophet is in the form of a message in arabic, but the arabic language that has been made to a certain extent can be included in the category of culture in which it contains relative traits, and also contains an arbitrary sign system (social agreement ). consequently, the meaning which is contained in the hadith is not all revealed and cannot be comprehensively understood by its readers, although its readers are experts in linguistics. in the hadith is easy to find words or sentences that give rise to ambiguous meaning because in terms of language is possible. this multi-meaning, the 7 mazhab kufah lebih menekankan pada tata bahasa arab yang memiliki akar dan karakter yang khas sehingga kalau menemukan beberapa kata dan kalimat yang sulit dalam hadis, maka pemahamannya harus ditelurusi pada tradisi bahasa arab klasik sebagaimana orang arab dahulu memahaminya. adapun mazhab basrah yang ditekankan adalah logika universal sebagaimana yang diajarkan filsafat yunani (aristoteles), bukannya tata bahasa arab yang bersifat lokal-partikular. alasannya, hadis sebagai sumber ajaran islam ditujukan untuk semua umat manusia tentunya memiliki logika universal yang melewati batas dan karakter lokal. komaruddin hidayat, memahami bahasa agama: sebuah kajian hermeneutik (jakarta: paramadina, 1996), 210. 8 para ulama tidak puas dengan pendekatan gramatika-tekstual saja. mereka mencoba memahami hadis dengan pendekatan historis-kontekstual, yakni untuk memahami ucapan nabi, misalnya, hendaknya juga dipahami gaya bahasa yang digunakan, konteks sosial dan psikologis ketika nabi muhammad saw bersabda serta kepada siapa ucapan itu dialamatkan. seorang yang tidak mengetahui latar belakang sosial-budaya darimana dan dalam situasi apa sebuah hadis disabdakan, maka pesan dari sebuah hadis sulit ditangkap. ketika hadis diterjemahkan secara literal dan dilepaskan dari konteksnya, sangat mungkin pemahaman yang muncul jauh dari yang dikehendaki oleh pembicaranya (nabi). pemahaman kontekstual ini lebih diperlukan lagi ketika seseorang akan menentukan sebuah formula hukum. pemahaman yang demikian ini dikenal dengan teori historis-kontekstual dalam memahami hadis. nizar ali, hadis versus sains (memahami hadis-hadis musykil) (yogyakarta: teras, 2008),10. nabila: metodologi studi islam | 171 semantical meaning is reinforced by the different levels of academic, psychological, and political interests of the search for the meaning of hadith, so that we witness the emergence of various schools of thought in islam both in law, theology, philosophy, tasauf, and politics. the various issues disputed by the scholars cannot be solved by the uniformity of the meaning of hadith because the hadith is open to interpretation.9 islamic studies and study of hadith in the middle east. referring to the books of al-kutub al-sittah (books of ṣaḥīḥ albukhārī, al-jāmi 'al-ṣaḥīḥ, sunan abī dāud, sunan al-tirmidhī, sunan alnasā'ī, and sunan ibn mājah) it can be concluded that the scholars' tendency to understand the hadith of the prophet (s) is by using four methods: tahlilī method (analytical method) tahlilī comes from the arabic تحليال يحلل حلل which means parse. in his book history ulum and the quran, m. quraish shihab tahlilī interpret interpretation method is a method of interpretation by way of highlighting the verses of the holy quran by describing all the meaning and all the aspects contained therein in accordance with the order of reading contained in the qur'anic manuscripts' uthmani. 10 as in the method tahlilī (analytical) understanding the tradition is to understand the traditions of the prophet muhammad by describing all the aspects contained in the traditions understand and explain the meanings that are included in these traditions in accordance with the expertise and inclination lecturers.11 9 komaruddin hidayat, memahami bahasa agama: sebuah kajian hermeneutik (jakarta: paramadina, 1996), 165. 10 muhammad quraish shihab, sejarah ulūm dan al-qur’an (jakarta: pustaka firdaus, 1999), 172. 11 pada dasarnya cara kerja penafsiran al-qur’an yang menggunakan metode tahlilī juga ditemukan dalam metode tahlilī untuk memahami hadis. langkah-langkah kerja metode ini dapat diketahui dari kitab-kitab syarah yang menggunakan metode ini di antaranya fath al-bārī bi sharḥ ṣaḥīḥ al-bukhārī karangan al-asqalānī dan kitab irshad alsarī li sharh ṣaḥīḥ al-bukhārī karangan al-qasṭalanī. dengan menganalisa kitab syarah ini secara umum, penulis mengetahui bahwa langkah yang ditempuh pengarangnya dalam memahami hadis di antaranya adalah menuliskan hadis yang akan dijelaskan; memahami 172 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 ijmālī method (global method) this method means to understand the hadith briefly, but in representation the hadith they used the literal sense of tradition with the popular language, easily understandable and readable with a literary systematic arrangement according to the hadith arrangement in the books of hadits.12 application of this method which can be found in the book of sunan al-nasa'i bi sharh al-suyuti hasiyat al-sindi. this method has the characteristic that directly explain the hadith from beginning to the end without comparison and title determination. the hadith is explained in a short, compact and succinct language, so reading the syarah with this method is as if reading the hadith text because the ijmaliy method does not provide enough space for those who enjoin the hadith to include its interpretation further and deeper. muqaran method (comparative method) understanding the hadith by using this method means to understand the hadith by comparing it with a hadith which has the same or similar editorial in the same case and comparing various opinions of scholars in understanding the hadith. the book ṣaḥīḥ al-muslim bi sharh al-nawāwī is one of the books that use this method.13 the book ṣaḥīḥ al-muslim bi sharh al-nawāwī is one of the books that use this method. hadis kata demi kata, kalimat demi kalimat, hadis demi hadis. maksudnya adalah memahami hadis dengan mengambil makna secara mendetail, dalam arti kata seorang peneliti harus memahami maknanya satu demi satu, baik berasal dari kata, kalimat maupun beberapa hadis; menjelaskan asbāb al-wurūd (latar belakang munculnya) hadis jika ada; mengungkapkan pemahaman-pemahaman yang pernah diberikan nabi saw, sahabat dan ulama sesudah itu; menjelaskan munasabah (hubungan antara satu hadis dengan hadis lainnya); memberikan syarahan/pemahaman terhadap hadis menurut versi pensyarah. namun, pada umumnya syarahan ini tidak berasal dari pribadi pensyarah sendiri tapi juga merujuk kepada pendapat ulama-ulama lainnya. buchari m. metode pemahaman hadis sebuah kajian hermeneutika (jakarta: nuansa madani, 1999), 26. dan abd al-hayy al-farmawi, al-bidayah fī al-tafsīr al-mauḍu’ī: dirasah manhajiyah mauḍu’īyah (keiro: maktabah jumhuriyah), 23-37. 12 buchari m. metode pemahaman hadis sebuah kajian hermeneutika (jakarta: nuansa madani, 1999). 36-37, dan abd al-hayy al-farmawi, al-bidayah fī al-tafsīr almauḍu’ī: dirasah manhajiyah mauḍu’īyah (keiro: maktabah jumhuriyah), 38. 13 buchari m. metode pemahaman hadis sebuah kajian hermeneutika (jakarta: nuansa madani, 1999). 43, dan abd al-hayy al-farmawi, al-bidayah fī al-tafsīr almauḍu’ī: dirasah manhajiyah mauḍu’īyah (keiro: maktabah jumhuriyah), 39. nabila: metodologi studi islam | 173 understanding the hadith by using this method has a wide scope, not only comparing the hadith with others hadith but also comparing the opinions of the expert in hadith. it also has its own scope. it is related to the editorial study and its relation to the connotation of the word or sentence it contains and includes a comparison between the content of meaning of each of the comparable hadiths. in addition, there are also differences in cases discussed by comparable hadiths. the second aspect involves the comparison of the opinion of the officials who also has a very wide scope because the description discusses various aspects, both concerning the content of the meaning of hadith and the correlation between hadith to another. mauḍū’ī method (thematic method) this method basically begins with a lughawi approach in accordance with the rules of language. it means that these hadiths must be understood with their inner meaning to be more easily captured. but this understanding is often inaccurate since the conclusions drawn are likely to be different from those of hadith and are sometimes contradictory. therefore, there is a need for a comprehensive understanding of the hadith of the prophet (saw), so that there is no discovery of conflicts and ambiguities of understanding. a partial, but thorough understanding by collecting traditions that speaks of a theme. this kind of understanding is known as a thematic-correlative understanding. this thematic-correlative hadith is the equivalent of the term tafsir mauḍū'ī in the study of tafseer. what is meant by thematic-correlative understanding is a method of understanding of the traditions of the prophet muhammad, in which the related traditions in a theme or concerning a particular problem is studied and understood by considering the interrelationship of meaning between one another so that it will be in the understanding comprehensive.14 this method contains various aspects associated with it such as asbāb al-wurūd, vocabulary and supporting theories. using this thematic 14 edi safri, al-imam al-syafi’ī: metode penyelesaian hadis mukhtalif (padang: iain ib press, 1999), 111. dan abd al-hayy al-farmawi, al-bidayah fī al-tafsīr al-mauḍu’ī: dirasah manhajiyah mauḍu’īyah (keiro: maktabah jumhuriyah), 39. 174 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 method of understanding the hadith and explaining it will look more detailed and thorough since the main feature of this method is to highlight the theme or the title and topic of discussion. these four methods are basically used in understanding the hadith of the prophet. the existing books of syarah (description) have distinctive features and characteristics that illustrate the tendencies and methods used in understanding the hadith of the prophet.15 according to daniel djuned in his book the new paradigm of hadith studies, he stated that fiqh al-ḥadīth is a very rarely studied hadith and modern works in the field of ulūm al-ḥadīth, call it eg uṣūl al-ḥadīth 'ajjaj al-khatib and mabahīth fī ulūm al-ḥadīth subhi al-qalih, its contents only concerning the subject of the science of sanad, while relating to the understanding is only limited to the name of the science only. the jerking towards fiqh al-ḥadīth comes from non-specialist ulūm al-ḥadīth characters, such as muḥammad al-ghazalī and yusūf al-qaraḍawī.16 as an observer and also one of the scholars of hadith, yusūf alqaraḍāwī also offers a way to understand the hadiths other than those described above. according to him, the ways to understand hadith well could be the following:17 1. understanding the sunnah with the guidance of the quran 2. compile the hadith in one theme 3. trying to compromise or to mukhtalih the traditions 4. understanding hadith with the help of its emergence and purpose (maqashid) 5. distinguish between changing means and fixed goals 6. distinguish reality and conotation meaning. 7. distinguish between the real and the unseen 8. ensuring lafaz content. the steps in understanding the traditions applied by yusuf alqaraḍawī are also used by other scholars such as muhammad al-gazalī 15 rajā’ musṭafa ḥazīz, i’lām al-muḥadithīn wa manāhajihim fī qurun al-thānī wa althālithah al-hijrī (keiro: t.t., t.th.), 1-25. 16 daniel djuned, paradigma baru studi hadis, 3. 17 yusuf al-qaraḍawī, bagaimana memahami hadis nabi saw (terj. judul asli: kaifa nata’amalu ma’a al-sunnah al-nabawiyah, penterjemah: muhammad al-baqir) (bandung: karisma, 1994), cet. ke-3. 92-195 nabila: metodologi studi islam | 175 which he poured in his book as-sunnah al-nabāwiyah abinan ahl al-fiqh was ahl al-hadīth. there is also another approach that is not less important in understanding the hadith, especially the traditions of aḥkam (hadiths related to shari'a law) is the approach of the rule of uṣul, which is to understand the traditions of the prophet muhammad by paying attention and guiding the rules of uṣul related to what has been formulated by the scholars. this needs attention because, in order to understand the purpose of a hadith or to be able to manifest the laws it contains well, it is closely related to the study of the science of uṣul.18 approach with regard to this rule of uṣul has been practiced by imam al-shafi'ī in solving the problem of understanding of mukhtalif (contradictive) hadith. the efforts to understand the hadith of the prophet saw turned because they are like getting inspiration and at the same time has opened the discourse of thought for muslim intellectuals until this century. various efforts and ijtihad are done to understand the hadith well and produce a correct understanding. all these efforts are conducted with the aim to maintain the originality of hadith as one of the sources of islamic teachings and guidance in life. the theory used by textual groups in the middle east is the textuallegalistic-normative theory. this theory emphasizes the grammatical aspects of language. the basic argument is that although the hadith is believed to be the word of the prophet (s), as it is written in arabic, the best way to understand the hadith is to refer to the structure of the arabic language itself. the structure of the discussion at least involves two aspects, language logic, and grammar aspects. in the tradition of hadith's understanding, this theory is the result of a strong influence in the history of linguistic thought which gave birth to two schools of thought, namely the schools of kufa and basrah.19 18 edi safri, al-imam al-syafi’ī: metode penyelesaian hadis mukhtalif (padang: iain ib press, 1999), 98 19 mazhab kufah lebih menekankan pada tata bahasa arab yang memiliki akar dan karakter yang khas sehingga kalau menemukan beberapa kata dan kalimat yang sulit dalam hadis, maka pemahamannya harus ditelurusi pada tradisi bahasa arab klasik sebagaimana orang arab dahulu memahaminya. adapun mazhab basrah yang ditekankan adalah logika universal sebagaimana yang diajarkan filsafat yunani (aristoteles), bukannya tata bahasa arab yang bersifat lokal-partikular. alasannya, hadis sebagai 176 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 at the beginning of the twelfth century, scholars of hadith began to rise up on the sciences of hadith and link it with the development of modern knowledge as a result of the contact between the islamic world and the western world. the need for a review of the hadith study process, without the need to eliminate the autonomy of spirituality by the changing lives of modern society in the era of technology and information so widely. the scholars who are pertinent to this problem include alqasimī, maḥmūd al-ṭahhān, abū shuhbah, subḥi al-ṣalīh, muḥammad 'ajjaj al-khatīb, m.m. azamī, musṭafá al-ṣibā'ī, nūr al-dīn 'itr, and naṣiruddīn al-albanī. renewal in islam or modern islamic movement is the answer addressed to the crisis facing by muslims of its time. 20 the progressive decadence of the ottoman empire that was a stakeholder of the islamic caliphate, after the seventeenth century, has spawned a revival of islam among arabs on the edge of the empire, most notably among them the wahhabi movement, a puritanical reformist movement. this movement is a means that prepares a bridge to the more intellectual reform of islam of the 20th century. 21 in the understanding of the hadith of the prophet, the philosophical or maslahah approach has been widely pursued by contemporary scholars, such as yusūf qaraḍawī, muḥammad al-ghazalī, and others. 22 sumber ajaran islam ditujukan untuk semua umat manusia tentunya memiliki logika universal yang melewati batas dan karakter lokal. komaruddin hidayat, memahami bahasa agama: sebuah kajian hermeneutik (jakarta: paramadina, 1996), 210. 20 dalam sejarah islam, periode modern dimulai sejak pembukaan abad ke-19, yang ditandai dengan mulai masuknya kemajuan ilmu pengetahuan dan teknologi modern ke dunia islam. kontak dengan dunia barat pun selanjutnya membawa ide-ide baru ke dunia islam seperti rasionalisme, nasionalisme, demokrasi, dan sebagainya. semua ini menimbulkan persoalan-persoalan baru, dan pemimpin-pemimpin islam pun mulai memikirkan cara mengatasi persoalan-persoalan baru itu. harun nasution, pembaruan dalam islam (jakarta: bulan bintang, 1975), 2. 21 harun nasution, pembaruan dalam islam (jakarta: bulan bintang, 1975), 25. 22 pendekatan filosofis ini, bukanlah hal baru dalam wacana islam. uṣul al-fiqh sebagai metode memahami kitab suci dan khazanah islam yang ditulis dalam bahasa arab, bisa disebut sebagai kajian filosofis. sebab di dalam uṣul al-fiqh terdapat pembahasan qiyas (analogi) yang cara kerjanya lebih luas dan sistematik dari metode logika yang ditawarkan aristoteles, misalnya. di samping itu, terdapat pula kaidah-kaidah syari`ah yang mencoba menyingkap tujuan dan hikmah di balik segenap aturan formal. kaidahkaidah yang menyingkap tujuan dan hikmah syari’ah ini disebut dengan prinsip maṣlaḥah. nabila: metodologi studi islam | 177 the philosophical approach can provide a new perspective on the spirit of the text as a whole which will, in turn, provide an understanding of the intent or purpose (madlul / hadaf) contained in a hadith. that there mentioned media (wasilah) as a container for the realization of goals is a natural thing. understanding of hadith with a philosophical approach is done by attracting the purpose or purpose of an apostle's utterance. islamic studies and study of hadiht in the west the hadith of the prophet, or often referred to as the sunnah of the prophet, does not only attract the attention of muslims and muslim scholars to understand and study it. a number of western scholars (nonmuslims) are also seen to have serious concerns on this issue. they are studying many of the prophet's hadiths, especially regarding his authenticity.23 there are three civilizations that have an important role in the formation of western scholarship and political thought: greco-roman, judeo-christian, and islam. each of these civilizations makes a distinctive contribution. arnold toynbee argued that today's western civilization was born dalam kajian uṣūl al-fiqh, kajian tentang pendekatan filosofis telah banyak ditempuh oleh ulama, antara lain imam al-shāṭibī melalui karyanya “al-muwāfaqāt fī uṣūl alsharī’ah” atau yang dilakukan oleh syekh ‘alī aḥmad al-jurjawī melalui karyanya “hikmah al-tashrī’ wa falsafatuhu”. di dalam buku-buku tersebut, pengarangnya berusaha mengungkapkan hikmah yang terdapat di balik ajaran-ajaran agama islam, seperti hikmah dalam perintah tentang shalat, puasa, haji, dan sebagainya. ajaran agama dalam mengajarkan agar shalat berjamaah, tujuannya antara lain agar seseorang merasakan hikmahnya hidup secara berdampingan dengan orang lain. dengan mengerjakan puasa misalnya, agar seseorang dapat merasakan lapar dan menimbulkan rasa iba kepada sesamanya yang hidup serba kekurangan, dan berbagai contoh lainnya. abuddin nata, metodologi studi islam, 31. 23 sarjana barat sudah lama tertarik dengan kajian hadis dan penulisan teks hadis, terutama terhadap isu keontetikan dan originalitas. pendekatan yang digunakan oleh sarjana barat ini terhadap hadis adalah fokus terhadap matan (teks) dari materi hadis, dan juga mereka juga fokus terhadap sanad (perawi hadis), pendekatan ini mereka sebut dengan studi analisis sanad (isnad-analytical study). lihat halit ozkan, the common link and its relation the madar, journal islamic law and society, vol.11, no.1 (2004), 42. http://www.jstor.org/stable/3399380. (accessed: 27/01/2014). 178 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 out of the ruins of the greco-roman civilization. western civilization is a rebirth of greco-roman civilization with disintegration, says toynbee, comes rebirth. the so-called western world today is a split from the byzantine roman empire split into two: western byzantine (western byzantium) and byzantine (eastern byzantium), or constantinople.24 western scholars are indebted to the greco-roman civilization, as the latter two civilizations are indebted to the ancient civilizations of mesopotamia, egypt, india, crete, and persia. the west is indebted to the greco-romans almost in all aspects of its civilization and scientific tradition: art, science, philosophy, ethics, politics, medicine, mathematics and others. today's western way of life, on the one hand, can be seen as a continuation of the greek view of life; the ideals of freedom, optimism, secularism, the exaltation of the body and the mind and the cult of individualism. the current western religious tradition also reflects transparently the ancient greek religious traditions which view religion as entirely worldly, practical, devoted to the human interest (not god).25 if viewed historically there is no clear explanation, when and who is actually a westerner who first studied islam. experts disagree, some said that it happened at the time of the war of mutah (8 h) then the war of tabuk (9 h), where the first contact occurred between the romans and the muslims. while other scholars argued that it happened when the battle between the muslims and christians in andalus (spain), especially 24 ada kekuatan sejarah yang memungkinkan terjadinya ‘kelahiran kembali’ sebuah peradaban, yaitu terdapatnya minoritas kreatif dalam puing-puing suatu peradaban yang mampu merespons secara positif terhadap tantangan lingkungan. semakin canggih kemampuan minoritas kreatif itu merespons tantangan, semakin canggih pula bentuk peradaban yang dilahirkan kembali itu. asumsi teoritis inilah yang oleh toynbee dinamakan teori tantangan-response (challenge-response theory). lihat arnold toynbee, civilization on trial (london, new york, and toronto: oxford university press, 1949), 5. 25 tradisi keilmuan yunani-romawi telah memberikan kepada barat metode-metode eksperimental dan spekulatif yang peranannya sangat fundamental dalam pengembangan pengetahuan. melalui karya-karya para sarjana dan filosof yunani-romawi, barat mengenal empirisme dan rasionalisme. yunani yang mengajarkan kepada barat agar menempatkan akal di atas segalanya, akal sebagai sumber kebenaran dan lain-lain. lihat edward manshal and philiph lee ralph, world civilization from ancient to contemporary (new york: norton a co., 1964), 242. nabila: metodologi studi islam | 179 after rasa alphonse vi controlled toledo in 488 h / 1085 m.26 it is worth noting, however, that the likes of jerbert de oraliac (9381003 ad), adelard of bath (1070-1135 ad), pierre le venerable (10941156 ad), gerard de gremona (1114-1187 ad ), leonardo fibonacci (1170-1241 ce) and others lived in andalus, and studied islam in cities such as toledo, cordova, sevilla, and others. coming back from andalus they spread their knowledge to the mainland europe.27 the orientalist lawsuit against hadith began in the mid-19th century, when almost all parts of the islamic world had entered the grip of european colonialism. the question of authenticity, originality, authorship, origin, accuracy and the truth of hadith emerged, and became a central issue in islamic studies, particularly with regard to islamic law. this question arises from western scholars as well as muslim scholars. abu rayyah, for example, argues that the hadith of the prophet has been corrupted or in other words the hadith of the prophet has been lost because riwayah bi al-ma'nā (transmission of meaning, not pronunciation).28 syamsuddin arif explained that the person who first questioned the status of hadith in islam was alois sprenger. it is based on his expression in the introduction to his book entitled die sunna das leben und die lehre des mohammad he has claimed that the hadith is a collection of anecdotes (fictitious but interesting stories). he also expressed his doubts about the accuracy of hadith as a source of history. his claim was also followed by his colleague one mission william muir, orientalist from england who also reviewed the biography of prophet muhammad saw and history of islamic development. 29 26 ada juga yang berpendapat bahwa hal itu terjadi ketika orang-orang barat merasa terdesak oleh ekspansi islam, terutama setelah jatuhnya istanbul pada tahun 857 h ke tangan kaum muslimin di mana kemudian mereka masuk ke wina. orang-orang barat merasa perlu untuk membendung ekspansi ini, sekaligus untuk mempertahankan eksistensi kaum nashrani. lihat ali mustafa ya’qub, kritik hadis (jakarta: pustaka firdaus, 2011), 7. 27 ali mustafa ya’qub, kritik hadis (jakarta: pustaka firdaus, 2011), 7. 28 mahmud abu rayyah, aḍwa ‘alā as-sunnah al-muhammadiyah (kairo, t.tp., 1958), 55. 29 syamsuddin arif, orientalis dan diabolisme pemikiran (jakarta: gema insani, 2008), 28. 180 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 islamic studies conducted by westerners were originally aimed solely at islamic material in general, including literature and history. it was only in recent times that they directed their study specifically to the field of nabawi hadith. in the nineteenth and twentieth centuries western scholars, such as goldziher, schacht, and juynboll, began to doubt the validity of the theories of criticism of hadith used by muslim scholars and questioned the authenticity of the prophetic traditions contained in canonical hadith books. 30 as a result, they begin to formulate new theory theories that are supposed to be really able to select and separate the false traditions from the ṣaḥīḥ. among them they use the common link method in the study of hadith. the concept of common links and their methodological implications are systematically used in scholarship of muslim hadith, it has extensively been used as a very powerful research tool in the scholarship of western hadith, although some western scholars have rejected it. however, common links have been interpreted differently. the difference lies not only in determining common links but also on whether common links are 30 josep schacht misalnya merumuskan teori common link untuk meneliti asal usul dan otentisitas hadis nabi. dan masa berikutnya teori ini dikembangkan oleh juynboll, salah seorang sarjana barat yang juga memiliki perhatian besar terhadap hadis nabi. tokoh ini bahkan telah lebih dari dua puluh tahun melakukan penelitian atas berbagai hadis nabi dengan menggunakan teori common link, juynboll sampai pada kesimpulan bahwa sejumlah hadis nabi yang terdapat dalam kitab kitab kanonis tebukti tidak memiliki klaim kesejarahan. ini berarti bahwa hadis hadis tersebut adalah palsu (tidak benar benar berasal dari nabi). meskipun teori dan metode schacht telah banyak mendapatkan kritikan dan sanggahan, namun teori tersebut tetap diadopsi dan dikembangkan oleh gauthier juynboll. menurut juynbll, hadis-hadis yang dimuat dalam kitab ṣaḥīḥ al-bukharī atau ṣaḥīḥ muslim sekalipun belum tentu berarti hadis itu otentik dan punya landasan sejarah yang pasti, karena metode kritik hadis yang digunakan sarjana muslim memiliki banyak kelemahan dan belum mampu untuk membuktikan kemurnian dan keaslian sebuah hadis. atas dasar itu, juynboll menawarkan metode kritik hadis common link sebagai ganti dari metode kritik hadis para sarjana muslim. metode common link ternyata tidak hanya bermaksud untuk merevisi metode kritik konvensional para ahli hadis, tetapi juga menolak seluruh asumsi dasar yang menjadi pijakan bagi metode itu. sebagaimana diketahui metode kritik hadis konvensional berpijak pada kualitas periwayat, maka metode common link tidak hanya berpijak pada kualitas periwayat namun berpijak pula pada kuantitas periwayatnya. lihat ali masrur, teori common link g.h.a. juynboll (yogyakarta: lkis pelangi aksara, 2007), 2. nabila: metodologi studi islam | 181 considered as the originators (or initiators) of a particular hadith. interestingly enough, using the common link theory, a number of western scholars of late have succeeded in naming a number of hadiths earlier than schacht, the champion of this concept, while other western scholars date more recently. meanwhile, the use of a number of western scholars on the concept of the argumentum e silentio proved dangerous or inaccurate, especially concerning early islamic studies. 31 in the understanding of hadith, hadith experts in the middle east usually use a textual approach in understanding hadith, unlike the approach used by western scholars who tend to be more contextual. 31 g.h.a. juynboll bukanlah orang pertama yang membicarakan fenomena common link dalam periwayatan hadis. ia mengakui dirinya sebagai pengembang dan bukan penemu dari teori tersebut. dalam beberapa tulisannya, ia selalu merujuk kepada schacht seraya menyetakan bahwa dialah pembuat istilah common link dan yang pertama kali memperkenalkannya dalam the origins. meski demikian, schacht ternyata gagal mengamati frekuensi fenomena tersebut dan kurang memberikan perhatian dan elaborasi yang cukup memadai. sejak awal, fenomena common link ini sudah dikenal oleh para ahli hadis di kalangan islam. al-tirmidhi dalam koleksi hadisnya menyebut hadis-hadis, yang menunjukan adanya seorang periwayat tertentu. si a misalnya, sebagai common link dalam isnad-nya, dengan “hadis-hadis si a”. istilah tekhnis yang dipakai al-tirmidhi untuk menggambarkan gejala seperti itu adalah imadar (poros). hadis-hadis itu membentuk sebagian besar hadis gharib, yaitu hadis yang diriwayatkan oleh seorang periwayat tunggal pada ṭabaqah (tingkatan) isnad tertentu. akan tetapi, kelihatannya para ahli hadis dikalangan islam tidak menyadari sepenuhnya implikasi dari gejala tersebut terhadap problem penanggalan hadis. schacht mengatakan bahwa teori common link dapat dipakai untuk memberikan penanggalan terhadap hadis-hadis dan doktrin-doktrin para ahli fikih. penjelasan mengenai kepalsuan isnad bagian atas seharusnya mengubah sikap penerimaan yang tidak kritis terhadap keaslian isnad. selain itu, ada kemungkinan bahwa nama common link hanya digunakan oleh orang lain yang tidak dikenal, dan dengan demikian kemunculannya hanya sebatas sebagai terminus a quo, khususnya pada periode tabiin. lebih jauh mengatakan bahwa penomena semacam ini juga terjadi pada hadis-hadis yang terkait dengan sejarah. robson menilai teori ini sebagai sumbangan yang sangat bernilai terhadap studi perkembangan hadis karena metode itu tidak hanya memberikan penanggalan terhadap hadis yang disandarkan kepada nabi, tetapi juga menjelaskan nilai jalur isnad secara pasti bahwa bagian isnad yang timbul belakangan adalah otentik, sementara isnad bagian awal yang kembali kepada nabi adalah palsu. oleh karena itu, tidak mengherankan jika juynboll ingin mengembangkan dan menerapkan teori ini dalam skala lebih luas. lihat kamaruddin amin, menguji kembali metode kritik hadis (jakarta: mizan publika, 2009), 477. 182 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 in fact, earlier salafologists have established a methodology as an attempt to dialogue the koran and hadith with their context. however, when brought to different contexts, the methodology is no longer able to dialogue both as needs of the new context. to keep them talking, a new methodology that can accommodate the times is needed so that both are elastic and flexible. and hermeneutics, as a study of western-derived interpretations of texts, draws attention among islamic thinkers to make it a study of the qur'an and hadith. 32 in all the problems of hadith, muslim observers have been able to only enter into how to identify the ṣaḥīḥ from the ḍaif or asanas. meanwhile, western interest is to examine the hadith one by one by identifying the date of birth and death of the existing rijl al-ḥadīth (transmittor). thus, between the two there is indeed a difference approach is very far. however, the efforts of western observers as goldziher and schacht do are valuable contributions, minimally inviting the critical and sharp sounds of what azami says, although not a few of them merely arrive at reactive tones the difference between the muslim scholarly approach and the western hadith is the fundamental difference in the approach of the islamic tradition as a whole.33 32 dari definisi yang telah penulis kemukakan, dapatlah ditarik sebuah pengertian bahwa hermeneutik adalah suatu ilmu yang mencoba menggambarkan bagaimana sebuah kata atau suatu kejadian pada waktu dan budaya yang lalu dapat dimengerti dan menjadi bermakna secara eksistensial dalam situasi sekarang. dengan kata lain, hermeneutik merupakan teori pengoperasian pamahaman dalam hubungannya dengan interpretasi terhadap sebuah teks. dalam hal ini ada 3 unsur/ pilar utama hermeneutik, yaitu: (1) penggagas, (author) komunikator atau subjek yang menyampaikan apa yang ada dalam benaknya dan hendak disampaikan kepada audiens melalui bahasa; 2) teks (text), bahasa yang menjadi alat penyampaian, yang menjadi tanda bagi maksud ujaran tersebut; 3) pembaca (reader), atau audiens yang menjadi sasaran pengujaran komunikator. namun dalam kajian hermeneutik, bukan hanya gramatika bahasa yang ditekankan, pendekatan historis, sosiologis dan antropologis juga harus dikedepankan. dengan begitu, untuk mengetahui pesan-pesan yang ada dalam teks, harus ketahui latar belakang sosial budaya dimana dalam dalam situasi apa sebuah teks itu muncul. lihat yunahar ilyas dan m. mas’udi, pengembangan pemikiran terhadap hadis (yogyakarta: lppi, 1996), 3-4, dan aksin wijaya, arah baru studi ulum al-qur’an: memburu pesan tuhan di balik fenomena budaya (yogyakarta: pustaka pelajar, 2009), 179. 33 para sarjana barat tidak terkesan dengan kecanggihan metode-metode untuk menentukan keaslian hadis berdasarkan sanad. mereka cenderung menginginkan untuk nabila: metodologi studi islam | 183 islamic studies and study of hadiht in indonesia. tracking the development of thinking in indonesia, will not be separated from the development of relations between muslims in the archipelago with the islamic education center in the middle east, especially in the seventeenth and eighteenth century is the most dynamic period in the socio-intellectual history of the muslims.34 in the archipelago, the revitalization of the teachings of prophet saw contained in the hadith has been going on since the second half of the 17th century, along with the entry of renewal ideas that emphasize the koran and hadith as the teachings of islam.35 the scholars examine the hadith from inspiration and insight on how to lead muslim society towards moral social reconstruction. nevertheless, until the early days of the twentieth century, the study of hadith in indonesia was still less popular.36 in addition, howard m. federspiel also concluded the same thing, that in indonesia the hadith is still part of the study of jurisprudence, not a separate study of hadith.37 some works on hadith in the seventeenth century up to the 18th were bustan al-ṣalatin, ṣiratal-mustaqīm written by nur al-din al-raniri; sharah latīf 'alā arbā'īn ḥadīth lī imam al-nawawī, and al-mawā'iz albadi'ah written by abd al-ra'uf al-sinkili; sabīl al-muhtadīn lī tafaquh fī amriddīn written by sheikh arsyad al-banjari; naṣiḥah al-muslīm wa tazkirah al-mukminīn fī faḍa'īl al-jihād fī sabīlillāh wa karimah al kembali kepada matan atau muatan dari sebuah hadis. karena mereka memiliki alasan untuk meragukan adanya hadis yang tidak berasal dari nabi karena hadis itu membicarakan persoalan-persoalan setelah masa kewafatan nabi. hal ini didukung oleh fakta bahwa sebagian kaum muslim belakangan berusaha untuk menemukan dukungan bagi kelompok atau ajaran mereka dengan menyandarkan pandangan mereka kepada muhammad. 34 azyumardi azra, jaringan ulama timur tengah dan kepulauan nusantara abad xvii dan xviii (bandung: mizan, 1994), 15. 35 penjelasan secara mendetail pada bab selanjutnya yang menjelaskan awal perkembangan studi hadis di indonesia. pada bab ini penulis hanya menekankan pada penjelasan perbedaan kajian hadis di indonesia dengan timur tengah dan barat. 36 agung danarto, kajian hadis di indonesia tahun 1900-1945 (telaah terhadap pemikiran beberapa ulama tentang hadis),(yogyakarta: iain sunan kalijaga, 2000), 8. dan muhajirin, “transmisi hadis di nusantara”(disertasi: uin syarif hidayatullah, 2009), 101. 37 howard m. federspiel, the usage of traditions of the prophet in contemporary indonesia (arizona state university, 1993), 2. 184 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 mujahidīn fī sabīlillāh written by abdul samad al-palimbani; tanqih alqaul al-ḥadīth sharah lubāb al-ḥadīth, al-dūrur al-bahiyyaj fī sharah alkhaṣāiṣ al-nabawiyyah was written by nawawi al-bantani; tanqi al-qaul, sharaḥ lubāb al-ḥadīth, naṣāih al-ibād written by mahfudz al-tirm; alqawa'id al asasiyyah li ahl al-sunnah wa al jama'ah was written by ahmad masduki mahfuzh; al hadith and aqidah ahl al-sunnah wal jama'ah written by sheikh haji muhammad al-khalidi; the ahl al-sunnah wa al-jama'ah fī hadīth al mautā wa ashrath al-sa'ah wa bayan mafhūm al-sunnah wa al bid'āh was written by kh. muhammad hashim asy'ari; ḥashiyah al-nafahat 'alā sharḥ al-waraqat lil maḥallī written by sheikh ahmad khatib al-minangkabawi. if seen from some works of hadith in the 17th century to the 18th there are about 16 hadiths who make works about the hadith, and the work of these figures are more likely to research sanad hadith and collections of hadith only. in the seventeenth century the tendency at that time in indonesia was the number of tarekat and tasawuf teachings so that muslims wanted to practice the teachings of islam by referring to the qur'an and sunnah, and also scholars continue to try to classify the ṣa had hadith with false hadith, so that many scholars of hadith made works on the hadiths and collections of hadith.38 the works of hadith in the 19th century up to the 20 of them are the principles of dirayah hadith science, problematics of hadith as the basis for the development of islamic law, history and introduction to the science of hadith, 2002 pearl of hadith, collection of hadiths of law written by hasbi ashshiddieqy; the scripture of moses was written by mahmoud yunus; highlights of mustihalah hadith, hadiths about religious courts written by fatchurrahman; the choice of choice hadis (hadith sahih al-bukhari) is written by husen bahreisy; 123 the hadith of faith and morals was written by mustagfiri asror; the virtue of budi in islam: ihya sunatullah wa rasulih written by fachruddin hs; the translation of nail al-authar was written by muamal hamidy; tarjamah 38 karakteristik dari karya-karya hadis di indonesia lebih banyak bersifat pengantar dari pada pembahasan, apalagi yang bersifat analisa. hal tersebut dapat ditunjukkan dengan sedikitnya informasi ketika menjelaskan hal-hal pokok yang berkaitan dengan hadis. kecenderungan untuk mengkaji kajian sejarah lebih dominan daripada kajian hadis yang sesungguhnya, sehingga sekalipun masuk pada kategori karya dengan karakteristik pembahasan, kajian sejarah masih dominan daripada kajian hadis. nabila: metodologi studi islam | 185 bulug al-maram ibn hajar al-asqalani is written by a. hassan; hadith arbain al-nawawiyah written by umar hashim; the pearl of the qur'an and hadith is written by aa. masyhuri; the translation of sahih muslim hadith is written by ha razak; the set of 405 the essence of hadith (tarjamah jamius shagr) was written by mahfulli sahli; the grain of education in the hadith was written by muhammad talib; al-quran and al-hadith for madrasah aliyah / pga written muslich marzuki; science of hadith is written by debt ranuwijaya. in the twentieth century, hadist works are more dominated about the science of hadith and collections of hadith, the work on the science of hadith in the twentieth century is intended to make a textbook hadith for schools and colleges. the lack of work on the science of hadith as a study at islamic high school in indonesia made the hadith leaders in the 20th century made works on the science of hadith and collections of hadith, so that students and students understand the science of hadith.39 the work of hadith in the 21st century is like the critical study of hadith the sosio-historical-contextual approach asbāb al-wurud was written by said agil munawwar; the study of ma'ani al-hadith was written by muhammad syuhudi ismail; criticism of hadith written by ali mustafa ya'qub; the reward and virtue of hajj, the prophet's personal: the study of the book of taudhih al-dalay fi tarjamat hadith al-shamail written by lutfi fathullah; rethinking hadith critical methods written by kamarudin amin; al-sunnah fi indonesia: baina ansariha wa khusumiha written by david rashid sitorus; understanding the hadith of the prophet: the method and approach was written by nizar ali; the reconstruction of the methodology of understanding of hadith, in the discourse of the study of contemporary hadith written by suryadi; the study of the matan hadith (a methodological offer of the prophet's prophets: historical and methodological review) was written by muhammad zuhri; keshahihan matn al-ḥadis and methodology of understanding of hadith (a hermeneutic study) was written by buchari 39 pengaruh manhaj modern disebabkan adanya kesamaan dalam bentuk tujuan pembukuan, yaitu sebagai dasar acuan untuk pembelajaran materi hadis, tetapi dari segi materi berbeda. materi dari periode modern minimal sebagai buku bersifat pembahasan, bahkan banyak yang bersifat analisis, sedangkan di indonesia lebih dominan pengantar dan bahkan mereduksi bagian-bagian kajian hadis itu sendiri. muhammad dede rodliyana, “pergeseran pemikiran ‘ulum hadith”, 135. 186 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 m; new paradigm of hadith science and reconstruction fiqh al-hadith written by daniel djuned; modern thought in sunnah the approach of the science of hadith is written by abdul majid khon; and others. in contrast to the present time that there is a significant development in the study of hadith. if we look at the hadith literature in indonesia today, there are some hadith scholars who have begun to understand the hadith with some methods and approaches such as said agil munawar who understand the hadith with the socio-historical-contextual approach, and buchari m understands the hadith by using the hermeneutic approach and many others have hadith scholars in indonesia who apply some methods and approaches in understanding the hadith. in the problem of the development of the understanding of hadith in indonesia, muhammad syuhudi ismail has also written among them kaidah keshahihan sanad hadith, critical review and review with approach of historical sciences, research methodology of prophet hadith, prophetic hadith according to his defender, denial and forgery, summary mushthalah hadith, textual and contextual: the study of maani al hadis about the universal, temporal and local islamic teachings. m. syuhudi ismail is a scholar and intellectual who has considerable influence in indonesia in the field of hadith and ulumul hadith. one of his thoughts is about the method of understanding against the matan hadith in his book entitled textual hadiths and contextual: the study of maani al hadith about the teachings of islam are universal, temporal and local. according to him that there are matan hadith that must be understood in textual, contextual and some that must be understood textually and contextually as well. this shows that the content of the hadith of the prophet is universal, temporal and local. as exemplified by muhammad syuhudi ismail in understanding the traditions that prohibit plastic surgery. the hadith reads: عن ابن مسعود رضي هللا عنه قال لعن هللا الواشمات والمستوشمات والمتنمصات والمتفلجات للحسن المغيرات خلق هللا مالي ال ألعن من لعنة )رواه البخاري( رسول هللا صلى هللا عليه وسلم وهو فى كتاب هللا from ibn mas'ud r.a. he said: god has cursed those who use fake moles in the form of tattoos, people who shave his eyebrows, and flatten his nabila: metodologi studi islam | 187 teeth with a miser to beautify himself by changing what god has made. (surah ibn masud)), i do not have (reason) not to curse the person who cursed the messenger of allah as set forth in the koran (narrated by albukharī).40 according to syuhudi ismail, plastic surgery or plastic surgery performed only for beauty purposes including acts cursed by prophet muhammad saw, but if it is intended for treatment or avoid something that is harmful, then the law is allowed. in line with syuhudi, muhammad yusuf al-qaraḍawī allows surgery on parts of the body due to functional impairment, either due to congenital or accidental outcomes, such as cleft lip (plastic construction surgery). the plastic surgery on the part of the body that has no functional disturbance, only the shape is not perfect or want to beautified, such as nose pug nose (plastic surgery aesthetics), the legal decision of the case is haram (forbidden).41 according to syuhudi ismail, we must be careful in establishing the illat of a law, and to understand the above hadith, we must know well the causes of the hadith and the background of the determination of the law desired by the prophet saw. the illat of prohibition of making fake moles and so on for the sake of discourse is because the act has changed what has been established (made) by god. the smells, jewelry, and or hair polishes do not alter the human body at all. therefore, it can not be analogous to plastic surgery for beauty purposes.42 in this case, muhammad syuhudi ismail tends to be textual, being very cautious, but firm in understanding the hadith about plastic surgery. 40 al-bukharī, al-jamī’ al-ṣaḥīḥ, juz iv, 43. 41 muhammad yusuf al-qarāḍawī, halal dan haram dalam islam (surabaya: bina ilmu, 1996), 118-119. kata abdul hamid qudah, operasi estetika mengandung faktor tidak mensyukuri nikmat allah yang nyata-nyata berfungsi baik. padahal, yang ditekankan di dalam islam adalah usaha mencari sebab kesembuhan dari penyakit yang menimpa dengan cara-cara yang dibenarkan syara’. lihat abd al-hamid qudah, abhās fī al-adwā wa al-ṭibb al-wiqā’ī (mekah: rabitah al-‘alam al-islāmī, 1987), 12. 42 syuhudi tidak mengingkari orang yang telah menjadi cantik karena operasi plastik itu makan bertambah besar rasa percaya diri dan ketenangannya. tetapi dia mempertanyakan akibat buruk yang ditanggung oleh yang bersangkutan. nabi saw menegaskan bahwa pemanfaatan anggota tubuh termasuk salah satu hal yang perlu dipertanggungjawabkan di hadapan allah kelak. muhammad syuhudi ismail, “bedah plastik”, pedoman rakyat, ujungpandang, 4 desember 1988 m. 188 | ajis : academic journal of islamic studies, vol. 2 no. 2, 2017 ali mustafa yaqub prioritizes sanad criticism, to find out if a hadith is acceptable, and otherwise to be rejected. this is seen in the way in which to criticize a phrase, which the people say is a hadith. and it is seen from his works such as troublemess hadith, imam bukhari and methodology criticism in the science of hadith, role of science of hadith in the development of islamic law, islam of today. as ali mustafa yaqub exemplifies in the study of hadith who recognizes him, he recognizes his god ". according to shaykh muhyi aldin said that this hadith though not ṣaḥīḥ in terms of history, but for us the hadith is ṣaḥīḥ based on kashf method. in contrast to ali mustafa ya'qub explains that it is not justified to use the kashf method to prove the authenticity of the hadith. if this kashf method is justified, then everyone can claim to have this method, and in turn false traditions may turn into a hadith ṣaḥīḥ.43 buchari m, writes on the method of understanding of hadith (a hermeneutic study), and the mutual keshahihan matan tradition. in his work buchari m, using the hermeneutic method of understanding a hadith, and he exemplifies some traditions that the hermeneutic method can use in understanding the hadith. 44 while daniel djuned, writing about the new paradigm of the study of hadith science and the reconstruction of fiqh al-hadith, in his work daniel djuned gives a solution to the understanding of the hadith, he tried to reconstruct the method of understanding the hadith so that the traditions are readily accepted by the indonesian people in particular.45 43 ali mustafa ya’qub, hadis-hadis bermasalah (jakarta: pustaka firdaus, 2007), 79. 44 jika kita melihat karya buchari m ia menulis tentang perlunya metode hermeneutik dalam memahami hadis, menurut buchari, hermeneutik dapat digunakan dalam tatanan mafhūm al-naṣ (pemahaman teks), bukan dalam mengukur keontentikan naṣ. 45 daniel djuned dalam karyanya paradigma baru studi ilmu hadis, di dalam bukunya ia menjelaskan bagaimana caranya memahami hadis yang benar. beberapa pendekatan yang digunakan oleh daniel djuned dalam memahami hadis adalah dengan menggunakan pendekatan geografis, sosio-kultural, antropologis, dan sebagainya. dalam penggunaan pendekatan geografis ia mencontohkan tentang hadis dilarangnya wanita bepergian selama tiga hari kecuali didampingi oleh mahram-nya. ia menjelaskan bahwa berdasarkan latar belakang kondisi alam dapat dipahami bahwa larangan bepergian bagi wanita tanpa mahram di atas bersifat kondisional. mahram menjadi persyaratan jika kondisi tidak aman. dalam kondisi aman seperti keadaan dunia hari ini, mahram dimaksud bukan hal yang mengikat. nabila: metodologi studi islam | 189 according to the author's assumption, in indonesia there is a very significant development and shift, not only in the subject of sanad science but rather on the construction, deconstruction and reconstruction of the understanding of the hadith itself. conclusion the study of hadith which begins from the study of the hadith sanad, ulūm al-ḥadīth, to the methodology of the understanding of hadith indicates a shift in the study of hadith and the development of the understanding of hadith with scientific approach, logic-deductive, and correlation of socio-historical-psychological context in indonesia. and the results of ijtihad of the hadith scholars in indonesia can not be separated from the 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(accessed: 27/01/2014) ya’qub, ali mustafa. hadis-hadis bermasalah. jakarta: pustaka firdaus, 2007. ___________. kritik hadis. jakarta: pustaka firdaus, 2011. zahwu, muhammad abū. al-ḥadīth wa al-muḥaddithun. mesir: syirkah misyriyyah, t.th. zahwu, muhammad abū. al-ḥadīth wa al-muḥaddithun. mesir: syirkah misyriyyah, t.th. zuhaili, wahbah. al-qur’an al-karim wa bunyatuhu at-tasyri’iyyah wa khadhariyyah. beirut:dar al-fikr, 1993. ajis : academic journal of islamic studies vol. 3, no. 1, 2018 iain curup – bengkulu | p-issn 2580-3174, e-issn 2580-3190 available online: http://journal.staincurup.ac.id/index.php/ajis an examination of qur'anic concept on corruption budi birahmat1, syarial dedi2 institut agama islam negeri (iain) curup 1al_fajry08@yahoo.com, 2dedisyahrial@yahoo.co.id abstract: the social problem that continues to be discussed endlessly today is a case of increasingly concerned corruption. discussion of corruption problematics almost deadlocked because what made the eradication of corruption in this country is inversely correlated with the increasing index of corruption rank in indonesia. therefore, many people are more pessimistic about the eradication of corruption in indonesia, even some of them are permissive. in addition, corruption is also a crime classified as extra-ordinary crimes, because what resulted from corruption has brought a direct result, which is aggravating the poverty of the people. some scholars began to track the qur'an's affirmation of corruption. it is done as an effort to find epistemology eradication corruption case remember that al-qur'an is holy book which give hint. meanwhile, the qur'an, which is still global and universal, remains a matter to be scrutinized and studied comprehensively. the discourse of corruption, for example, is still an implicit concept that is not clearly described by the qur'an. but, it does not mean, the qur'an can not solve this case. keywords: corruption, al-qur'an introduction the social problem that continues to be discussed today is a case of increasingly concerned of corruption. discussion of corruption problematics almost deadlocked because what made the eradication of corruption in this country is inversely correlated with the increasing index of corruption rank in indonesia. therefore, many people are more pessimistic about the eradication of corruption in indonesia, even some of them are permissive. in addition, corruption is also a crime classified as extra-ordinary crimes , because what is generated from corruption has brought a direct result, which is aggravating the plight of the people. departed from its problem above, some of the scholars start tracking the assertion of the qur'an about corruption. it was done as an effort to 82 | ajis, vol. 3 no. 1, juni 2018 find the epistemology eradication of corruption cases remember that the qur'an is the scripture that provides guidance. meanwhile, the qur'an, which is global and universal, leaves the problems that must be considered and examined in a comprehensive. the discourse of corruption, for example, is still a concept that implicitly that is not described by the qur'an explicitly. but it does not mean, the qur'an cannot resolve this case. through this paper, the author tries to look at the quranic view of corruption by tracking down some indications of corruption by using thematic methods or popularly known as 'maudhu'i' with an ontological approach to finding the essence of meaning and the essence of everything. then linked with fiqh review to find the legal answer. it is not the intention of the writer to justify that the formulation of fiqh as a form of rule of law should be applied, because the writer's opinion will certainly trigger other problems in this multi-religious country. the authors hope through this paper only as a bargaining value to the dynamics of corruption eradication discourse. definition and history of corruption before discussing further the quranic verses of corruption, it is better to understand the definition and history of corruption, to make it easier to trace the verses pertaining to the topic of this discussion.the word 'corruption' is rooted in latin corruption or from the origin of corrumpere. etymologically, in latin the word corruption means rotten, corrupted, destabilizing, twisting, and bribing. 1 whereas in english, corrupt words mean people who have corruption intend to commit illegal cheating to gain personal benefits.2in french, it is also known as corruption, while in dutch it is known as corruptie (korruptie). according to andi hamzah, the word ofcorruption that is up to and often used in indonesian is plagiarism of the word korruptiein dutch. 3 in terminologically many experts have their respective definitions. robert klitgaard defines "corruption is the abuse of public power for private benefit,"corruption is the misuse of public power 1 bam bang soesatyo, perang-peranganmelawankorupsi, (jakarta: ufuk press, 2011), p. 24. 2 jonathan crowther (ed), oxford: advanced learners dictionary (1995), p. 247 3 andi hamzah, pemberantasan korupsi melalui hukum nasional dan internasional, (jakarta: raja grafindopersada, 2005), p. 4. dedi, an examination of qur’anic concept | 83 for personal gain. corruption also means levying money for services that are supposed to be given or using authority to achieve unlawful purposes.4 but in principle, the approach that can be done to the problem of corruption has a press point that varies according to the perspective and scientific point of view used. in a sociological perspective such as alatas in his book the sociology of corruption, incorporating nepotism in a group of corruption in the sense of 'putting a family or friend in a certain position in government without qualifying for it'. if this is used it certainly will not find its meaning and norm from the perspective of criminal law. 5 this meaning is different if used in a political or economic perspective. various definitions put forward by experts, sayyid husain al-alatas concluded that corruption would not escape some of its special features, namely: 1. a betrayal of trust 2. fraud against government agencies, private institutions or the general public 3. deliberately neglecting the public interest for special purposes 4. by confidentiality 5. involving more than one person or party 6. mutual obligations and benefits 7. centralization of corrupt activities to those who want a definite decision and those who can influence it 8. an attempt to cover up corrupt acts in the form of legal endorsement 9. denotes a dual function for any individual who is corrupt.6 the history of corruption itself is long enough. according to hans g. guterbock's guidance, the archaic record of this issue refers to bribery against judges and the behavior of government officials. in the history of egypt, babylon, hebrew, india, china, greece and ancient rome, corruption often surfaced as a problem. in the history of islam itself, 4 robert klitgaard dkk., penuntun pemberantasan korups idalam pemerintahan daerah, terj. hermoyo, (jakarta: yayasanobor indonesia, 2002), p. 3. 5 m. nurul irfan, 2011, korupsi dalam hukum pidana islam, (jakarta: amzah, 2011), p. 35. 6 s.h. al-alatas, korupsi; sifat, sebab dan fungsi, terj.nirwono, (jakarta; lp3es, 1987), p. 2. 84 | ajis, vol. 3 no. 1, juni 2018 corruption during the time of prophet saw has never happened, among which the story of karkirah narrated by al-bukhari as follows: عن عبد هللا عمرو قال: كان على ثقل النيّب رجل يقال له َكرِكرة فمات, فقال النيّب صّلى هللا عليه وسّلم: هو ىف النار, فذهبوا ينظرون إليه فوجدوا عباءًة قد غّلها 7البخاري( :)روى abdullah ibn amr ra, he said: "there's someone named karkirah, namely luggage carrier of the prophet, he died in battle, the prophet said:" he goes to hell ".then the companions examined, it turns out they get a piece of garment that he is corrupt from ghanima( spoils of war)". (hr: albukhari) karkirah a person who like to bring the prophet's goods during the war, when he died the prophet sent him to hell, even the prophet reluctant to pray for his corpse and told the friends to pray. the companions wondered, what was it that made all his charity futile? evidently, he hid a piece of ghanimah (spoils of war) clothing that had not been split into pieces. or in the history of abu daun; jewelry that weighs not reach 2 dirhams. in the era of khulafā al-râsyidîn precisely at the time of umar bin alkhattab also has encountered the practice of corruption. this was corroborated by umar's attempt to order a friend named maslamah to oversee the assets of government officials.8 by looking at some historical facts, then actually in the arab era 'era of the al-qur'an' corruption case has been found. however, as the authors say in advance, the qur'an does not put forward explicit verses of corruption. even explicitly ahmad baidlawi mentions that in islam, in this context of the qur'an, corruption cases are not clearly described.9 therefore, in the next discussion, the author will try to describe the interpretation of verses containing term corruption by defining corruption definitively in the contemporary context. 7 cd-room, al-makhtabah al-syamilah, no. hadis 2845. 8 muhammad husain haikal, sayyidina umar bin khattab, (jakarta: litera antar nusa, 2003), p. 665. 9 ahmad baidlawi, “pemberantasan korupsi dalam persepektif islam”, dalam jurnal esensia, vol. 10, no. 2, juli, 2009, p 8. dedi, an examination of qur’anic concept | 85 corruption in the review of the qur'an indeed, in the qur'an, there is no clear term of corruption, but to resolve this case there are several verses that are indicated about it. among them are the following. 1. the letter al 'imran verse 161 may not a prophet in the matter of the booty of war. he who dealt treacherously in the matter of the spoils of war, then on the day of judgment he will come bringing what misappropriated, then every soul will be given a judgment about what he did with unjustly persecuted."(surat.3:161) for the decline of this verse, as the hadith narrated by ibn abbas ra. that after the battle of badr, there was a man who lost a red headgear. then there is someone who alleges that nabilah took it, then the verse goes down to contradict it as well as the news that every prophet will never steal / corrupt. in this verse is the term ''ghulul” which meansbetrayal. according to almaraghi in his book, interpretation of al-maraghiexplained that the word ghululthe verse means 'al-akhdz al-khufiyyah', namely take anything in secret, such as stealing something. then the meaning is often used in the term steal the booty of war before distributed.10 rasulullah saw himself extends the meaning of ghulul into two forms: a. commission, ie the act of taking something out of salary income that has been given. about this prophet saw states: ُ َعَلْيِه َوَسلهَم قَاَل َمْن اْستَ ْعَمْلَناهُ َعْن َعْبِد اَّللِه ْبِن بُ َرْيَدَة َعْن أَبِيِه َعْن النهيبِّ َصلهى اَّلله 11(َعَلى َعَمٍل فَ َرَزقْ َناُه رِْزقًا َفَما َأَخَذ بَ ْعَد َذِلَك فَ ُهَو ُغُلوٌل )رواه:أبوداود he the holy prophet replied: whoever we lift to employees on a work and then we assign specific salary for him, then what is picked up after it is fraud (corruption). (hr.abu david) 10 al-maraghi, tafsir al-maraghi, (bairut: dar al-kutub al-ilmiyyah, 2006), p. 98. 11 cd-room, no. the hadith. 2554 86 | ajis, vol. 3 no. 1, juni 2018 b. rewards, ie gifts that a person obtains because of his inherent position. regarding this matter, rasulullah saw said,"the prize received by officials is corruption (ghulul)". (hr ahmad)12 quraysh syihab in his tafsir al-misbah reveals that the real betrayal mentioned in the first verse was at the time of the battle of uhud. the battle of uhud is an incident in which the brotherhood experience defeat. one of the factors that defeat signal is the greed of the companions who then spend to the bottom of the mountain to take the booty of war. by this act, they have also betrayed the command of the prophet (s) to remain on the mountain whatever happens. this strategy is the main tactic of rasulullah saw to win the war with an unbalanced number of troops and logistics between the two sides. basically, in addition to the background of greed, they are also worried rasulullah saw will not give the division of spoils of war with the fair to the soldiers. furthermore, quraish adds that the equivalent of al-ghulul here is lafadz al fadhihah, i.e. to do something that denigrating and shame. this verse also asserts that a prophet (especially prophet muhammad saw) will not commit a betrayal, because it is contrary to the nature of the prophet's message. thus, treasonous in this verse also means treason in general, such as in carrying out a public mandate (eg position) or trust between individuals (eg entrusted goods or messages to be conveyed to others).13 if compared with some other term, leading ghulul has the point of press to a betrayal of the mandate has been entrusted. betrayal is generally associated with a sincere (office) and it has a broad meaning, but what is meant here is the betrayal in property matters. this ghulul's deeds are unlawful and they have to account for something that has been hidden. a mufassir even mentions that in the hereafter, someone who has darkened something will carry something that has never been hidden so that it cannot be hidden and known by everyone.14 2. surat al-baqara verse 188 12 ahmad baidlawi, 2009, p. 4. 13 quraisysyihab, tafsir al-misbah, (jakarta: lenterahati, 2002) 14 hafidz dasuki (dkk.), al-qur`an dan tafsirnya, (yogyakarta: uii press, 1991), p. 77. dedi, an examination of qur’anic concept | 87 and let not some of you eat some of the treasures of thee in the way of vanity and (bring) not the treasure unto the judge, that ye may eat part of the other man's possessions by sin, you know. " (qs.2: 188) because ibn kathir declares that this verse refers to a man who bears the debt, while the person who gives the debt does not have strong evidence (when wanting to collect the debt). so the man who has the debt deny his debts and complain his case to the judge when he knows that he is dealing with the rights of the case and that he is in the wrong side. this historical setting is then responded by the qur'an with the descent that verse explicitly forbids a person to eat the property of others and fight for something vanity. therefore, islam strictly prohibits the bringing of property to the judge if the underlying thing is a falsehood.15 in the encyclopaedia states the qur'anrecounted asbabunnuzul this verse that on a day, there were two rival each other and share the same claims that they are the owner of a valid land. but they do not have the witnesses and evidence that can strengthen the recognition. because this process tough enough, then judges memerintahan both sides for the same swear. both of them are equally swear. but one of them, named imri'i qays gives a false oath. it is for this reason that this verse then down. this is also closely related with the habit of the community (may also today who made the judgment as the savior of the media to defend them that was actually on the wrong party. the irony of this is caused by the current mushrooming in judicial. in the court of the skilled wrangle over the tongue and have sufficient funds, is very possible to win the case even though it is in the wrong party. this is the outcome of the practice of bribing judges, lawyers and those who engaged in the judicial institution.16 this verse uses the term addalwu (jama` from dalyun) al idla`. 17in essence, the meaning of this word is to lower the bucket to take water. thaba `thabai added that the notion of lowering the timba into a source whose purpose is to get the water is similar to the practice of bribery that is done in secret. as it is known that when a bucket is inserted into the well, other people can not see it. automatically, other people also do not know 15 ibn katsir, tafsir al-qur’an al-karim, terj. salim bahraesi dan said bahraesi, (surabaya: binailmu, 1986), jilid ii, p. 226. 16 chamamah suratno (ed), ensiklopedi al-qur`an: dunia islam modern, (yogyakarta: bhakti prima yasa, 2003), p. 401. 17 chamamah, 2003, p. 400. 88 | ajis, vol. 3 no. 1, juni 2018 that there is a bucket that is trying to take water (benefits) from the well. this is similar to the circumstances of the practice of bribery that was deliberately disguised from the public for the purpose of bribes are still off the record.18if it is read in the context of corruption, it contains a very strict meaning prohibiting to eat other people's treasures in a way that is not justified by religion (al-bathil). the meaning of the verse in this verse is to bribe judges, kadis, and others who have the power to free the bribe from the demands of something.19 one example of the practice of confound , namely buying off a judge with the purpose to make judges do a thing that he commanded and would benefit the si's briber could face. the equivalent of the term ad-dalwu this is ar-risywah. ironically, as mentioned in the text of this verse, the fed realized that the giver of bribes is located in the wrong party. however, due to get bribes, judges who accept bribes is then lied to his conscience itself and use his master to defend the one. in judicial practice is no longer a wonderful thing today. the 'envelope' given to the prosecutor or judge seems to have been the legal requirement of a judiciary. this is an irony because ideally, courts are institutions that seek and uphold justice. the treasures obtained by the judge (from the bribes) will not be disbursed and happy. this is similar to what the briber has experienced. although he was released from his case in court, he suffered material losses after bribing judges. different with al-ghulul, term one is more meaningful bribes (or commonly called risywah). bribery is usually given in a practice judgments to the parties enough influential, such as prosecutors and judges and lawyers. it is for this reason that this practice is done in secret. the purpose of the expected si's briber could face in this activity is to win the case or get the ease of completing something. something that you want to solve can it is lawful and unlawful. but regardless of the law that you want to reach the presence of ad-dalwu in efforts to achieve this already provides value minus. there is no reflection on the punishment of this practice in the qur'an. but the presentation of the fi'il to abstain from in the adjacent are enough to represent that this practice unlawful done, because it will harm themselves and others. 18 thabathaba`i, tafsir al-mizan, (beirut: yayasan al-i`lami, [t.th]), juz 2, p. 52. 19al-maraghi ,2006, p. 255. dedi, an examination of qur’anic concept | 89 3. surat al-surah maida, verse 42 they are people who like to hear lies, eat a lot of harams. if they (jews) come to you (to seek verdict), then decide (the matter) among them, or turn away from them; if you turn away from them, they will not give you any harm. and if you decide their case, then judge (the matter) among them fairly, verily allah loves the just ones. (surah 5: 42) the context of this verse is the jewish community that cultivate the habit of bribes and bribing. this is the domination of those who have the power and can oppress the people with the money bribe as these bribes when people middle small need help the officials. bribes which aims to justify the one and blame the right side has become the eyes of secondary pencahariaan senior jewish days. so the most likely, in every event of the judiciary, the rich man or can pay greater bribes will certainly win cases.20 and then , there is the term al-suht, lexically derived from the word sahata which has the meaning of obtaining a unlawful.21 the same thing is also explained by al-zamakhsyari in his commentary that what is meant by al-suht is ill-gotten possession. 22ibn khuwaizi mandad, as quoted by alqurthubi, explains that what is meant by al-suht is when one eats because of his power. that's because he has a position on the side of the ruler, then someone asks for something necessary to him, but he does not want to meet except with the bribe (risywah) he can take. if re-examined, the verse describes the practice of corruption as it happens in contemporary contexts. where the practice of bribe bribing people who have power is part of the form of corrupt practices that have mushroomed in the community. many have not realized that bribery (al-suht), both receiving and giving, is included in the act of corruption. in his tafsir/interpretationin tafsirnya, thaba' thabai asserts that assuht is wealth how to earnings through the way the unclean and not legal. this practice indicate that the perpetrators did not have a strong commitment in religion and his attitude. 23 al-maraghi supports this 20 dasuki (dkk.), 1991, p. 422. 21 ahmad warson al-munawwir, al-munawwir, (surabaya: pustaka progresif, 1997), p. 614. 22 al-zamakhsyari, tafsir al-kasyaf, (bairut: dar al-ilmiyyah, 1968), juz iii, p. 57. 23 thabathaba`i, 3, [t.th]:, p. 341. 90 | ajis, vol. 3 no. 1, juni 2018 opinion with explained that the definition of suht is a bad pencahariaan eyes and forbidden.24 if it refers to what is described in the al-mizan tafsir, it seems that these characteristics have broader and more general meaning than dalwun, even equated with al-bathil. that is, this term still overshadows some other terms that fall into the category of corruption, because as-suht defined as activities to earn money and income are done in ways that are not good, or even haram. but if it is related to the verses before and after it, then it appears that the threat to the as-suht actor is not kidding. the proof, allah swt likens people who do this activity with those who like (and deliberately) hear-hear the news that has been known lie the news. the preceding verse also asserts that they (intended) in this verse tend to be 'selective' in the practice of the qur'an. if the punishment in the qur'an they consider lightly, then they will accept it. but if the qur'an gives rules that are heavy enough, then they will manipulate the rules and replace them with light rules. naturally it would be if allah swt to command the prophet to be a little indifferent to this class. 4. surat al-surah maida, verse 33 indeed vengeance on those who fight allah and his messenger and make mischief in the earth, only they are killed or crucified, or cut off their hands and feet on a reciprocal basis, or thrown out of the land (his residence). such is an affront to them in the world, and in the hereafter, they shall be subject to great tribulation, (surah 5: 33) the cause of this versedown by allahis an accident in medina when there are several people from the children of u'shallow and urainah which convey the desire to enter islam to (saas). but they said that they did not feel comfortable living in medina. the prophet also ordered a shepherds to accompany some of the person out of medina. the prophet also includes a camel that will become their transportation and allow them to drink milk from the camels. some people went was accompanied by a shepherds. in the middle of the journey, who intends to enter islam is then kill the shepherds who accompany them and take them away camels that belong to the state that comes the results of charity. heard the news, the 24 al-maraghi, 2006, p. 207 dedi, an examination of qur’anic concept | 91 messenger then sent troops to hunt and pursue the murderers and robbers who have apply evil. after caught, they received the punishment pry the eyes, and cut off their hands and feet in a cross-reference to the death penalty. they got the penalty plus-plus is for doing evil is also plus, i.e. kill and rob, and betrayed the trust and facilities that have been entrusted (saas). the death penalty is usually given to those who interfere with the rest of society wide and kill. while the punishment of the cross date of death imposed on those who disrupt, kill, and robbed. the law cut the hand of the intended for people who do only the seizure of. the punishment set aside in this verse can be interpreted by the imprisonment or imprisonment.25 the next term indicated as the term corruption in the qur'an is hirabah (robbery). describing this, judge young harahap elaborated that another meaning of the word yuharibuna when traced to the origin of the original formation of the mujarradtsulatsi then he means someone who seizes the property and leaves it without any provision.26 the same thing also comes from the view of some fiqh experts about the word hirabah. according to those who perform the hirabah act as qathi'u al-thariq or rogues and alsariq al-kubra or theft are great. in other words, the meaning of hirabah here is someone who robs someone else's property. understanding like this is then often used by scholars to interpret the word yuharibuna in surat al-maidahayat 33.27 looking at the chronology of asbabunnuzul above, presumably, these people did not have a sincere and determined intention to embrace islam. this, at least proved by their considerable demand and making it up to the prophet. or even, it is fair to say that their intention from the beginning was none other than to rob and kill, but under the guise of converting to islam in order to facilitate the achievement of their plan. this allegation is reinforced by what al-maraghi expressed that after killing the shepherd and carrying the camel run, some of these people then returned to his people and declared that they re-infidels.28 this verse generally forbids human beings to create chaos on earth, especially chaos which is a deprivation of the rights of others, such as the seizure of property and life. 25 dasuki (dkk.), 1991, p. 428. 26 hakim muda harahap, ayat-ayat korupsi, (yogyakarta: gama media, 2009), p. 80-82. 27 abdul halim hasan binjai, tafsir al-ahkam, (jakarta: kencana, 2006), p. 384. 28 al-maraghi, 2006, p. 189. 92 | ajis, vol. 3 no. 1, juni 2018 pieces of verses that show the hard object (combat) allah and his messenger are still abstract. this is concretized by the next piece, which is to make the damage on earth that actually still has such a broad dimension. perhaps, the chaos referred to in this verse is an act that threatens the five things that must be guarded and protected (ie soul, property, mind, descent, and wealth) the punishment for al-muharabah perpetrators is mentioned expressly and concretely in the qur'an. the qur'an also mentions that those who practice it suffer misery in the world and in the hereafter. the misery in the world seems to be certain because he has created widespread chaos. automatically, the laws that threaten him are much heavier than indiscriminate acts that are individual objects. al-maraghi added that for this category, one who wants to repent can pay off his repentance with determination and restore all that he has ever taken. in addition, he must also get the forgiveness of a group of people who have harmed. 5. surat al-surah maida, verse 38 the man who stole and the woman who stole cut off both hands (as) vengeance for what they do and as punishment from god. and allah is mighty wise. (qs: 5: 38) at the time of rasulullah saw there was a woman who committed theft. then the woman cut off her hand, as allah has commanded in this 38th verse. at one time he asked the messenger of allah: "is there any repentance you received, o messenger of allah?" in connection with the question of the messenger of allah (swt) down verse 39 which explicitly provides information, that allah almighty always accepts the repentance of someone who has committed a crime, as long as he willing to correct oneself, replacing the evil deeds with good deeds. ibn kathir in his commentary explains a narrative from abdullah ibn amr, he says that this verse goes down with a woman who steals, then came the stolen person and told the prophet (s). "o prophet, this woman has stolen our jewelry". then the woman said,"we will make up for the stolen." the prophet said, "cut off his hand!" his people said, "we will redeem it with five hundred denarii." then prophet saw. also said, "cut off his hand!" so cut off his right hand. then the woman asked. " apostle, is there a way for me to repent?" the prophet replied, "you are now clean dedi, an examination of qur’anic concept | 93 from your sins as you were born from your mother's belly". then down the letter al-maidah verse 38 .29 the word 'saraqa' in the verse etymologically consumes "akhdzu ma li al-ghairikhufyatan" (taking the treasures of others secretly). 30 while terminologically the word 'stealing'(al-sarq) first divided into two parts, namely theft large and small. big theft is another meaning of the term hirabah as the author describes in the previous term. while the definition of theft is small, some scholars have varying meanings, namely (a) taking the treasures of others secretly, ie treasures well-kept according to their custom, (b) taking other people's treasures secretly by persecuting them ( c) take the treasure of another person secretly, the treasure not entrusted to him.31 from this, it can be concluded that what is meant by al-sarq is to take the property of someone else who is not hers with a stealthy way without the owner's willingness. the culture of cutting hands as punishment for whoever stole is actually a tradition of ignorance adopted by islam with some complementary changes. 32 in his ahkam commentary, shaykh abdul halim hasan asserted that there are two kinds of thefts, namely theft and small theft. unfortunately, shaykh abdul halim hasan did not provide sufficient exploration of the characteristics and characteristics of grand thefts. he was more interested in what he termed a petty theft. this is at least evidenced by considerable exploration of small thefts. he only mentions that the punishment for the perpetrator of grand theft is the death penalty, or cutting off hands with the crucified system. compared with the al-maidah interpretation of verse 33, this great theft is a theft that results in widespread chaos, not just at the individual level. shaykh abdul halim hasan said that petty theft is a stealthy theft against property that is not mandated to the person who stole. he also asserted that there are two kinds of punishment in this petty theft, namely hadd (cut hands) and ta`dzir (exiled, plagued, and imprisoned). characteristics of the theft then greatly affect the type of punishment that must be accepted person. shaykh abdul halim hasan quoted one of the 29 ibn katsir, 1986, p. 94. 30 al-munawwir, 1997, p. 628. 31 binjai, 2006, p. 375. 32 ibnukatsir, 1986, p. 91 94 | ajis, vol. 3 no. 1, juni 2018 hadiths as saying that there is no hadd penalty for anyone who betrayed the mandate. it was from this point that he then concluded that the punishment of hadd (as mentioned in this verse) applies only to the person who stole the right of another person and not the property entrusted to the perpetrator of the theft. thus, it can be understood that the most representative penalty for corruptors is imprisonment.33 tafsir published by uii added that a punishment against this theft can only be executed if the perpetrator has acknowledged or already have evidence and witnesses that are strong and validated. however, this punishment may still be foiled if the victim concerned apologizes to the perpetrator, usually accompanied by certain conditions, such as returning stolen property. 34 scholars still differ on the amount (nisab) of stolen goods that causes a person to have a hand cut. 35but almost all scholars' interpretations agree that the purpose of this punishment is to cause a deterrent effect on the offender and on others. if it is reviewed in the context of this verse at the time of its descent, then this verse seems to emphasize more on the theft by the unemployed. in that sense, the perpetrator of this theft is not one who takes advantage 33 binjai, 2006, p. 377. 34 dasuki, 1991, p. 437. 35 ibnukatsir, 1986, p. 92-93. nishab is the value of the minimum price that when met, then it requires the establishment cut the hand of theft. in case of goods stolen was small value and still under price nisab, then not verily it. but clerics are not precisely agreeing the nisab. the scolars thinking including al-malikiyah, al-syafi'iyah and al-hanabilah agreed that nishab theft is ¼ dinar gold or silver drachmas 3.this value equal to the price of 4.45 gram of pure gold. so when the price of pure gold 24 per gram rp 100, 000,-, then one nisab is rp. 100.000, x4, 45 grams = rp. 445.000,-. when things stolen by someone price equal or more than rp. 445.000,-, he can already to get and cut. is the oracle of the messenger from aisha ra. ,"the hand of a thief cut when its value up to ¼ dinar ". hr. bukhara, muslims and ashabusittah pole. from abdullah bin umar ra.that the messenger saw will cut the hand of thief ". hr. bukhari, muslim abu david, at the tirmizydan an-nasai.while alhanafiyah specify that the amount of the theif is 1 shillings or ten pieces of silver or same with both with argues, on the hadiths of the prophet the result is prophet,:"will not get hand cut punishment during its value under 10 darics." hr ahmad.also other hadith,"not cut the hands except worth 1dinar or 10 darics". hr. at-thabarani. also other hadith,"is not the hand of the thief will get hand cut punishment except value costing "mijan" when it costing 10darics". hr. abu shaibah. when we examine the background of the difference is really only center around the announcementof the price of mijan. where jumhurscholar agreed that the price of the silver t ¼ silver coins. while al-hanafiyah considers price when it 1 silver coins. see: ahmat sarwat, study verse ahkam; the verses of the qur'an which contains the law of shari'ah, (jakarta: du center, 2009), cet to-2: 42 dedi, an examination of qur’anic concept | 95 of the narrowness in his opportunity and facilities as a person in office or what we commonly call corruption. there are some differences in responding to the punishment of the perpetrators of this theft, as well as the difference in the nominal property stolen so that the thief must undergo the law of hand cut. the difference is generally due to the different viewpoints used by each 'scholarr'. however, the scholar's jumhur states that the stolen property is at least a quarter of the dinar. as for the punishment, here the scholar holds that in the first theft, the right hand is cut. the size of this cut is up to the wrist. if you still repeat the mistake, then the left leg to be cut, followed by the left hand, then the right foot. the last punishment for this theft is an exile.36 dealing penalties for corruptors since the early period of islam to the present day in the classical fiqh books has not found a clear formula of corruption.37 but the substances covered in the meaning of corruption have been much discussed by scholars even as the qur'an and hadith implicitly have alluded to it in general or outline that is by using some of the above terms. in the hadith, punishment is found for the ghulul (stealing the spoils of war), among them: قَاَلَدَخَل َعْبُد اَّللِه ْبُن ُعَمَر َعَلى اْبِن َعاِمٍر يَ ُعوُدُه َوُهَو َعْن ُمْصَعِب ْبِن َسْعٍد ُ ْعُت َرُسوَل اَّللِه َصلهى اَّلله َمرِيٌض فَ َقاَل َأََل َتْدُعو اَّللهَ ِل ََي اْبَن ُعَمَر قَاَل ِإّّنِ َسَِ 38 َصَدَقةٌ ِمْن ُغُلوٍل )رواه: املسلم(َعَلْيِه َوَسلهَم يَ ُقوُل ََل تُ ْقَبُل َصََلةٌ ِبَغْْيِ طُُهوٍر َوََل from till'abibnsa’d. he said, abdullah ibn 'umar entered into the house of ibn 'amir to visit because of sick. then ibn 'amir said, "why do you not pray to god for my healthy, o ibn umar?" ibn umar said, "i heard thereupon he said: "prayer without purification was not accepted and so also charity from ghulul results." (hr: muslims) there is also the history of hadith narrated by abu david: 36 dasuki, 1991, p. 434 37 duski ibrahim, “perumusan fikih anti korupsi” dalam suyatno (ed), korupsi, hukum dan moralitas agama, (yogyakarta: gama media, 2006), p. 128. 38 cd-room, no.hadis. 329. 96 | ajis, vol. 3 no. 1, juni 2018 َ َعْن َزْيِد ْبِن َخاِلٍد اْْلَُهِنيَِّأنه َرُجًَل ِمْن َأْصَحاِب النهيبِّ صَ لهى اَّللهُ َعَلْيِه َوَسلهَم تُ ُوّّفِ ُ َعَلْيهِ َوَسلهَم فَ َقاَل َصلُّوا َعَلى َصاِحِبُكْم ِ َصلهى اَّلله يَ ْومَ َخْيََبَ َفذََكُروا َذِلَك ِلَرُسوِل اَّلله َفتهْشَنا َمَتاَعُه فَ تَ َغْيهَْت ُوُجوُه النهاِس ِلَذِلَك فَ َقاَل ِإنه َصاِحَبُكْم َغله ّف َسِبيِل اَّللِه ف َ )رواه: أبوداود( 39فَ َوَجْدََن َخَرزًا ِمْن َخَرِز يَ ُهوَد ََل ُيَساِوي ِدْرََهَْْيِ from zaid ibn khalid al-juhaini, that a man of the prophet's companions died in the khaibar war, then up to the prophet, then the prophet said: "salute your brother". so the faces of the shahabat changed in surprise. then the prophet said: "your brethren are corrupt in the war in the cause of allah, then check the goods". apparently, they found jewelry that is not senyai with two dirhams ". (hr.abu daud)... however, these two hadiths only sanction the morality of the perpetrators ghulul, that is by do not doing the prayer for corpse and allah swt not accept his kindness which the money or treasure from result ghulul, not penal sanction firmly. therefore, in addition to based on the texts of the qur'an and the sunna, the formulation of this anti-corruption fiqh should refer to at least two frameworks of fiqh rules, namely, first: األمراألعظم من املصلحة واملفسد the dominant case of the consideration of benefit and conscience this rule is similar to this rule: درأاملفاسدأوىل من جلب املصاحل preventing danger is more important than attracting goodness. it appears that corruption has its own maslahah( benefit) and mafsadat( harmful). the side maslahahnya example is the act that can benefit the perpetrators, families, parties, or certain groups who enjoy the facilities or the results. this is definitely a worldly maslahah. but the side of kemafsadatannya even greater because the corruption then means 39 cd-room, no.hadis. 2335. dedi, an examination of qur’anic concept | 97 sacrificing the interests of the people. it is a tyranny, a betrayal which means wasting people's trust.40 the second rule is: حلياةالدنيا للحياة األخرةما تقم به ا whatever is done in this world must be attributed to its consequence in the afterlife. so far corruption has sacrificed the benefit of ukhrawiyah ( good thing for hereafter life), a value that cannot be released when doing every deed according to islamic teachings.41of course, it can not be separated from materialistic life with a hedonistic and glamorous attitude of life so that on certain dimensions ukhrawi values began to be forgotten. during this time, what is attempted by fiqh (fuqaha) is a step in legitimizing every movement of life dimension to be in harmony with maqashid al-syari'ah goal. as has been well known, the main purpose of islamic shari'ah (maqasid al-syari'ah) is the effort to safeguard and protect the important dimensions of man. 42 this protection described by ashshatibi in al-muwafaqat has five purposes: protection of religion (hifdz addin), protection of the soul (hifdz an-nafs), protection of the mind (hifdz al'aql), protection of offspring ( hifdz an-nasab), and the protection of property (hifdz al-mal).43 the act of corruption is obviously a misappropriation of the fifth goal, namely the protection of property (hifdz al-mal). if the popular example of dealing with the purpose of protection of property (hifdz al-mal) is the stealing of private property, then corruption as a crime stealing the property of the nation and the country is more worthy to be recorded as a very serious violation of the principle of protection of property (hifdz al 40 abdul haq, dkk, formulasi nalar fiqh, (surabaya: kalista, 2006), juz i, p. 237. 41 ibrahim, 2006, p. 137-138. 42 infact, goals according to al-syatibi there are three. first. the purpose of his nature most home (dlaruriyyah), is something that must be there for the establishment of the life of man. second the purpose of his nature needs (hajjiyyah), namely all things required by the man to avoid the difficulties. third, the purpose of the nature of the perfection/goodness (tahsiniyyah), namely use all that worthy and worth is justified by the custom that all of this is covered by the makarim al-moral. see abu ishaq al-syatibi, almuwaffaqat fi ushul al-shari'ah, chapter ii, (beirut college: dar al-pole al-ilmiyyah, 2004), p. 7-9. 43 al-syatibi, 2004, p. 9. 98 | ajis, vol. 3 no. 1, juni 2018 mall). corruption is not an ordinary theft with its individual impact but corruption is a form of grand theft with a social impact. even when corruption is rampant in a country so that it is almost bankrupt and powerless in the welfare of its people's lives, unable to save them from malnutrition and malnutrition, the further corruption can be regarded as a threat to the objectives of shari'ah in protecting the human soul (hifdz an-nafs). cut-hand penalty sanctions are of course unenforceable, because corruption is different from the criminal act of theft that has been clearly legal in the nash (al-qur'an) although both are violations of the hifdzul mall but corruption is not found in the law nash. however, this does not mean that the criminal act of corruption may escape punishment, since the act has clearly disturbed the common good, so it can be categorized as the ta'dzir finger, which in practice may equal or even exceed the punishment of qishash or hadd.44 syara 'does not specify the various penalties for each ta'dzir finger but only mentions a set of punishments from the lightest to the toughest. in this case, the ruler is given the power to determine punishments according to the public interest, and should not be contrary to the provisions of shari'a and general principles. accordingly, all laws and regulations or penalties imposed by the indonesian government on all criminal offenses include corruption as set out in law number 31 year 1999 and which has been perfected by law number 20 year 2001 which is classified into jarimah ta'dzir,45as long as it does not conflict with the principles of shari'ah and can realize maslahatul ummah, can be said to have been in accordance with the principle of ta'dzir in islamic criminal law, which in principle is the right of government in order to maintain the welfare of the community he leads. 44 ibrahim, 2006, p. 139. 45 death penalty for corruptors in indonesia can take effect, when referring to the act of the republic of indonesia no. 20 2001 about the amendment of act no. 31 1999 on eradication of corruption crimes. article 2 paragraphs 2 list in the case of criminal acts of corruption as referred to in paragraph (1) done in certain circumstances, criminal dead can be overthrown. what is meant by a certain situation is when the criminal acts of corruption that is done when the state of the country in danger, national disasters, the repetition of the criminal acts of corruption, or at the time of the state in the economic crisis and monetary circumstances (http://cetak.fajar.co.id/kolom/print.php?newsid=857). http://cetak.fajar.co.id/kolom/print.php?newsid=%20857 dedi, an examination of qur’anic concept | 99 one of the most important things that must be enforced in the enforcement of islamic law is to decide cases based on the principle of justice and equality to anyone. if a law enforcer does not have high morality and integrity, then he will decide the case according to lust, personal and group considerations, so that the decision taken harms one of the litigants. therefore the main virtue of an islamic criminal law enforcers should be built on the principles of justice as the word of allah swt: allah hath commanded you to fulfill the commandments to which it is entitled to receive, and (enjoin you) when establishing the law among men so that ye may judge equitably. verily, allâh teacheth the best for you. allah is the hearer, the seer. (qs: 4: 58) therefore, the law must be enforced indiscriminately, whether committed by corrupt "separate" officials or small people. every individual has the same value before the law. on the other hand, the people must obey the government, because religion has ordered it in the case of the ma'ruf.46 in addition to criminal law, there are also moral sanctions committed by continuously instilling elements of morality to corruptors, through education or giving special consideration regarding a position in society and positions in government. because, a person who deserves to be a leader is a person who in every action always pay attention to the interests of the people, in accordance with the rules of fiqh which reads: تصّرف اَلما م منوط اب ملصلحة leadership policy in accordance with the welfare of the people who lead. conclusion corruption as an extra-ordinary crimes crime is not explicitly mentioned by the qur'an. but some terms such as ghulul, suht, sarq, hirabah, and others in terms of the context and perspectives of interpretation traced then some of the terms is considered to represent the idea of the qur'an about acts of corruption. therefore, what resulted from 46 verse that orders for u.s. crude'attai leader in whom surah an-nisa' verse 59, reads: o ye, who believe, obey allah and obey the messenger and those charged with authority among you. then if ye differ opinions about something, refer it to god (al-') and the apostles (while some may), if ye do believe in allah and the last day. that is more and more as a result. 100 | ajis, vol. 3 no. 1, juni 2018 the observation of corruption in the qur'an is expected to contribute to formulating solutive steps to prevent and combat such acts of corruption. the history of corruption has existed since the time of rasul saw, albeit with a very simple form like ghulul which karkirah did. in the era of power khulafā al-râsyidîn precisely at the time of umar bin al-khattab also has encountered the practice of corruption. this was corroborated by umar's attempt to order a friend named maslamah to oversee the assets of government officials. as for the punishment of the perpetrators of corruption, the most appropriate according to the authors is the punishment of the ta'dzir finger in whose implementation may equal or even exceed the sanction of punishment. because the penalty sanctions cannot be applied, because corruption is different from the criminal act of theft which has been clearly legal in the qur'an. in this case, the ruler is given the power to determine the punishments according to the public interest, and should not be contrary to the provisions ofshari'ah and general principles. such as implementing law number 31 the year 1999 and that has been perfected by law number 20 year 200. thus, the author's hope through this paper, the supremacy of the law that has been implemented so far needs to be recovered by looking at social justice. therefore the supremacy of law that seemed "dilapidated" so far need fresh air of a reconstruction, which is the author's expectations, the formulation of anti-corruption fiqh can also be used as an offer of solutive measures to eradicate corruption by maintaining the plurality values. bibliography al-maghari, tafsir al-maghari, bairut: dar al-kutub al-ilmiyyah, 2006: 98. al-munawwir, ahmad warson, al-munawwir,surabaya: pustaka progresif, 1997 al-syatibi, abu ishaq, al-muwaffaqat fi ushul al-syari’ah, juz ii, bairut: dar alkutub al-ilmiyyah, 2004: 7-9. al-zamakhsyari, tafsir al-kasyaf, bairut: dar al-ilmiyyah, 1968, juz iii baidlawi, ahmad, “pemberantasan korupsi dalam persepektif islam”, dalam jurnal esensia, vol. 10, no. 2, juli, 2009: 8. dedi, an examination of qur’anic concept | 101 binjai, abdul halim hasan, tafsir al-ahkam, jakarta: kencana, 2006 crowther, jonathan,ed., oxford: advanced learners dictionary,1995 dasuki, hafidzdkk.al-qur`andantafsirnya, yogyakarta: uii press, 1991 haikal, muhammad husain, sayyidina umar bin khattab, jakarta: litera antar nusa, 2003: 665. hamzah, andi, pemberantasan korupsi melalui hukum nasional dan internasional, jakarta: raja grafindo persada, 2005 haq, abdul, dkk, formulasi nalar fiqh,surabaya: kalista, 2006, juz i harahap, hakim muda, ayat-ayat korupsi,yogyakarta: gama media, 2009 ibn katsir, tafsir al-qur’an al-karim, terj. salim bahraesi dan said bahraesi,surabaya: bina ilmu, 1986, jilid ii ibrahim, duski, “perumusan fikih anti korupsi” dalam suyatno,ed, korupsi, hukum dan moralitas agama, yogyakarta: gama media, 2006 irfan, m. nurul, 2011, korupsi dalam hukum pidana islam, jakarta: amzah, 2011 klitgaard, robert dkk., penuntun pemberantasan korupsi dalam pemerintahan daerah terj. hermoyo, jakarta: yayasan obor indonesia, 2002 s.h. al-alatas, korupsi; sifat, sebab dan fungsi terj. nirwono, jakarta; lp3es, 1987: 2. sarwat. ahmat, kajian ayat ahkam; ayat-ayat al-qur’an yang mengandung hukum syari’at, jakarta: du center, 2009, cet ke-2 soesatyo, bambang, perang-peranganmelawankorupsi, jakarta: ufuk press, 2011 suratno, chamamah, ed., ensiklopedi al-qur`an: dunia islam modern, yogyakarta: bhakti prima yasa, 2003 syihab,quraisy, tafsir al-misbah, jakarta: lenterahati, 2002 thaba`i, thaba`, tafsir al-mizan,beirut: yayasan al-i`lami, t.th, juz 2 115 contemporary islamic political dynamics arabic republic of egypt luqman al hakim, moh abdulloh hilmi universitas islam negeri (uin) sunan kalijaga, yogyakarta, indonesia correspondence: 20201022003@student.uin-suka.ac.id abstract. this article aims to describe the dynamics and contestation of egyptian islamic politics. the islamic political movement carried out by a group of people in egypt has changed the streets of existing democracy with the emergence of coups and assassinations that occurred in the anwar sadat era. it was a form of turmoil that occurred. this condition continued until the emergence of the arab spring in 2011. from all the dimensions that exist in egypt, the root of all the turmoil is the unresolved religious and political problems that have made egypt transform into a stagnant country until now. this study also shows that there is a transformation of egyptian radicalism that has penetrated in all lines which hinders the progress of egyptian democracy in which the mosques and campuses are used as the basis of radicalism so that they can influence the public's interest. this research is also supported by literature sources from books, journals, and comprehensive research. as for the results obtained from this article, namely the emergence of identity politics that occurred in egypt due to the emergence of radical islam, which had a major influence on egyptian society, then the emergence of an authoritarian military system gave dissatisfaction to the egyptian people in living as a state, resulting in destabilization between the democratic system and society globally. keywords: political islam; radicalism; egypt; democracy introduct io n beginning in 1952, the founders of the arab republic of egypt planned the nationalism and ukhuwwah movement. in support of this program, nasir launched programs for the advancement of islamic politics for the arab nation with a national and state life based on the common language, politics, culture, and religion.1 the dynamics of islamic politics continued in the anwar sadat era after nasser's death in 1970. 1 muhammad nurudin, “pemikiran nasionalisme arab gamal abden nasser dan implikasinya terhadap persatuan umat islam di mesir,” addin 9, no. 1 (2015): 53, https://doi.org/10.21043/addin.v9i1.607. institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 7, number 1, 2022 | page: 115-140 doi: http://doi.org/10.29240/ajis.v7i1.4292 academic journal of islamic studies 116 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 muslims in egypt are one of the groups that are able to realize ukhuwwah at the practical level of religious, state, and global life. through his zeal for political islam, sadat launched the yom kippur war on israel which ended in the 1978 camp david agreement. the war of positions or cumulative reformulation was at the core of the current egyptian islamism movement of the 1980s and had made some notable achievements. it peaked in the late '80s. egyptian islamism represents a complex network of organizations, activities, and sympathizers that were widely spread heterogeneously from the main figures of the muslim brotherhood whose aim was to islamize grassroots society. this broad movement is a new challenge for the egyptian regime. the commitment of the muslim brotherhood to change through da'wah and joint work captured many urban communities and controlled the state. through mosques, schools, youth associations, women's groups, and all existing lines, it aims to gain public sympathy and end up in parliament and the existing powers.2 apart from the egyptian muslim brotherhood experiencing the challenges of jamaah islamiyah, by the early 1990s, they had actually ruled a small southern town and founded the "islamic republic of imbaba". thus, in the early 1990s, egypt was treading the islamic revolution secretly.3 in the 80s the muslim brotherhood re-emerged as the largest and most powerful islamic organization. they relied on social and political activity, mass investment in corporations, and mass organizations. in the end, they found good momentum during the arab spring and were able to depose hosni mubarak in 2011. this was not surprising because this organization had formed its network at the beginning of mubarak's reign and there were even universities that participate in elections and political parties so that they won 17% of the vote in 1987 as a result of collaboration with the labor party with the slogan "islam as a way out". since then they had been in opposition to mubarak's government until the end of his term.4 2 asef bayat, pos islamisme (yogyakarta: lkis, 2011), 253. 3 bayat, 254. 4 jhon l esposito, ancaman islam mitos atau realitas? (bandung: mizan, 1996), 147. hakim & hilmi: contemporary islamic political dynamics | 117 the islamic political upheaval that occurred in egypt was broadly created because of the non-synchronization of the egyptian government's relationship with islamic political organizations and parties, thus making the crisis protracted and causing the recent revolution. stereotypes and political sentiments have become problems that cannot be resolved since the era of gamal abdul nasser until abdel fattah al-sisi, making egypt a fragile country. the purpose of writing this article is to review the political dynamics of egypt's islam, the conflict between the regime and islam, and the clash of religion and politics that undermined the existing social system, making egypt a country that lost its identity. those who accept globalization will apply the appropriate concept in a global context, while the resistant groups tend to view it from the point of view that this moment is a setback for muslims. for the revivalists, they are backward because they use other ideologies as a basis, not returning to the qur'an as a basic reference. so that they become a lot of government opposition, one of which is the muslim brotherhood, this view departs from the assumption that the qur'an basically has provided complete and perfect instructions as the foundation of a state and society. besides that, they view other isms as a threat; according to them, globalization and capitalism are one of the western agendas and non-islamic concepts that are imposed on muslims.5 the methodology used in this paper is a qualitative methodology based on library research, by collecting data sources from books, articles, and related websites to support valid and accurate data so as to produce credible and comprehensive results. in addition to using qualitative research, this research also uses a political approach. the methodological stages used were started by digging up sources through books in the library, followed by looking for reputable journals to support this research, which was compared with an analysis of islamic politics. there are reasons for writing this article, namely; 1. to review the dynamics and contestation between religion and politics in egypt, 2. to read more broadly the pros and cons found in egyptian society between the radical 5 atang abd hakim and jaih mubarok, metodologi studi islam (bandung: pt remaja rosdakarya, 2017), 197. 118 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 islamic movement and identity politics, which are the roots of the problems in the country, 3. to review more deeply the relations of egypt before the arab spring and after the arab spring in its relations with the international community. the differences between this article and other articles reviewing egypt are; 1. the article written by umma farida entitled "the role of the muslim brotherhood in socio-political change in egypt" reviews the position of the muslim brotherhood movement that grew and developed in egypt and traces the genealogy and history of the muslim brotherhood, its concepts, and characters. on the onther hand, this article discusses the contestation between politics and religion, and the social situation of egyptian society across generations from nasser to sisi. 2. the article was written by abu haif entitled "the history of the development of islam in egypt" reviews the history of islam globally starting with the arrival of islam, and its development in the classical era but has not reviewed the dynamics and contestations of contemporary egypt. result and discus sion history of contemporary egypt the history of egypt in the 19th and 20th centuries resembles that of turkey although in some respects there are differences from ottoman rule and from an islamic society egypt developed into a secular society. this evolution began with government reform, although in its development this evolution was disrupted by british colonialism from 1882 to 1952.6 the british government stopped the consolidation of egypt's military and administrative elite and formed a second layer of landlords, government officials, merchants, and intelligence calling for national independence. the second layer of the elite ruled until 1952. because they were unable to face the dilemma of the government, they were eventually overthrown and replaced by a generation of arab nationalist military that 6 in 1922 egypt turned into a semi-independent state under british guidance. with a parliamentary system running egypt's internal affairs, while foreign policy, military, and sudanese matters, the law on foreigners are under british authority. hakim & hilmi: contemporary islamic political dynamics | 119 formed the military and socialist regime that has ruled egypt to this day.7 in 1954 egypt was led by gamal abdul nasser. he was an egyptian leader who aspired to form a unified arab state with very high spirits. he voiced the ideals of arab nationalism. according to him, the similarity of nationalism is based on the unity of language, historical background, and geography. thus, some countries located between arabia, sudan, and libya are arabs because their inhabitants speak arabic. historically, they are a single unit and geographically the country is in a territorial unit and is easily accessible by means of communication. nasir's goal at that time was arabism. the unity that nasir meant was that all arabs were in one country, in 1958 the egyptian-syrian official alliance was formed but in 1961 it broke up due to syria's withdrawal.8 in 1967 egypt waged war on israel, the event is known as the 6day war. egypt's reason for carrying out the war was motivated by the establishment of the state of israel on palestinian land, causing a reaction to arab-jewish sentiments. actually, not only did egypt hate israel at that time, but saudi arabia, jordan, lebanon, iraq, kuwait, and syria were worried that their territory would be depleted due to the expansion of jewish settlements. feeling their territorial sovereignty is getting threatened, egypt, jordan, and syria decide to fight against israel. the fighting worsened the relations between arab countries and israel, so israel needed to respond to the fighting. the battle started on june 5, 1967, until june 11, 1967. the war was won by israel. the battle gave the impression to all palestinian people and especially arab countries that israel had the power to fight.9 in 1970, gamal abdul nasser died and the position of president was replaced by anwar sadat. at the beginning of anwar sadat's 7 ira m lapidus, sejarah sosial ummat islam (jakarta: pt rajagrafindo persada, 1999), 101. 8 sugeng wanto, “pemikiran mustafa kamil dan gamal abdul nasser tentang nasionalisme islam,” jurnal al-harakah, no. 3 (december 9, 2019): 9, https://doi.org/10.30821/alharakah.v0i3.5500. 9 mohd irwan syazli saidin, wan kamal mujani, and azyati azhani mohd mazuki, “perang enam hari arab israel 1967 menerusi perspektif teori realisme,” international journal of islamic thought 9, no. 1 (june 1, 2016): 21, https://doi.org/10.24035/ijit.09.2016.003. 120 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 leadership, egypt was experiencing a financial crisis. sadat communicated to the egyptian finance minister hasan abbas zaki and stated that the egyptian treasury was empty and egypt has almost declared a bankrupt country. sadat borrowed from abroad for 20 million euros, but the nominal was still not enough to pump egypt's economy. throughout the years 1971-1972, egypt was still experiencing a severe economic situation; sadat took advantage of the situation and opportunity to save his country. the situation was exacerbated by the 1973 yom kippur war of egypt, libya, and syria against israel. the economy began to recover in 1975 after the opening of the suez canal.10 during the sadat era, there was also a reform of egypt's tourism law by issuing an infitah policy. previously egypt used the regulation of law 43 of 1974 in carrying out tourism, then the policy was changed in law 32 of 1977 which marked the liberalization of the private economic sector. the infitah policy made egypt a bigger country by attracting egypt in the circle of international economic integration, and foreign investment was the end result of the plan to absorb as many egyptian people as possible. however, the impact of this policy also changed egypt's political direction from the soviet union to the west.11 the effects of liberalization were increasingly visible in the mid1970s when there was an increase in investors to egypt, both in the private sector operated alone and purely foreign investors, the majority of whom were foreign cooperating with foreign investors and egoth, and the source of funding came from foreign and banks. as for several foreign companies that set up their branches in egypt, one of them was american express; however, there was egypt travel which dominated the tourism sector during the 1970-1980s. the investment and operation of the new tourism sector provided a sharp breakthrough for the incentives of the egyptian government in sadat's era; it rose sharply in line with the 10 anwar el-sadat, matthew gray, “economic reform, privatization and tourism in egypt”, journal middle eastern studies (new york: harper & row publisher, 1978), 214. 11 matthew gray, “economic reform, privatization and tourism in egypt,” middle eastern studies 34, no. 2 (1998): 94. hakim & hilmi: contemporary islamic political dynamics | 121 spending made by tourists both from arab and european origin.12 although in sadat's era egypt's economy improved, sadat also could not escape public criticism of his peace agreement with israel after the yom kippur war with the signing of the camp david agreement in 1978. in april 1978 sadat met with jimmy carter to discuss many problems and their shared hopes for the middle east and discussed a peace agreement with israel sadat said diplomatic recognition could only occur after 5 more years the talks lead to the normalization of egypt and israel politics. in 1981 anwar sadat was shot and killed by soldiers belonging to the islamic jihad who opposed the camp david agreement in a military parade.13 after sadat's death, the leadership of egypt was continued by hosni mubarak as vice president. mubarak was egypt's longest-serving president after the british and french occupation. the first policy he did after his appointment was to reopen newspapers that had been closed, giving them the right to republish that period was period of egyptian freedom. this policy was the first policy that was carried out after the egyptian revolution, but this freedom did not last long because after being closed for a long time the newspaper lost its opposition to the government. in the 20th century in the mubarak era, egypt had a high per capita income in the arab world, the dynamics of mubarak's leadership. in addition to the turmoil in the political field, egypt was also experiencing gender issues. from the 1950s to the 1980s there was an equalization feminist movement that demanded equality between women and men in the country. the egyptian feminist struggle emphasized psychological and physical aggression, this phenomenon arose because of the patriarchal system that emerged at that time. examples of growing social problems such as the forced marriage of women to middle-aged men, murder of women for honor, women's submission to taboo things, and many other women's problems that 12 gray, 95. 13 jason brownlee, “peace before freedom: diplomacy and repression in sadatʼs egypt” 126, no. 4 (2011): 652. 122 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 occur in egypt.14 in the late 1980s and 1990s, egypt experienced self-sufficiency in food, both rice, and wheat. exports of wheat and rice were generally aimed at other middle eastern countries. it was recorded that indonesia imported rice from egypt in the 1980s. in oil production, egypt has also become an oil exporter. in 1996 egypt experienced the highest oil exports with a volume of 900,000 barrels per day. the profits were used to subsidize food prices for the egyptian people, so the people did not compete to increase food production until now. broadly speaking, egypt's economic slowdown until now is due to the lazy nature of the people, so the country imports a lot of needs from asia, australia, and america.15 in the 1990s, hosni mubarak's regime solidified its political authority and was free from the obstacles of that period. stability in the state has been achieved for the first time after the egyptian revolution in 1952; this was compared to the early 80s of hosni mubarak's government when there was shakiness in politics, economics, and other crucial issues. in the 80s, egypt was recorded as one of the countries with the highest debt in the world. wages were declining, and unemployment was increasing. even though egypt in the 90s was well-established in various fields, it could not make the country 100% safe from social shocks in 1993. in fact, there were militant groups in society who were dissatisfied with the status quo they got. by gaining the support of their group, they carried out bombings in cairo by attacking tourists, coptic christians, and government troops.16 in 1994, according to the london sunday times, mubarak was in great danger of being overthrown by fundamental islam. this condition made america and the egyptian elite themselves in danger because it would threaten the interests of various parties both internal and external 14 yayuk fauziyah, “nawa al-sadawi: modalitas sebagai pembentuk nilai islam dalam praktik diskursus gender oleh pemimpin agama dan penguasa mesir,” islamica: jurnal studi keislaman 3, no. 1 (september 3, 2008): 40, https://doi.org/10.15642/islamica.2008.3.1.36-53. 15 herdi sahrasad, “reformasi mesir: berkaca pada indonesia?,” dialog 34, no. 2 (2011): 68, https://doi.org/10.47655/dialog.v34i2.158. 16 jon b. alterman, “egypt: stable, but for how long?,” the washington quarterly 23, no. 4 (2000): 108. hakim & hilmi: contemporary islamic political dynamics | 123 to egypt itself. egypt's national intelligence agency estimates that if mubarak falls, egypt would be hit by an economic crisis, and a prolonged war if this trend of attacks was carried out by egyptian separatist groups. mubarak's opposition movement had actually developed in the mid1990s when independent mosques became the center of the growth of government opposition; especially oil became one of the reasons for the emergence of opposition and the strengthening of islamic politics in egypt.17 egypt's economic power gained in the 90s could not be separated from american aid in 1975 when america provided an injection of more than $15 billion. so that pumping egypt's economic growth the results appeared in 1982 when egypt experienced an 8.4% increase in average annual growth compared to 1960-1970 which was only 4.3%. below is a table of american funding assistance to egypt between 1975-1990 ($ billion).18 19751986 1987 1988 1989 1990 general support 815.0 717.8 930.0 815.0 commodity imports 3.610,50 cash transfer 811.94 project aid 4.944,76 pl 480c 2.781,23 189.4 182.1 171.3 160.0 total 12.148,4 3 1.004,4 899.9 1.101.3 975.0 total obligated (1975-1990) 16.129, 03 17 alterman, 109. 18 denis j. sullivan, “the political economy of reform in egypt,” international journal of middle east studies 22, no. 3 (1990): 317. 124 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 in addition, below is a report from usaid on egypt's gdp figures from 1982-1986.19 1982 1983 1984 1985 1986 gdp* trade 26.400 27.920 30.060 30.550 30.850 balance budged -3.715 -3.828 -8.400 -8.200 -8.100 balance -5.078 -3.376 -3.755 -4.830 -5.060 in 1997, mubarak failed to persuade sympathizers of the egyptian islamic movement, leading to demonstrations and the killing of tourists in luxor. the fact was that the victims who were attacked were not tourists, but those who sent messages to the mubarak government. it cannot be denied that by 2000 the activities of the islamist movement in egypt had increased sharply. the movement did not approve of friendship with the west and a secular government. from the beginning of his leadership until 1991, hosni mubarak survived 6 assassination attempts, for the first time in 2005, hosni mubarak held elections from a party other than the ndp. in the previous election, the opposition only showed mubarak's face without showing their respective candidates on the ballots. voters were only given two choices, yes or no, in the 2005 elections. the muslim brotherhood was still prohibited from nominating its candidate so it was still a passive party.20 in the course of the election, there was chaos were on december 7, 2005. mubarak supporters threw stones at opposition supporters. the muslim brotherhood reported that police shot rubber bullets and tear gas at potential ikhwanul muslimin voters.21 egypt's situation began to change in 2011 with the arab spring. arab spring was an arab revolution that swept tunisia, egypt, and libya which resulted in the fall of local governments, then sparked civil uprisings in yemen, syria, and bahrain. major protests took place in algeria, iraq, oman, kuwait, morocco, and 19 sullivan, 318. 20 susan muadi darraj, modern world leader hosni mubarak (new york: chelsea publisher house, 2007), 79. 21 darraj, 84. hakim & hilmi: contemporary islamic political dynamics | 125 jordan. small protests that took place in saudi arabia, lebanon, mauritiana, sudan, and western sahara clashes took place on the israeli border in 2011. arabs entered an era of chaos in 2011-2012 which led to the collapse of rulers, and social chaos in several countries. after days of mass demonstrations in egypt, following the ousting of zine el-abidine ben ali in tunisia, hosni mubarak finally resigned. workers in egypt were one of the pro-revolution groups that brought down mubarak. according to the world bank, 44% of egyptians live below the poverty line. education for working families is also poor because the education system is not working well, so everyone hires tutors for their children, leaving them in debt to cover the needs of their families. meanwhile, food prices continued to increase during 2010-2011, causing them to show solidarity actions in tahrir square to voice their demands and join the revolutionary action on january 25, 2011, so that on february 11, 2011, mubarak stepped down as president of egypt.22 after mubarak resigned, the leadership in egypt was held by the military council; on 24 june 2012 the chairman of the egyptian kpu, faruq sultan, announced that morsi was the winner and the new president of egypt.23 after one year of morsi's administration, there were many policies that were protested by the people. these policies were considered unconstitutional and benefited the muslim brotherhood, worsened the egyptian economy, and did not uphold democratic values. morsi's policy injury led to protests that led to demonstrations by the egyptian people against morsi. the commander-in-chief of the egyptian armed forces, general abdul fatah al-sisi, announced morsi's dismissal as president and appointed chief justice of egypt's constitutional court adli mansour as interim president until the next presidential election was held. 22 herdi sahrasad, “arab spring: perubahan rezim dan tegangan hubungan as – dunia arab refleksi sosio-historis,” center of middle eastern studies (cmes): jurnal studi timur tengah 6, no. 1 (june 14, 2013): 39, https://doi.org/10.20961/cmes.6.1.11686. 23 nur lailatul musyafaah, “penerapan syari’at islam di mesir,” al-daulah: jurnal hukum dan perundangan islam 2, no. 2 (october 1, 2012): 220, https://doi.org/10.15642/ad.2012.2.2.208-236. 126 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 in the post-coup developments, there was a conflict between morsi's supporters and morsi's opponents. the conflicts that occurred were so diverse, such as physical clashes between the two camps, which resulted in the emergence of casualties and the arrest of morsi who came from the muslim brotherhood. morsi and several of his loyalties were under house arrest, and the news of the death of 36 morsi supporters shot by gunmen sparked an international reaction. at the same time, abdul fatah al-sisi suspended the egyptian constitution, which had been largely inconsistent with the wishes of the egyptian people.24 sisi officially took office as president of egypt in 2014, replacing morsi. sisi has a military background, so he has a strong influence on the government. egypt in sisi's era still did not experience economic and social stability in 2015, the freedom for brave campaign reported that there were 163 cases of enforced disappearance, in april and may 2017, there were 190 arrests of political activists. the egyptian commission for rights and freedoms reported that in april 2016 there were 544 cases of enforced disappearance, during the 8-month period between august and in march 2016 there were two to three people missing each day. in cases of enforced disappearance, the victim was detained from 4 days to 7 months. during the enforced disappearances the detention camps for victims were found at several points, such as; the police station, and central security forces (csf) camp, while the longest missing victim was detained at the nsa (national security agency). until now, the situation in egypt is still not stable and conducive in various fields, one of which is influenced by the authoritarian nature of the authorities.25 egyptian islamic political dynamics the emergence of modernization from the west led to a reaction from egyptian clerics. there were scholars who accepted and rejected it. 24 dodik setiawan nur heriyanto, “solusi intervensi kemanusiaan sebagai penyelesaian konflik yang terjadi pasca kudeta presiden mursi di mesir,” unisia 35, no. 78 (october 26, 2015): 72, https://doi.org/10.20885/unisia.vol35.iss78.art7. 25 rizki ananda and hermini susiatiningsih, “analisis faktor kepemimpinan terhadap pelanggaran ham studi kasus: enforced disappearance di mesir oleh rezim abdel fattah al-sisi,” journal of international relations 5, no. 1 (december 28, 2018): 930. hakim & hilmi: contemporary islamic political dynamics | 127 those who oppose modernization in the field of thought that was absorbed from the west considered it a heresy which according to them was forbidden by religion and brings the perpetrators in harm's way. this group was represented by the muslim brotherhood, founded by hasan albana in 1928, the other group is misr al-fatat, founded in 1933 by ahmad husain. this group changed to the national islamic party in 1940. during the reign of gamal abdul nasser, he received support from the egyptian people; this was because nasser was initially close to the ulema and some right-wing groups. in fact, he also benefited from his proximity to the group, among which he was favored by the egyptian people and the rise of gamal abdul nasser could not be separated from the influence of the muslim brotherhood.26 the period of gamal abdul nasser was also known as the golden age of egypt. he was dubbed the father of egyptian nationalism. the relationship between nasser and islamic political groups began when he carried out a revolution in 1952 to overthrow the kingdom of modern egypt. nasser's movement was called the free officers movement; one of the staunch supporters of this movement was sayyid qutb and the muslim brotherhood. according to qutb, nasser was a strategic instrument to achieve state power and realize an islamic solution to all national problems. after nasser and qutb overthrew their common enemy, they were mutually hostile due to ideological problems, and political competition between the two.27 with his power, nasser accused qutb and put him in prison. in nasser's era, the ideological and political rivalry of islam appeared from behind the prison. qutb condemned nasser, who was seen as modern ignorance which was opposed by the qur’anic generation. nasser said that mu'alim fi al-tariq written by qutb was filled with cursing and insults to muslims who adhered to a different ideology from qutb. nasser accused qutb of grave wrongdoing and sentenced qutb to death in 26 musyafaâh, “penerapan syari’at islam di mesir,” 217. 27 yudian wahyudi, dinamika politik kembali kepada al-qur’an dan sunnah di mesir, maroko, dan indonesia (yogyakarta: pesantren nawesea press, 2010), 91. 128 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 1966.28 until 1970, many muslim brotherhood figures were detained by nasser. they were released during the anwar sadat era. sadat was seen as weak by nasser's supporters. in the periodization of his power between 1970-1981 said aly divided the two periods of sadat's leadership; 1970-1978 was a sweet period between sadat and the muslim brotherhood, and the second period 1978-1981 was a period of confrontation. there are two reasons that gave rise to the confrontation, namely; 1. want to make peace with israel, and 2. the success of the iranian revolution. good relations between the muslim brotherhood and anwar sadat have actually been built for a long time. in the 1940s, sadat attended a class given by hasan al-banna at his head office. with the election of sadat as president of egypt, the muslim brotherhood grew closer to building relations with the government. they issued the slogan "the necessity of faith and science" as a form of implementation. sadat was instructed to broadcast the five daily prayers via radio and television. sadat also made islamic shari'ah the basis of the law and released muslim brotherhood figures who were still in detention, including hasan al-hudaybi. sadat's political islam in egypt was aimed at countering the forces of marxism.29 in implementing his democracy, sadat gave freedom and flexibility to islamic militant movements to establish organizations, and the opportunity to establish a party press and multi-party system. thus members of the muslim brotherhood outside egypt returned to egypt. in 1975, the muslim brotherhood further strengthened its dominance until it ran its organization to al-azhar. sadat's success in controlling the muslim brotherhood turned out to be the cause of many militants leaving their groups and establishing new radical groups such as jund allah (army of allah), munnazamat al-jihad (organization of jihad), and altakfiri waal al-hijra (complaints and displacements). all of these movements were against sadat so as to make the dynamics of islamic 28 wahyudi, 92. 29 khoiruddin nasution, “gerakan militan islam mesir dan relevansinya dengan politik islam indonesia: studi gerakan ikhwan al-muslimun,” unisia 0, no. 41 (july 27, 2016): 313, https://doi.org/10.20885/unisia.v0i41.5725. hakim & hilmi: contemporary islamic political dynamics | 129 political shock in sadat's era.30 in mid-january 1977 the al-takfir waal-hijra movement set fire to nightclubs along the streets of cairo. this movement was led by ahmad mustafa, an agricultural engineer who was arrested in 1965 as an activist of the muslim brotherhood on july 3, 1977. this movement kidnapped and killed sheikh muhammad hussein al -dhahabi, former minister of religion and leader of al-azhar. the reason for the kidnappings and killings was because al-dhahabi wrote ideas against the movement's ideas. as a result of this murder, as many as 620 members of the al-takfir waal al-hijra movement were arrested, 465 were tried in military courts, 5 people were sentenced to death, and one of them was ahmad mustafa. according to government records, the followers of this movement are 3,000-5,000 people consisting of all elements of society scattered throughout egypt.31 in november 1977, anwar sadat visited israel; he was also the first arab leader to visit israel. as the result, his actions sparked divisions among egyptian muslims. for conservative groups and right-wing islamic politicians, sadat had betrayed the country. after signing the camp david agreement in 1978, the relationship between sadat and right-wing islamic politicians worsened, resulting in criticism from arab countries and the majority of the egyptian people. sadat was accused of straddling the pan-arabism, ideals of gamal abdul nasser, and destroying palestine from the evil plots of zionism. due to sadat's actions, the arab league suspended the status of egypt and moved its headquarters to tunis (tunisia). egyptian islamic jihad was one of the groups that hated sadat. they recruited armed militias to make plots. their actions were known and they were arrested. not only egyptian islamic jihad but also coptic christians were not spared from the government. not all members of the egyptian islamic jihad secured by the government in the military had also been included in the organization, so on october 6, 1981, sadat was shot dead by a member of the egyptian islamic jihad named khalid islambouli 30 nasution, 314. 31 nasution, 315. 130 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 who was also the egyptian military. in fact, sadat and islambouli shared the same ideology and religion. however, due to political differences, islambouli was dark.32 hosni mubarak was the president of egypt who comes from the ndp (national democratic party). he was more accepting and moderate to the muslim brotherhood than anwar sadat. he allowed the muslim brotherhood to participate in the 1984 and 1987 parliamentary elections. this tolerance was due to mubarak's previous lack of political views before he became vice president in sadat's era. secondly, he was not a nasser follower who had political sentiments towards the muslim brotherhood. after the death of anwar sadat, hosni mubarak was more careful in acting against anyone including the muslim brotherhood. therefore, he tried to gain support and sympathy from the community through the majority opposition of the muslim brotherhood. in the early 1990s, mubarak continued to strengthen and expand his influence on the muslim brotherhood down to the lower structures in order to prevent the spread of radical islam in the region.33 in 1994, mubarak held a dialogue with the muslim brotherhood to fight collective violence. at the same time, the acceptance of the muslim brotherhood was quite large and it was eager to increase political participation in the 1994 elections. in 1995 mubarak was elected for the third time. during his trip to ethiopia mubarak escaped assassination attempts by muslim activists, so mubarak took tough steps against islamists, including the muslim brotherhood whose figures were imprisoned by mubarak. in addition to the muslim brotherhood, mubarak's government also faced serious challenges from egyptian islamic jihad; egyptian jihadists believed that overthrowing the rulers through violence was an obligation and necessary. thus this organization rejected all cooperation 32 ahmad muawal hasan, “anwar sadat damaikan mesir-israel, akibatnya dibunuh kaum islamis,” url, oktober 2019, 1, https://tirto.id/anwar-sadat-damaikanmesir-israel-akibatnya-dibunuh-kaum-islamis-cxsv. 33 christina degregorio, “islamism in politics: integration and persecution in egypt,” al-jami’ah: journal of islamic studies 48, no. 2 (december 18, 2010): 353, https://doi.org/10.14421/ajis.2010.482.343-363. hakim & hilmi: contemporary islamic political dynamics | 131 carried out by the egyptian government and tried to destabilize the country in various ways. they targeted to kill officials and established the khilafah islamiyah. in 1998, dr. ayman al-zawahiri, their leader was affiliated with osama bin laden’s al-qaeda, and in 2001 they officially became part of al-qaeda.34 from 1992 to 2000, the death penalty was carried out 101 times. mediation efforts at jama'ah islamiyah were carried out by mubarak. what jama'ah islamiyah was doing was actually nothing more than a religious and pious conservative. they were also fighting against the government accompanied by acts of violence against civil society. their targets range from officials, foreign tourists, coptic christians, and the destruction of public facilities such as trains, vehicles, hotels, and banks. from 1990 to 1993, there was an increase in victims of their violence to 207 after previously in 1991 the victims were only 139. the total between 1992-1996 the number of victims of jama'ah islamiyah approached 1200 people.35 in 1999, there was a revival of public opinion against islamism, in the elections held in 2000, the muslim brotherhood advanced independently in contrast to the 1984 and 1987 elections in which they formed a coalition with other parties. as a result, they got 17 seats in parliament; opposition candidates got 33 seats in the assembly out of 444 seats, while independent (defense) candidates got 218 seats and 388 seats in parliament. the 2000 parliamentary elections were monitored by sa'ad eddin ibrahim a professor at the american university in cairo (uac), and director of the ibn khaldun center for human rights. as a result of this monitoring, he and 27 of his colleagues were arrested and then tried in a state security court. sa'ad was found guilty in may 2001 and sentenced to 9 months in prison. in february 2002, he was a retrial and sentenced to 7 years in prison and appealed, in 2003 the cassation court acquitted him.36 34 degregorio, 354–57. 35 bayat, pos islamisme, 260. 36 josep puig montada, “oppositional movements in egypt, from 1952 to mubarak’s downfall,” nómadas. revista crítica de ciencias sociales y jurídicas, 2016, 9. 132 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 in 2004, the columnists also became victims of the state apparatus. in his opinion, these columnists created a conflict of opinion that spread to the public. they wrote about corruption and the practice of staying in power. a well-known columnist is abdel halim qandil. he built the masses, and in 2004 he helped found the kefaya movement.37 in november 2004 qandil was kidnapped and beaten by unknown thugs then he was dumped on the suez desert road. george ishaq was the first general coordinator of the kefaya movement, he was also an official speaker, in 2007 abdel wahab almessiry was elected but he died in 2008 and was replaced by abdel halim qandil. in 2010, qandil collected his writings which were published in a number of newspapers, and compiled a provocative book entitled “the substitute president”. one of the discussions carried the title kefaya, and summarized the movement in three slogans; boycott, substitution, and defiance; boycott elections replace mubarok, civil disobedience, and peace. kefaya also reached out to islamic activists, such as maghdy ahmed hussein, the egyptian president of islamic labor, and a member of the people's assembly from 1987 to 1990. he was arrested many times last 2009 and released in 2011.38 egypt's situation was not conducive until 2011 in its development; al-azhar was also involved in supporting critical movements, especially from young people against the mubarak regime. this phenomenon was reinforced by al-azhar's support for the opposition ahead of the demonstrations on january 25, 2011, with the eruption of the arab spring which led to the resignation of mubarak.39 37 the kefaya movement is a movement that seeks to overthrow hosni mubarak. founded to overcome fear, kefaya was the origin of the opposition movement among workers, doctors, and teachers. kefaya succeeded in mobilizing elements of egyptian society, although this organization was diverse but also reflected the old political trends of egypt; left and islamist. 38 montada, “oppositional movements in egypt, from 1952 to mubarak’s downfall,” 13. 39 ahmad rizky mardhatillah umar, “dari negara islam ke politik demokratis: wacana dan artikulasi gerakan islam di mesir dan indonesia from islamic state to democratic politics: discourses and articulations of islamist movement in egypt and indonesia,” jurnal masyarakat dan budaya 18, no. 1 (2016): 5, https://doi.org/10.14203/jmb.v18i1.328. hakim & hilmi: contemporary islamic political dynamics | 133 egyptian islamic politics post-arab spring the arab spring incident originally started in tunisia, and the success of the tunisian people in bringing down zine el abidine ben ali became an inspiration for other countries. one of which was egypt, the egyptian people began to take to the streets demanding mubarak to step down. the people judged that his government was old and must be replaced. the egyptian people's movement had similarities with tunisia. this movement was driven by a special figure but really was guided by social media and cell phone services. in the end, this demonstration succeeded in bringing down mubarak,40 after the arab spring, there was a change in the political map of islam in egypt, namely the strengthening of the support of the muslim brotherhood. the arab spring was able to attract attention in all fields, not only the economy, which for decades has been heralded but is able to become a practical political symbol in which political games occur, one of which is the muslim brotherhood who has contributed so that the arab spring is successful. in the wave of the arab spring, the power of the muslim brotherhood managed to rise to the top of egypt's power, with the election of mohammad morsi as president in june 2012.41 approaching the elections in mid-june 2012, it was apparent that the idea of moderate islamism had become a common consensus among ikhwanul activists. officially the freedom and justice party (fjp) in alliance with the muslim brotherhood promoted morsi, the party chairman as a presidential candidate. morsi advanced by proposing a vision called nahdah (resurrection) which was specifically described in the development of egypt. the muslim brotherhood had the opportunity to articulate a new 40 ahmad sahide et al., “the arab spring: membaca kronologi dan faktor penyebabnya,” jurnal hubungan internasional 4, no. 2 (2016): 123, https://doi.org/10.18196/hi.2015.0072.118-129. 41 rijal mamdud, “genealogi gerakan ikhwan al muslimin dan al qaeda di timur tengah,” jurnal icmes 2, no. 1 (june 29, 2018): 57, https://doi.org/10.35748/jurnalicmes.v2i1.15. 134 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 discourse on islam in political discourse in 2012. they won the legislative election and the egyptian presidential election. the fjp allied with the muslim brotherhood won 235 seats in parliament. the victory marks a new discourse in egypt's new government. interestingly, these programs were not designed directly to islamize the country. the programs they carry were more technocratic and developmental. the battle for identity politics was getting more massive when morsi and his coalition submitted a draft constitutionmaking. the constitution became polemic due to the emergence of several articles containing islamic substances. from non-ikhwan circles such as salafi, and jamaah islamiyah, did not fight for the existence of sharia as law even though it was bloodshed. other objections came from liberal circles for them to make a constitution related to the struggle for identity because they risk their identity in the social spheres in egypt.42 the constitution that morsi and his coalition promulgated was promulgated in early 2013. before a debate that divided egypt into two major islamist political powers, and the national salvation front. islamist hegemony succeeded in restraining liberal groups and their opponents from the political process until the draft was promulgated, thereby provoking mass anti-islamist demonstrations. after holding various demonstrations, the opposition consolidated forces from inside and outside the parliament, including the military and demanded morsi stepped down as president. as well as demanding government institutions against the people, the failure of morsi's government provoked a military coup that led to morsi's downfall.43 the 2013 coup resulted in numerous human rights violations, with 18 journalists detained and dozens of others released on conditional bail. the arrest of 22,000 activists and 3,000 members of the muslim brotherhood happened. an interesting thing was that the international community condemned egypt but the gulf countries supported these human rights violations such as saudi arabia's king abdullah congratulating adli mansur on the inauguration of egypt's president and 42 umar, “dari negara islam ke politik demokratis,” 6. 43 umar, 7. hakim & hilmi: contemporary islamic political dynamics | 135 pledging aid for egypt of 5 million usd.44 the countries of kuwait and the united arab emirates also expressed their political support for the human rights that occurred in egypt through their foreign ministers who were ready to help to restore egypt. only qatar from the gulf state condemned egypt through its foreign minister and called on egyptian authorities to exercise restraint. the united arab emirates also provided funds in the 2013 coup to get morsi down, raising the issue of foreign intervention in the egyptian government under morsi. after the fall of morsi, bahrain stated that the military steps taken by egypt were appropriate in order to restore domestic stability. 45in 2014 abdel fattah al-sisi officially replaced the previous president, namely muhammad morsi. the transfer of power made egypt far from democracy; the main priority in his era of leadership was tackling terrorism, increasing regional security, and relying on israel as a strategic partner. egyptian sisi further stepped up diplomatic ties with israel in 2016, for the first time in a decade egyptian foreign minister sameh shoukry paid a visit to prime minister netanyahu's house to watch the final match of the european football championship together. israel hoped that egypt could improve bilateral relations between the two countries. israel also hoped that sisi would visit israel or netanyahu's state invitation to cairo.46 since his victory in 2014, sisi has sought to increase resistance to takfiri islam in egypt. sisi is coordinating with israel to blockade and fight takfiri islam in north sinai, the attacks are aimed both on the ground and in the air. sisi is also interested in the palestinian and israeli peace process. sisi's support for east jerusalem as the capital of palestine poses a diplomatic problem for israel. his insistence on two countries has weakened the position of his supporters seeking to build strength against 44 jadug trimulyo ainul amri and fendy eko wahyudi, “koalisi negara teluk diam atas pelanggaran hak asasi manusia kepada ikhwanul muslimin pasca kudeta militer 2013 di mesir,” journal of international relations 4, no. 4 (september 25, 2018): 713. 45 amri and wahyudi, 714. 46 muhammad khoirul huda, “analisis peningkatan hubungan mesir – israel pada periode pertama masa pemerintahan abdel fattah al-sisi tahun 2014-2018,” dauliyah journal of islamic and international affairs 3, no. 2 (july 1, 2018): 290, https://doi.org/10.21111/dauliyah.v3i2.2505. 136 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 the islamists, nasserits, leftist, and nour salafi parties. all of them refuse to recognize israel and claim all of palestine as the only arab land.47 fundamentally, cairo believes that israel's relations are strategically and diplomatically beneficial to the sisi administration and the country's regional position. the trend indicates greater rapprochement and is likely to continue. however basically, the majority of egyptians don't like israel. this is reflected when netanyahu visited the nile river valley countries. in general, after the arab spring revolution, there was harmonization and increased cooperation between egypt and israel, making egypt more inclined towards israel and away from arabs. however, in other positions, egypt is able to mediate talks between fattah and hamas. in the region of egypt itself, improving relations with israel provides a barrier to the influence of iran and the muslim brotherhood in the middle east.48 in addition to establishing close ties with israel and the gulf states, egypt also obtains military development funds of $1.5 billion per year for egypt. this is done by america in stemming russia's influence in the middle east, including egypt. joint military exercises continue to be encouraged so that america has an influence on egyptian politics; indirectly the impact of america's policy in egypt is to make egypt a republic of officers. america is also one of the western countries that supported the overthrow of morsi, so in the sisi era between america and egypt emerged a more intense relationship for the continuation of american influence in the middle east and the authoritarian system of egypt.49 conclusion egypt is a country that has unresolved problems between religion and politics, so it can be said that the country is still in the best status as a country that does not yet have a democratic identity. the unusual shift of power also gives the image that egypt is a country far from democracy. 47 huda, 291. 48 huda, 299. 49 azhari setiawan and m. saeri, “diplomatic dilemma dan standar ganda politik amerika serikat terhadap konflik sipil-militer mesir tahun 2013,” jurnal online mahasiswa (jom) bidang ilmu sosial dan ilmu politik 2, no. 1 (february 12, 2015): 72. hakim & hilmi: contemporary islamic political dynamics | 137 the struggle between islam and politics appeared from the very beginning of the country where there was a fight between nasser and qutb and ended with the hanging of qutb in 1966. after nasser's death, a new radical islamic takfiri movement emerged and culminated with the assassination of anwar sadat. the takfiri movement was allegedly a splinter movement of islamic hardliners who opposed the government over sadat's policies, especially the camp david agreement in 1978. these problems also still arose in the mubarak era until the assassination of mubarak in 1991 which failed and gave influenced mubarak's policies on islam in the future. the emergence of the arab sprinkling became a breath of fresh air for radical islam where dramatization took place. it had a significant impact with the fall of mubarak and the victory of the muslim brotherhood in 2012. the triumph of the muslim brotherhood in the 2012 contest made egypt new hope in building democracy after being separated from the hosni mubarak era which was muscular and not open. however, in practice the democracy carried out by the muslim brotherhood only benefited them, resulting in political coups and various interpolations by the egyptian council, the culmination of the upheaval with the rise of sisi. with sisi's rise to power, egypt is far from democracy in practice in his era. there have been various cases of democracy, inclusive politics, international relations, and cases of enforced disappearance. in sisi's era, there is also an increase in bilateral relations between egypt and israel. this triggered disharmony between the country both internally and externally, especially from arab countries that hate israel. understanding the political context of egyptian islam cannot be separated from the control of the dynamics of the military and islamic organizations. history records that almost all presidents who have ever ruled in egypt were people who were involved in the military world, so psychologically it would affect their leadership style and result in authoritarianism. this factor cannot be denied because of the emergence of violent islamic movements, demonstrations demanding people's rights, and the decline in the socio-religious dimension stemming from the authoritarian attitude of a 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34. umar, ahmad rizky mardhatillah. “dari negara islam ke politik demokratis: wacana dan artikulasi gerakan islam di mesir dan indonesia from islamic state to democratic politics: discourses and articulations of islamist movement in egypt and indonesia.” jurnal masyarakat dan budaya 18, no. 1 (2016): 1–18. https://doi.org/10.14203/jmb.v18i1.328. wahyudi, yudian. dinamika politik kembali kepada al-qur’an dan sunnah di mesir, maroko, dan indonesia. yogyakarta: pesantren nawesea press, 2010. wanto, sugeng. “pemikiran mustafa kamil dan gamal abdul nasser tentang nasionalisme islam.” jurnal al-harakah, no. 3 (december 9, 2019). https://doi.org/10.30821/alharakah.v0i3.5500. 283 the solvency level of sharia insurance companies in indonesia (a critical analysis study) ai fitri nurlatifah, rossje v saputri universiatas trisakti, indonesia correspondence: fitri.shabwatulhawa@gmail.com abstract. this study aimed to determine the determinants of the solvency level of islamic insurance companies in indonesia. the independent variables used in this study are boc, bod, ssb and soc, tabarru’ funds, contribution, investment growth, rbk, inflation and gdp. while the control variables used are size, volume of capital, leverage and liquidity as control variables. the sample in this study used a purposive sampling technique, namely 43 companies with a total number of 215 observations. the observation period was from 2017-2021 and the data analysis method used the data regression panel which was processed using e-views 12 software. based on the test results, it was shown that simultaneously boc, bod, ssb and soc, tabarru’ funds, contribution, investment growth, rbk, inflation and gdp affect the solvency level. partially, the board of commissioners, tabarru’ funds and investment growth have a positive effect, while soc, contribution and rbk have a negative effect on the solvency level of islamic insurance companies in indonesia. meanwhile, bod, ssb, inflation and gdp have no effect on the level of solvency. key words: solvency level, financial performance int r od u ct i on the islamic financial institution industry has recently experienced rapid development, even in the 2020 islamic finance development indicators (ifdi) report, indonesia is set to become the second country experiencing rapid development in the islamic finance sector after malaysia1. the islamic finance industry consists of banks and the nonbank financial industry (iknb). one of the iknb industries is sharia insurance. the sharia insurance industry is a service industry that helps and protects 1 icd-refinitiv islamic finance and development report, progressing through development, 2020. institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 7, number 2, 2022 | page: 283-306 doi: http://doi.org/10.29240/ajis.v7i2. 5122 academic journal of islamic studies mailto:fitri.shabwatulhawa@gmail.com 284 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 fellow insurance participants through the formation of a pool of funds (tabarru’) which will be managed according to sharia principles to address certain risks2. as of august 2021, the number of the sharia insurance industry is 60 companies. when viewed from the growth in the number of the sharia insurance industry, it indicates that public awareness and need for sharia insurance industry services continues to increase. this will certainly have an impact on increasing the collection of funds from the community. as company funds increase due to the purchase of sharia insurance products, a problem arises where most of the solvency levels (ability to meet obligations) of sharia insurance companies actually experience a decline3. the following is data on the solvency level of islamic insurance companies in indonesia: table 1 data solvency level year solvency level the increase decrease 2017 1619% 0% 2018 988% -631% 2019 902% -85% 2020 1088% 186% 2021 826% -262% source: processed from 43 sharia insurance financial reports, (2022) referring to the table 1 about data solvency level, it can be seen that the average solvency level of sharia insurance companies from 2017 to 2021 has always decreased, except in 2020. the highest decline occurred in 2018 which was 631%. this shows that the islamic insurance industry has not been consistent in maintaining the level of solvency of its companies. this solvency level can provide an overview of the condition of the financial soundness of a sharia insurance institution with respect to its ability to fulfill insurance and reinsurance obligations. the smaller the solvency level, the faster the insurance company will be in bankruptcy. the goal of a sharia insurance company will be achieved if the level of financial soundness can meet the threshold level of solvency that is set, which is 120% of the risk of loss. if the solvency level reaches 2 peraturan menteri keuangan, “menas9_1389348862.pdf,” 2010. 3 wildan dwi dermawan, “analisis risk based capital untuk mengetahui kesehatan keuangan asuransi di indonesia,” forum ekonomi 23, no. 1 (2021): 12–19, http://journal.feb.unmul.ac.id/index.php/forumekonomi. ai fitri nurlatifah et.al : the solvency level of sharia insurance companies in indonesia (a critical analysis study) | 285 a minimum of 100%, the adjustment period will be given within a certain period of time until the specified threshold is reached 4. if the solvency level of the sharia insurance company meets the specified threshold, it can be said that the company will be able to fulfill all its obligations so that in the end it can increase the confidence of the insurance participants 5. several studies on the level of solvency of the islamic insurance industry, compared solvency as measured by risk based capital (rbc) with good corporate governance (gcg) variables and financial components 6. research by awrasya & kusumaningtias (2021) shows that there is a relationship between gcg and the level of solvency of islamic insurance companies. hemrit's (2020) research proves that board size has an influence on financial performance. according to wasiuzzaman & gunasegavan (2013), gcg is one of the most important factors affecting performance 7. the existence of good governance is intended to be able to determine the direction of company performance carried out by management, company boards, stakeholders and shareholders. financial performance can reflect how successful the parties in islamic insurance companies are in managing finances as a mandate from insurance participants to manage their funds. if the financial performance is high, the solvency level will also be high. according to dermawan (2021), the level of solvency is influenced by financial components, including profitability. since sharia insurance companies in carrying out their operational activities are different from 4 mentri keuangan republik indonesia, “peraturan menteri keuangan republik indonesianomor 53/pmk.010/2012 tentang kesehatan keuangan perusahaan asuransi dan perusahaan reasuransi,” 2012, 1–38, https://www.ojk.go.id/id/kanal/iknb/regulasi/asuransi/peraturan-keputusanmenteri/pages/peraturan-menteri-keuangan-nomor-53-pmk-010-2012-tentangkesehatan-keuangan-perusahaan-asuransi-dan-perusahaan-reasuran.aspx. 5 j f awrasya and r kusumaningtias, “pengaruh rasio early warning system dan good corporate governance terhadap tingkat solvabilitas pada asuransi jiwa syariah,” jae (jurnal akuntansi …, no. 2017 (2021): 13–26, https://doi.org/10.29407/jae.v6i2.15830. 6 dermawan, “analisis risk based capital untuk mengetahui kesehatan keuangan asuransi di indonesia.” 7 fahri ali ahzar, samsul rosadi, and asiah wati, “corporate governance, karakteristik dewan pengawas syariah dan maqoshid sharia index pada perbankan syariah di indonesia,” aktsar: jurnal akuntansi syariah 4, no. 2 (2021): 241, https://doi.org/10.21043/aktsar.v4i2.12730. 286 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 conventional insurance companies, the right ratio to measure their profitability is to use surplus on contribution 8. this surplus generally refers to the excess amount of contributions or contributions in the takaful fund after taking into account the burden of claims paid, the amount to be paid for contributions/refunds including the allocation of reserves and investment gains obtained from the fund 9. the amount of surplus obtained can be a source of internal funding in bearing risks for islamic insurance companies. if the surplus is high, the company's solvency level will also increase. in addition to profitability, other financial components used as independent variables in this study include tabarru’, contribution, investment growth, claims expense ratio (rbk), inflation and gdp. the research of 10 found that tabarru’ funds had an effect on financial performance, in contrast to the research of 11 where the results of his research did not have a significant effect. hasanah & kamal's research (2022) proves that contributions, claims and gdp have an effect on the financial performance of islamic insurance, while inflation has no effect. alifianingrum & suprayogi's research, (2018) also proves that contribution variables, claim expenses and investment affect the financial performance of islamic insurance companies. in contrast to the research of safitri & suprayogi (2017) where the claim expense ratio has no effect on financial performance. while the results of hemrit's research (2020) show that inflation actually has a significant influence on financial performance. the researcher also includes control variables in his research including size (company size), volume of capital (voc), leverage and liquidity. referring to the background as well as the phenomenon of the results of previous studies which still have gaps, it is important to 8 hamim syahrum ahmad mokhtar, izwayu abdul aziz, and noraziyah md. hilal, “surplus sharing practices of takāful operators in malaysia,” isra international journal of islamic finance 7, no. 1 (2015): 99–126, https://doi.org/10.12816/0021398. 9 mokhtar, abdul aziz, and hilal. 10 happy sista devy et al., “tabarru ’ fund and solvability in affecting the profitability of the life insurance sharia in indonesia” 8, no. 02 (2022): 1318–23. 11 estiningtyas kusuma safitri and noven suprayogi, “analisis rasio kesehatan keuangan dana tabarru’ yang mempengaruhi profitabilitas pada asuransi syariah di indonesia (periode 2012-2014),” jurnal ekonomi syariah teori dan terapan 4, no. 1 (2017): 73, https://doi.org/10.20473/vol4iss20171pp73-88. ai fitri nurlatifah et.al : the solvency level of sharia insurance companies in indonesia (a critical analysis study) | 287 conduct this research to determine the factors that affect the level of solvency of the sharia insurance industry in indonesia, so that it can be used as information and considerations in order to maintain the level of solvency that reflects the health of the company can remain, so that the community believes that the company is capable of managing its funds. in addition, what distinguishes the previous studies from this research is the addition of the surplus on contribution (soc) variable as an independent variable. legitimacy theory is a theory about the social contract between companies and the community where the community has the right to determine the allocation of other financial/economic resources 12. legitimacy theory has a relationship with the dependent variable in this study, namely the level of solvency, where the core of this theory is to explain the relationship between entities and society. in this case, islamic insurance companies have social responsibility in building a corporate image which is indicated by the company's ability to pay its obligations very well 13. stewardship theory has a correlation with the gcg variable as an independent variable in this study. this theory explains that because management is considered responsible for all actions and always focuses on moral behavior and common interests, management is trusted by stakeholders to manage company funds. in sharia insurance companies, the management of funds from the beginning aims to be used for the common interest by applying the principle of mutual help, so that the problem of differences in interests between insurance participants as owners of capital and management as agents does not apply to sharia insurance companies 14. signallling theory has a correlation with independent variables 12 dina arfianti siregar entherthiman galvani tampubolon, “pengaruh profitabilitas dan ukuran perusahaan terhadap pengungkapan tanggungjawab sosial pada perusahan asuransi yang terdaftar di bursa efek indonesia,” akuntabilitas: jurnal penelitian dan pengembangan akuntansi 12, no. 1 (2019): 69–80, https://doi.org/10.29259/ja.v12i1.9309. 13 awrasya and kusumaningtias, “pengaruh rasio early warning system dan good corporate governance terhadap tingkat solvabilitas pada asuransi jiwa syariah.” 14 awrasya and kusumaningtias. 288 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 such as surplus on contribution (soc), claims expense ratio (rbk), tabarru’ funds, contribution and investment growth which are used as a tool in measuring the financial performance of islamic insurance companies. these ratios can be information that can minimize problems caused by information asymmetry, so that it fits with signaling theory because the essence of this theory is to reduce asymmetry of information between management and shareholders 15. solvency is the ability of a company to meet its needs and obligations which are calculated using risk-based capital (rbc). this rbc becomes the basis for measuring the health level of islamic insurance companies 16. according to kmk no. 424.06/2003 the threshold value is said to be a healthy sharia insurance company or not, namely when the value is at least 120% 17. according to djlk no. 5314/lk/1999 minimum solvency level limit (btsm) is the minimum amount of solvency level that is determined and consists of a number of funds used to cover the risk of loss due to the implementation of deviant kmk principles. these components are also called risk based capital (rbc), so it can be concluded that btsm is the same as risk based capital 18. corporate governance according to the indonesia institute for corporate governance (iicg) is a process and structure used to run a company, with the main objective of increasing shareholder value while recognizing the long-term interests of other stakeholders. currently, gcg is getting increasing attention as many financial scandals appear in the business environment 19. in the insurance gcg guidelines it is stated that the board of commissioners, board of directors and supervisory board 15 awrasya and kusumaningtias. 16 awrasya and kusumaningtias. 17 menteri keuangan repulik indonesia, “keputusan menteri keuangan republik indonesia nomor 424/kmk.06/2003 tentang kesehatan keuangan perusahaan asuransi dan perusahaan reasuransi,” 2003. 18 tevi leviany and wiwin sukiati, “pengaruh risk based capital terhadap profitabilitas pada perusahaan asuransi jiwa,” jurnal aset (akuntansi riset) 6, no. 1 (2017): 1, https://doi.org/10.17509/jaset.v6i1.8993. 19 maya sari, “penerapan good corporate governance dalam meningkatkan kinerja keuangan,” prosiding the national conference on management and business (ncmab) 2018, 2018, 17–27, https://publikasiilmiah.ums.ac.id/bitstream/handle/11617/9880/2. maya sari.pdf?sequence=1&isallowed=y. ai fitri nurlatifah et.al : the solvency level of sharia insurance companies in indonesia (a critical analysis study) | 289 have a very important influence in implementing governance in islamic insurance companies in indonesia. when viewed from agency theory, a smaller board size can have an effect on low performance. this is due to difficulties in coordinating and communicating. on the other hand, a larger board size can handle and process a large amount of depth of information regarding the complexity of the company's operations so that it can provide advice and input to management in the development of higher company performance. in this case the higher board is more likely to be able to perform an advisory role to management in a better way 20. in this study, gcg is measured by: a. board of commissioners the board of commissioners is a board formed with the task of supervising and providing input for management to the directors of the company. a smaller number of board sizes can have an effect on lower performance, on the other hand, if viewed from agency theory, the more boards of commissioners, the higher the performance will be. this is because it is assumed that there are no difficulties in coordination and communication 21. the size of the board of commissioners can be measured by the total number of members of the board of commissioners in sharia insurance companies 22. referring to the literature review, the hypotheses for this variable are: h₁: the board of commissioners has a positive effect on the level of solvency. b. board of directors the board of directors is a board that is elected to be responsible for representing the interests of shareholders and plays an important role in improving the company's performance. the research of 23 shows that 20 wael hemrit, “determinants driving takaful and cooperative insurance financial performance in saudi arabia,” journal of accounting and organizational change 16, no. 1 (2020): 123–43, https://doi.org/10.1108/jaoc-03-2019-0039. 21 hemrit. 22 awrasya and kusumaningtias, “pengaruh rasio early warning system dan good corporate governance terhadap tingkat solvabilitas pada asuransi jiwa syariah.” 23 d kusmayadi, i firmansyah, and ..., “the roleof sharia committeeandboardofdirector in improving the performance of islamic insurance 290 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 the directors' policies greatly affect the productivity of employees so that their work is carried out well. on the other hand, too many directors who produce policies that are different from other directors can reduce motivation to employee productivity. the size of the board of directors can be seen from the total number of members of the board of directors in sharia insurance companies 24. the hypotheses proposed based on the description are: h₂: the board of directors has a positive influence on the level of solvency. c. sharia supervisory board (dps) dps is a board formed with the task of supervising the company's activities in accordance with sharia rules and principles 25. supervision is carried out professionally to protect management and insurance participants by providing input on inappropriate policies. the existence of dps is not to limit management in innovating, but only to ensure all activities run according to sharia principles. the more dps, the more they will be able to contribute to increasing company performance 26. the size of the dps can be determined by looking at the total number of members of the sharia supervisory board in sharia insurance companies 27. h₃: sharia supervisory board (dps) has a positive effect on the level of solvency. surplus on contribution (soc) is a measuring tool used to assess financial performance in the islamic insurance industry 28. if the surplus value is higher, it reflects the higher the company's performance. this companies,” turkish journal of … 13, no. 02 (2022): 31–42, https://turcomat.org/index.php/turkbilmat/article/view/12117. 24 awrasya and kusumaningtias, “pengaruh rasio early warning system dan good corporate governance terhadap tingkat solvabilitas pada asuransi jiwa syariah.” 25 hemrit, “determinants driving takaful and cooperative insurance financial performance in saudi arabia.” 26 kusmayadi, firmansyah, and ..., “the roleof sharia committeeandboardofdirector in improving the performance of islamic insurance companies.” 27 awrasya and kusumaningtias, “pengaruh rasio early warning system dan good corporate governance terhadap tingkat solvabilitas pada asuransi jiwa syariah.” 28 mokhtar, abdul aziz, and hilal, “surplus sharing practices of takāful operators in malaysia.” ai fitri nurlatifah et.al : the solvency level of sharia insurance companies in indonesia (a critical analysis study) | 291 surplus value can help the existence of islamic insurance companies in the long term which will have an impact on increasing financial performance 29. if the financial performance increases, the solvency level will also increase. h₄: surplus on contribution (soc) has a positive effect on the level of solvency. the tabarru’ fund is a social fund and is one of the main funds whose use mechanism is to help each other between participants and the company cannot use it as company funds 30.this tabarru’ fund will then be managed, for example, invested by the company. if the amount of tabarru’ funds increases the company's ujrah income will also increase 31. this tabarru’ fund is only owned by sharia insurance companies and is unique so that it is not easily imitated, transferred or replaced by conventional insurance companies which will affect the financial performance of sharia insurance companies so that the company's solvency level will also increase 32. research by devy, anaqoh, & fakir (2022) shows that tabarru’ funds have a significant influence on financial performance. referring to the research, the formulation of the hypothesis in this study is: h₅: tabarru’ funds have a positive effect on the level of solvency. according to sula (2004) in 33 contribution is a form of cooperation between insurance participants (submitting fund contributions) and the company, so that the company is obliged to provide coverage in accordance with the contribution of funds provided 29 ai fitri nurlatifah and sepky mardian, “kinerja keuangan perusahaan asuransi syariah di indonesia: surplus on contribution,” akuntabilitas 9, no. 1 (2016): 73–96, https://doi.org/10.15408/akt.v9i1.3590. 30 devy et al., “tabarru ’ fund and solvability in affecting the profitability of the life insurance sharia in indonesia.” 31 sofiyatul munawaroh and hasan mukhibad, “determinan yang mempengaruhi financial performance pada perusahaan asuransi umum syariah di indonesia,” iqtishadia jurnal ekonomi & perbankan syariah 6, no. 2 (2019): 155–66, https://doi.org/10.19105/iqtishadia.v6i2.2425. 32 munawaroh and mukhibad. 33 firliyati hasanah and mustafa kamal, “faktor determinan perolehan surplus ( defisit ) underwriting dana tabarru ’ pada asuransi jiwa syariah,” jurnal auntansi dan keuangan islam (p-issn: 2338-2783) (e-issn:2549-3876) 10, no. 1 (2022): 55–74. 292 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 by the participants. participant contribution is the amount that must be paid by insurance participants to the company on a regular basis 34. the contribution funds paid are in the form of savings funds and tabarru’ funds which will be used to submit claims if one day there is a disaster or loss. deposited contribution funds will be reduced by several fees before becoming a net contribution 35. in the sharia insurance financial statements, the net contribution is the gross contribution after deducting fees for managers, reinsurance and changes to unentitled contributions. if the net contribution value is high, the solvency level of islamic companies will also be high. research by alifianingrum & suprayogi (2018) and hasanah & kamal (2022) shows that there is a positive and significant effect between net contribution and financial performance. based on the previous literature, the formulation of the hypothesis in this study is: h₆: net contribution has a positive effect on the level of solvency. investment growth is a change in the investment of islamic insurance companies from year to year, so that the decline and increase can be known. if the investment value increases, it means that the company is experiencing growth and will have an impact on increasing the income of the solvency level of the sharia insurance company 36. hasanah & kamal (2022) research shows that investment has an effect on the financial performance of islamic insurance companies. therefore, the formulation of the hypothesis in this study is: h₇: investment growth has a positive effect on the level of solvency. according to the dsn mui fatwa no. 21 of 2001, claims are the rights of insurance participants that must be fulfilled by sharia insurance 34 risma kartika mulya wardhani and dina fitrisia septiarini, “faktor-faktor yang mempengaruhi kontribusi peserta pada perusahaan asuransi jiwa syariah di indonesia,” jurnal ekonomi syariah teori dan terapan 4, no. 10 (2017): 802, https://doi.org/10.20473/vol4iss201710pp802-816. 35 rosyda alifianingrum and noven suprayogi, “faktor-faktor yang mempengaruhi surplus underwriting dana tabarru’ pada perusahaan asuransi jiwa syariah,” jurnal ekonomi syariah teori dan terapan 5, no. 2 (2019): 143, https://doi.org/10.20473/vol5iss20182pp143-157. 36 munawaroh and mukhibad, “determinan yang mempengaruhi financial performance pada perusahaan asuransi umum syariah di indonesia.” ai fitri nurlatifah et.al : the solvency level of sharia insurance companies in indonesia (a critical analysis study) | 293 companies. in the event of a claim, the company will compensate for the loss/disaster by using the tabarru’ funds (social/benevolent funds) that have been collected by the insurance participants. claim expenses are expenses in insurance companies to fulfill the obligation to pay claims in the current period 37. hasanah & kamal (2022) research shows that claims have an influence on the financial performance of islamic insurance companies. h₈: claim expenses ratio (rbk) has a negative effect on the level of solvency. inflation and changes in interest rates can affect financial performance in the form of profitability and return on investment in islamic insurance companies. if inflation exceeds the threshold, it will have an impact on the decline in the value of money and claims will tend to move upwards. high inflation will have an impact on high costs that must be incurred and in particular can affect long-term liabilities or the solvency level of islamic insurance companies in indonesia 38. hemrit's research (2020) shows that inflation has an influence on the performance of islamic insurance companies. h₉: inflation has a negative effect on the level of solvency. gross domestic growth (gdp) is the percentage change in the monetary value of all finished goods and services produced by a country within a certain period of time 39. if the economic growth is good, it will affect the investment generated by islamic insurance companies. if gdp increases, investment returns will also increase, and vice versa if the value of gdp decreases, investment returns will also decrease 40. this 37 alifianingrum and suprayogi, “faktor-faktor yang mempengaruhi surplus underwriting dana tabarru’ pada perusahaan asuransi jiwa syariah.” 38 hemrit, “determinants driving takaful and cooperative insurance financial performance in saudi arabia.” 39 richard angelous kotey, richard akomatey, and baah aye kusi, “exploring the nonlinear effect of size on profitability: evidence from an insurance brokerage industry in an emerging market,” african journal of economic and management studies 12, no. 3 (2021): 381–99, https://doi.org/10.1108/ajems-05-2020-0228. 40 r laida, m muslikhati, and f aprilianto, “analisis pengaruh variabel makroekonomi terhadap hasil investasi pada perusahaan asuransi syariah yang terdaftar pada otoritas jasa keuangan periode 2015 …,” international journal of … 1, no. 294 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 result can certainly have an impact on the company's ability to meet its long-term obligations (solvency level). research by hasanah & kamal (2022) and kantakji, hamid, & alhabshi (2020) shows that gdp has an influence on the financial performance of islamic insurance companies. h₁₀: gdp has a positive effect on the level of solvency. referring to theoretical studies and previous research, the framework of thought in this research is as follows: method used in this study is a descriptive study with a quantitative approach. the population used is all sharia insurance companies in indonesia consisting of sharia general insurance, sharia life insurance, and reinsurance. the sampling technique used purposive sampling technique, with the following criteria: september (2021): 10–19, https://ejournal.umm.ac.id/index.php/ijiedi/article/view/17973. surplus on contribution (soc) (x₁) control variable dependent variable board of commissioners (boc) (x₂) board of directors (bod) (x₃) sharia supervisory board (ssb) (x₄) tabarru ’ ) x₅ ( contribution (x₆) investment (x₇) claim expense ratio (x₈) inflation (x₉) gdp (x₁₀) size (x₁₁) volume of capital ( x₁₂ ) leverage (x₁₃) liquidity (x₁₄) risk based capital (rbc)/solvency level independent variable ai fitri nurlatifah et.al : the solvency level of sharia insurance companies in indonesia (a critical analysis study) | 295 table 2 sample selection criteria no sample criteria amount 1 the number of sharia insurance companies registered with the ojk during the 2017-2021 period. 59 2 the number of islamic insurance companies that do not publish financial statements on the company's official website. 2 3 the number of islamic insurance companies that do not publish complete financial statements on the company's official website. 14 total companies according to criteria 43 total data for the period 2017-2021 215 this study uses secondary data taken from the financial statements of islamic insurance companies from the company's official website. the data is panel data because it uses time series and cross section data. the data analysis technique used multiple linear regression which was processed using e-views 12. r es ul ts and dis cuss i on panel data regression model selection the results of determining the model after the cem, fem and rem test approaches are as follows: chow test table 3 chow test results effect test statistics df prob cross-section f 5.416832 -42.158 0.0000 source: processed data, (2022) chow test is used to determine which cem or fem model will be selected. based on the test results above, it is known that the probability value ofcross sectionf is 0.0000 and less than 0.05, so the fem model is selected. 296 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 hausman test table 4 hausman test results test summary chi-sq. statistics chi-sq.df prob cross-section random 20.52198 14 0.1150 source: processed data, (2022) this hausman test is used to select a model between fem and rem. from the test results above, it is known that the probability value of a random cross section is 0.11 and is greater than 0.05, so the rem model is selected. lagrange multiplier test table 5 lagrange multiplier test results cross-section test hypothesis time both breusch-pagan 62.18821 1.356234 63.54445 (0.00000) (0.2442) (0.00000) source: processed data, (2022) the lm test was carried out in selecting the model between rem and cem. from the test results above, it is known that the breusch-pagan cross section value is 0.0000 and less than 0.05, so the model chosen is the rem model. from the three tests above, it can be concluded that the panel regression model chosen to be used in this study is rem. classic assumption test because in this study the selected regression model is rem which uses the generalized least square (gls) approach, therefore it is not necessary to fulfill the classical assumption test. this is because the gls technique can overcome the autocorrelation of time series (time series) and the correlation between observations (cross section). this method is able to produce estimators that meet the best linear unbiased estimation (blue) criteria (hasanah & kamal, 2022). ai fitri nurlatifah et.al : the solvency level of sharia insurance companies in indonesia (a critical analysis study) | 297 a. panel data regression test table 6 rem regression test results variable coefficient std. error t-statistic prob. conclusion c -0.632656 0.792754 -0.798048 0.4258 independent boc 0.688757 0.276232 2.493403 0.0135 significant bod -0.060476 0.214910 -0.281401 0.7787 not significant ssb -0.415338 0.233442 -1.779193 0.0767 not significant soc -0.107611 0.044655 -2.409851 0.0169 significant tab 0.216433 0.045547 4.751847 0.0000 significant cont -0.229771 0.053170 -4.321441 0.0000 significant inv 0.057729 0.018367 3.143118 0.0019 significant rbk -0.100346 0.041174 -2,437113 0.0157 significant inf -0.088265 0.151215 -0.583706 0.5601 not significant gdp -0.014604 0.077498 -0.188439 0.8507 not significant control size -0.011525 0.042705 -0.269873 0.7875 not significant voc 0.285636 0.079647 3.586276 0.0004 significant lev -0.344360 0.066080 -5,211239 0.0000 significant liq 0.215704 0.052611 4.099950 0.0001 significant r-squared 0.389540 adjusted rsquared 0.346808 f-statistics 9.115847 prob(f-statistic) 0.000000 source: processed data, (2022) based on the results of the fem regression test above, the panel data regression equation in this study is as follows: rbc =-0.632656+0.688757boc -0.060476bod -0.415338ssb 0.107611soc +0.216433tab -0.229771cont +0.057729inv 0.100346rbk -0.088265inf -0.014604gdp -0.011525size +0.285636vocs -0.344360lev +0.215704liq 298 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 b. test statistics t referring to the table 6, it is known that the results of the significance of the variables bod (size of the board of directors), sbb (dps), inf (inflation), gdp and size are greater than 0.05 so that the four variables have no effect on the level of solvency. while the significance value of the boc variable (board of commissioners size) is 0.01, the soc variable is 0.01, the dana tabarru’ variable is 0.00, the kont variable (contribution) is 0.00, the inv variable (investment growth) is 0, 00, the variable rbk (claim expense ratio) is 0.01, the voc (volume of capital) variable is 0.00, the lev (leverage) variable is 0.00 and the liq (liquidity) variable is 0.00 less than 0 0.05 so that the nine variables have a significant influence on the level of solvency of islamic insurance companies in indonesia. c. test statistics f from the results of the regression test above, it is known that the results of the f test are9.115847with the f-statistic probability value of 0.000000 which is smaller than the 0.05 significance level, which means that all independent variables in this study together can affect the solvency level of islamic insurance companies in indonesia. d. test adjusted r-squared score adjusted r-squaredis the corrected r-squared value with the standard error value. the adjusted r-squared value in the test results above is0.346808. this result means that the influence or ability of the independent variable in explaining the level of solvency as the dependent variable is 34.68%. while the remaining 65.32% is influenced by other variables not examined in this study. di s cu ss ion the influence of board of commissioners size on solvency level based on the test results in this study, the size of the board of commissioners has a positive effect on the solvency level of islamic insurance companies in indonesia. this is in line with the gcg theory which states that a large board size will be better able to process and handle complexities within the company more deeply, so this will affect ai fitri nurlatifah et.al : the solvency level of sharia insurance companies in indonesia (a critical analysis study) | 299 performance. the greater the number of commissioners, the higher the company's performance, and the better the level of solvency. this means that the duties and roles of providing advice, suggestions and input to the board of directors and management are very effective to be carried out by the board of commissioners. the influence of board of directors size on solvency level the results of the board of directors size test in this study have no effect on the solvency level of islamic insurance companies. the board of directors is in charge of managing all the resources owned by the company. the greater the number of directors, the more diverse knowledge, skills and experience there will be so that it will have an impact on the achievement of the company's goals, namely good performance as measured by the level of solvency. the better the management, the easier it will be for the company to achieve its goals. this result is not in accordance with the gcg theory and stewardship theory. this means that the large number of the board of directors is not necessarily able to provide good performance (including the level of solvency). the influence of the sharia supervisory board on the solvency level the size of the ssb in this study has no effect on the solvency level of islamic insurance companies in indonesia. the task of the ssb itself is to oversee all company activities so that they are in accordance with sharia principles. these results indicate that the dps is not trusted by the company so that its supervisory function does not run well. when compared to the board of commissioners or the board of directors, the number of ssb is very small, if it is seen from the average number of ssb each year only 1 person. this can make all information related to sharia fatwas submitted by dps not necessarily known by the wider community, especially sharia insurance participants as stakeholders, so that it is not in accordance with stewardship theory, which puts forward moral values so that it can be trusted by stakeholders. the results of this study are in line with awrasya & kusumaningtias (2021) which states that the size of the dps has no effect on the level of solvency. the influence of surplus on contribution (soc) on solvency level 300 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 the results of the soc test in this study have a negative effect on the solvency level of islamic insurance companies, inversely proportional to the initial hypothesis that soc has an influence on the solvency level. this soc is a tool to assess the performance of sharia insurance as seen from the difference in the total contribution of the participants of the tabarru’ fund after deducting the burden of insurance claims, reinsurance and technical reserves for a certain period. if the surplus is high, it means that the performance of the insurance company is also high and will have an impact on the high level of company solvency, so that it will also have an impact on the existence of sharia insurance companies in the long term 41if it is assumed by the results of this study, where soc has a negative effect on the level of solvency, this means that the surplus obtained by the sharia insurance company is not too high, so that in fulfilling its obligations, the company uses other sources of funding, such as own capital or financing from other institutions, this causes that soc has a negative effect on the level of solvency. the effect of tabarru’ fund on solvency level the tabarru’ fund in this study has a positive effect on the level of solvency. tabarru’ funds become a unique resource and differentiate from conventional companies and make sharia insurance companies superior to conventional insurance companies 42. the tabarru’ fund is a social fund that will be used to cover the claims of fellow sharia insurance participants, and this result is in line with signaling theory which can be information while reducing information asymmetry for participants and the wider community that sharia insurance companies are able to manage funds properly so that the level of solvency tall. the following is the average tabarru’ fund to solvency level: 41 nurlatifah and mardian, “kinerja keuangan perusahaan asuransi syariah di indonesia: surplus on contribution.” 42 munawaroh and mukhibad, “determinan yang mempengaruhi financial performance pada perusahaan asuransi umum syariah di indonesia.” ai fitri nurlatifah et.al : the solvency level of sharia insurance companies in indonesia (a critical analysis study) | 301 table 7 average amount of funds tabarru’ year tabarru fund solvency level 2017 59,708.01 1619% 2018 62,729.22 988% 2019 67,046.77 902% 2020 61,917.59 1088% 2021 43,661.22 826% source: processed data, (2022) if we look at the average tabarru’ fund on the level of solvency in the last 5 years, it has a directly proportional effect. the higher the tabarru’ fund, the higher the solvency level. therefore, tabarru’ funds have a significant positive effect on the level of solvency. this result is in line with research by devy, anaqoh, & fakir (2022) which states that tabarru’ funds have an influence on financial performance. the effect of contribution on solvency level the contribution has a negative effect on the solvency level of islamic insurance companies in indonesia. this result is contrary to the initial hypothesis, where the contribution is thought to have a positive influence on the level of solvency. there is a relationship between contribution and performance. research by hasanah & kamal (2022) states that if the contribution received by a sharia insurance company is large, the tabarru’ fund will also be large so that its financial performance will increase. however, if the contribution is small when compared to the insurance expense, the performance will also decrease. this negative result could be due to the small contribution received by islamic insurance companies. when viewed from the average contribution of sharia insurance in the statistical descriptive table for the last 5 years only10,672 and the highest was only 24,883, even the smallest no contribution funds entered, namely 2017 in askrida insurance. these results are in line with research alifianingrum & suprayogi (2018) and hasanah & kamal (2022) which states that there is an influence between contribution and performance. the effect of investment growth on solvency level 302 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 investment growth has a positive influence on the solvency level of islamic insurance companies. good investment growth will have an impact on the good performance to be achieved by the company. the results of this study indicate that the profits from investments obtained by islamic insurance companies tend to be high with a fairly low level of risk so that investment growth has a significant influence on the solvency level of islamic insurance companies in indonesia. these results are in line with signaling theory, namely that the company is able to provide information to interested parties that the company's performance is high so that it can affect the high level of solvency which in turn can foster trust from the wider community to buy insurance services in the sharia insurance industry. these results are in line with research by 43, hasanah & kamal, (2022), alifianingrum & suprayogi (2018) which show that investment has an effect on financial performance. the effect of claim expenses ratio on solvency level the test results of the claim load ratio (rbk) variable in this study have a negative influence on the solvency level. this ratio shows the ability of islamic insurance companies to fulfill their obligations through contributions obtained from insurance participants. the greater this ratio, the more confidence insurance participants have in sharia insurance companies in indonesia, so that it will be possible to increase the number of new participants who will contribute more to the level of solvency 44. the following is a table of average claims expense: table 15 average amount of rbk year claim expense solvency level 2017 19,510.64 1619% 2018 27,573.94 988% 2019 24,655.32 902% 2020 22,809.15 1088% 43 samiari ambarwati and fatin fadhilah hasib, “pengaruh ukuran perusahaan, hasil investasi, dan profitabilitas terhadap solvabilitas asuransi syariah di indonesia periode 2012-2016,” jurnal ekonomi dan bisnis islam (journal of islamic economics and business) 4, no. 2 (2018): 91, https://doi.org/10.20473/jebis.v4i2.9807. 44 awrasya and kusumaningtias, “pengaruh rasio early warning system dan good corporate governance terhadap tingkat solvabilitas pada asuransi jiwa syariah.” ai fitri nurlatifah et.al : the solvency level of sharia insurance companies in indonesia (a critical analysis study) | 303 2021 56,326.75 826% source: processed data, (2022) when viewed from the average rbk ratio from 2017-2021, the average claim expense ratio is inversely proportional to the solvency level, so this can support the research results that rbk has a negative effect on the solvency level. this is in accordance with the signal theory, where the ratio of the claim load becomes a signal for the solvency level. the existence of rbk is able to reduce information asymmetry between management and insurance participants because rbk can be information for solvency. these results are in line with research conducted by alifianingrum & suprayogi (2018) which states that rbk has an influence on the solvency level of islamic insurance companies in indonesia. the effect of inflation ratio on solvency level inflation in this study has no effect on the solvency level of islamic insurance companies in indonesia. this indicates that high inflation is associated with high uncertainty which can harm participants' endowments and lead to increased consumption of insurance and more risk coverage. the reason why the results are not significant could be because islamic insurance companies so far have investment strategies that tend to be made on investments that are not too dependent on interest rates for investment returns. the results of this study are in line with research conducted by hemrit (2020) that inflation has no effect on financial performance. the effect of gdp on solvency level the gdp test results in this study have no effect on the solvency level of islamic insurance companies in indonesia. this means that the increase in gdp per capita has no impact on the company's investment income and vice versa. good domestic economic conditions are a source of growth in real sector operations which will create higher demand for sharia insurance products and will ultimately affect performance improvement 45. if the performance is high, the solvency level is also high. 45 mazhar hallak kantakji, baharom abdul hamid, and syed othman alhabshi, “what drives the financial performance of general takaful companies?,” journal of 304 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 this is the reason why the results in this study gdp have no effect on the level of solvency. concl us i on the level of solvency in islamic insurance companies can describe the company's financial condition and ability to fulfill its obligations, so that the consistency of the level of solvency needs to be maintained in an adequate ratio. the level of solvency is influenced by various factors, both internal and external. based on the results of hypothesis testing and analysis, it can be concluded that simultaneously gcg consists of boc, bod, ssb and soc, tabarru’ funds, contributions, investment growth, rbk, inflation and gdp by using size, volume of capital, leverage and liquidity as control variables have a simultaneous influence on the level of solvency. partially, the results of this study indicate that there is one gcg indicator and 5 financial components that significantly influence the level of solvency. the board of commissioners, tabarru’ funds and investment growth have a positive effect, while soc, contribution and rbk have a negative effect on the solvency level of islamic insurance companies in indonesia. meanwhile, bod, ssb, inflation and gdp have no effect on the level of solvency. these results indicate that the level of solvency of islamic insurance companies in indonesia are influenced by the board of directors as part of gcg, tabarru' funds and investment growth, surplus on construction and claim expense ratio. islamic insurance companies can pay attention to these factors so that financial health conditions are well maintained in order that cases of default due to low solvency levels will never occur. if the consistency of the solvency level is always in good condition, this can have an impact on the trust of the public in the islamic insurance companies, so that it will also have an impact on the sustainability of islamic insurance company in the long term. bi bl iogr ap hy ahzar, fahri ali, samsul rosadi, and asiah wati. “corporate governance, karakteristik dewan pengawas syariah dan maqoshid sharia index pada perbankan islamic accounting and business research 11, no. 6 (2020): 1301–22, https://doi.org/10.1108/jiabr-06-2018-0077. ai fitri nurlatifah et.al : the solvency level of sharia insurance companies in indonesia (a critical analysis study) | 305 syariah di indonesia.” aktsar: jurnal akuntansi syariah 4, no. 2 (2021): 241. https://doi.org/10.21043/aktsar.v4i2.12730. alifianingrum, rosyda, and noven suprayogi. “faktor-faktor yang mempengaruhi surplus underwriting dana tabarru’ pada perusahaan asuransi jiwa syariah.” jurnal ekonomi syariah teori dan terapan 5, no. 2 (2019): 143. https://doi.org/10.20473/vol5iss20182pp143-157. ambarwati, samiari, and fatin fadhilah hasib. “pengaruh ukuran perusahaan, hasil investasi, dan profitabilitas terhadap solvabilitas asuransi syariah di indonesia periode 2012-2016.” jurnal ekonomi dan bisnis islam (journal of islamic economics and business) 4, no. 2 (2018): 91. https://doi.org/10.20473/jebis.v4i2.9807. awrasya, j f, and r kusumaningtias. “pengaruh rasio early warning system dan good corporate governance terhadap tingkat solvabilitas pada asuransi jiwa syariah.” jae (jurnal akuntansi …, no. 2017 (2021): 13–26. https://doi.org/10.29407/jae.v6i2.15830. dermawan, wildan dwi. “analisis risk based capital untuk mengetahui kesehatan keuangan asuransi di indonesia.” forum ekonomi 23, no. 1 (2021): 12–19. http://journal.feb.unmul.ac.id/index.php/forumekonomi. devy, happy sista, kholda anaqoh, fatimah zahra fakir, fakultas ekonomi, and iain pekalongan. “tabarru ’ fund and solvability in affecting the profitability of the life insurance sharia in indonesia” 8, no. 02 (2022): 1318–23. entherthiman galvani tampubolon, dina arfianti siregar. “pengaruh profitabilitas dan ukuran perusahaan terhadap pengungkapan tanggungjawab sosial pada perusahan asuransi yang terdaftar di bursa efek indonesia.” akuntabilitas: jurnal penelitian dan pengembangan akuntansi 12, no. 1 (2019): 69–80. https://doi.org/10.29259/ja.v12i1.9309. finance, icd-refinitiv islamic, and development report. progressing through development, 2020. hasanah, firliyati, and mustafa kamal. “faktor determinan perolehan surplus ( defisit ) underwriting dana tabarru ’ pada asuransi jiwa syariah.” jurnal auntansi dan keuangan islam (p-issn: 2338-2783) (e-issn:2549-3876) 10, no. 1 (2022): 55–74. hemrit, wael. “determinants driving takaful and cooperative insurance financial performance in saudi arabia.” journal of accounting and organizational change 16, no. 1 (2020): 123–43. https://doi.org/10.1108/jaoc-03-2019-0039. kantakji, mazhar hallak, baharom abdul hamid, and syed othman alhabshi. “what drives the financial performance of general takaful companies?” journal of islamic accounting and business research 11, no. 6 (2020): 1301–22. https://doi.org/10.1108/jiabr-06-2018-0077. kotey, richard angelous, richard akomatey, and baah aye kusi. “exploring the nonlinear effect of size on profitability: evidence from an insurance brokerage industry in an emerging market.” african journal of economic and management studies 12, 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https://doi.org/10.19105/iqtishadia.v6i2.2425. nurlatifah, ai fitri, and sepky mardian. “kinerja keuangan perusahaan asuransi syariah di indonesia: surplus on contribution.” akuntabilitas 9, no. 1 (2016): 73–96. https://doi.org/10.15408/akt.v9i1.3590. peraturan menteri keuangan. “menas9_1389348862.pdf,” 2010. safitri, estiningtyas kusuma, and noven suprayogi. “analisis rasio kesehatan keuangan dana tabarru’ yang mempengaruhi profitabilitas pada asuransi syariah di indonesia (periode 2012-2014).” jurnal ekonomi syariah teori dan terapan 4, no. 1 (2017): 73. https://doi.org/10.20473/vol4iss20171pp73-88. sari, maya. “penerapan good corporate governance dalam meningkatkan kinerja keuangan.” prosiding the national conference on management and business (ncmab) 2018, 2018, 17–27. https://publikasiilmiah.ums.ac.id/bitstream/handle/11617/9880/2. maya sari.pdf?sequence=1&isallowed=y. wardhani, risma kartika mulya, and dina fitrisia septiarini. “faktor-faktor yang mempengaruhi kontribusi peserta pada perusahaan asuransi jiwa syariah di indonesia.” jurnal ekonomi syariah teori dan terapan 4, no. 10 (2017): 802. https://doi.org/10.20473/vol4iss201710pp802-816. 323 the response from pesantren recognition in the configuration of the national education system 1bassam abul a’la, 2moh. rifqi rahman 1universitas islam negeri (uin) sunan ampel, surabaya, indonesia 2stai al azhar menganti, gresik, indonesia corespondence: bassamalpunjuli@gmail.com abstract. the journey of pesantren to become an educational institution recognized by, and being part of, the configuration of national education is long and winding. this study aimed to analyze the impact of pesantren recognition and response for it. the method in this study used qualitative methods with a historical approach. data collected through document analysis and analyzed by content analysis. regarding the research results are, first, the impact of policies that emerged from soekarno's time to joko widodo's time, they are; the pesantren diploma was not recognized by the indonesian government after independence until the issuance of the pesantren law. pesantren need to establish a new general institution in order to gain the legitimacy of the diploma. second, pesantren responds to national education policies in two forms. first, by establishing public institutions according to the national education framework under the ministry of religious affairs or the ministry of education (formal). second, incorporate the general curriculum into the pesantren curriculum periodically and evaluate the curriculum to always be in accordance with the needs and challenges of education (mu’adalah). finally, the government's policy of issuing the pesantren law has very significant implications for financial assistance. k e yw ord s : pe s ant re n ; p ol i cy of ed u cati on e d ucat i on sy st e m int r od u ct i on religious education in indonesia has been running and developing dynamically and has received special attention from the government. in government regulation no. 55 of 2007, number 1, paragraph 2 explains that religious education has the aim of preparing students to be able to carry out the role of students, which includes the role of mastering knowledge about religious teachings and can also act as experts in religious science and practice their religious teachings.1 still, in the same regulation, religious education institutions or units are divided into five: 1 presiden republik indonesia, “peraturan pemerintah republik indonesia nomor 55 tahun 2007” (2007). institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 7, number 2, 2022 | page: 323-342 doi: http://doi.org/10.29240/ajis.v7i2.5136 academic journal of islamic studies 324 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 pesantren, pasraman, pesantian, pabbajja samanera, and shuyuan.2 so that religious education regulated by the indonesian government includes five officially recognized religions. the next discussion will thoroughly review the recognition of one of the islamic religious educational institutions, namely pesantren, in the configuration of the national education policy system. pesantren is one of the islamic religious education institutions that is indigenous to indonesia.3 according to madjid, from a historical point of view, pesantren is not only synonymous with islamic values and meanings, but also loaded with the meaning of indonesian authenticity.4 recognition of the existence of islamic boarding schools by the government as educational institutions is stated in the national education system law no. 20 of 2003 and government regulation no. 55 of 2007 and law no. 18 of 2019.5 recognition of pesantren does seem very slow, because approximately in the 58 years after indonesia became independent, new laws or government regulations regarding pesantren has emerged. furthermore, although pesantren is the original model of indonesian education, the existence of pesantren was marginalized. it discriminated against in the national education policy system until the passage of the pesantren law in 2019.6 according to dye, public policy is everything the government decides to do.7 a policy will not become a public policy if the government does not accept, determine and implement the policy. then, government agencies make a public policy in three different characteristics, first, the government certifies against the policy, second, the government policy involves all components of society, and finally, the government 2 pesantren / islamic boarding school is a community-based islamic religious education institution with an integrated level of diniyah / education juxtaposed with other types of education. pasraman is one of the hindu religious educational institutions at the level of formal education and non-formal pathways. pesantian is also one of the hindu religious educational institutions on the non-formal educational path that refers to religious literature and vedic scriptures. pabbajja camera is one of the buddhist religious educational institutions at the nonformal level of education. shuyuan is a khonghucu religious education unit organized on all educational paths and levels referring to the si shu wu jing. 3 yedi purwanto and chairil n siregar, “pesantren dalam kebijakan pendidikan indonesia,” jurnal lektur keagamaan 15, no. 1 (2017): 234. 4 nurcholis madjid, bilik-bilik pesantren (jakarta: paramadina, 1997), 17. 5 presiden republik indonesia, “undang-undang republik indonesia nomor 20 tahun 2003” (2003); presiden republik indonesia, peraturan pemerintah republik indonesia nomor 55 tahun 2007; presiden republik indonesia, “undang-undang no 18 tahun 2019” (2019). 6 ömer faruk abide and yücel gelisli, “identification of in-service teacher education policies in turkey and investigation of their reflections on practices,” educational policy analysis and strategic research 16, no. 2 (2021): 120–38. 7 r thomas dye, understanding public policy, 14th ed. (unite state: pearson education, 2013), 3. bassam abu a’la et.al: the response from pesantren recognition in the configuration of the national education system | 325 monopolizes coercion against society.8 in this regard, public policy greatly affects policy objects' existence. likewise with the existence of pesantren in indonesia. the community generally organizes pesantren education as a manifestation of education from, by, and for the community. according to woodward, schools or educational institutions are a product of social and political policy.9 pesantren in indonesia are one of the social products and have not been supported by political policies. social products due to the emergence of pesantren began from the kyai’s house dedicated to the transmission of classical islamic science which includes the quran, hadith, fiqh, arabic language, and sufism, or better known as the yellow book.10 then, history records that the struggle of pesantren to survive independently is an escape of the government's attention to pesantren. in addition to requiring substance, the law also requires access in the form of fair procedures or mechanisms so that those who are not recognized can fight for their rights through available channels.11 while configuration means arrangement. then, the national education system is a fundamental component of education that is interrelated in an integrated manner to achieve the goals of national education.12 in this study, researchers revealed two questions, how is the indonesian government's education policy towards islamic boarding school educational institutions? and what is the response of pesantren as a product of a community to government policies. furthermore, this research will also look at the amount of contribution in the form of education funds from the government for islamic boarding schools starting from 1945-2022. several previous studies have stated that pesantren respond to government policies dynamically. for example, burga et.al research which states that there are three elements of the dynamism of pesantren in responding to government policies, namely: institutional 8 dye, 17. 9 kathleen e woodward, “indonesian schools: shaping the future of islam and democracy in a democratic muslim country,” journal of international education and leadership 5, no. 1 (2015): 1. 10 robert w. hefner and muhammad qasim zaman, schooling islam: the culture and politics of modern muslim education, vol. 1 (united kingdom: princeton university press, 2007), 175. 11 rian adhivira prabowo, “politik rekognisi axel honneth: relevansinya terhadap jaminan kesetaraan dalam hukum di indonesia,” jiip: jurnal ilmiah ilmu pemerintahan 4, no. 2 (september 9, 2019): 4, https://doi.org/10.14710/jiip.v4i2.5379. 12 ebru eren, “education policies in the context of political communication in turkey,” european journal of educational research 10, no. 1 (january 15, 2021): 227–40, https://doi.org/10.12973/eu-jer.10.1.227. 326 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 transformation, curriculum blending and application of a culturally based inclusive paradigm.13 similarly, kosim also mentioned in his research that pesantren respond to government policies every time new regulations appear. pesantren now with the existence of the pesantren law, it seems that the government's policy is getting more positive.14 meanwhile, mustakim divided the government's recognition of pesantren into five periods where in all periods the pesantren showed its existence.15 this study identifies the government's recognition of pesantren and how pesantren respond to it and the amount of assistance that the government has provided to pesantren educational institutions. the method in this study is descriptive qualitative that uses a historical approach16 to identify government policies towards islamic boarding schools, pesantren responses and assistance funds provided by the government starting from 1945-2022. data collection uses the official government website which contains regulations and policies for islamic boarding schools, as well as the amount of funds and assistance provided by the government to pesantren in the form of archives, news and documents. after that, the researcher uses data content analysis techniques.17 the samples used in this study were two large huts, namely the darussalam gontor ponorogo islamic boarding school which represents the modern islamic boarding school and the lirboyo islamic boarding school which represents the salafiyah islamic boarding school. r es ul ts and dis cuss i on n at i onal e du cati on poli cy t ow ard s p es ant re n the government considers that the teaching and learning process in pesantren does not meet the standards that have been set because the education system of islamic boarding schools is more dominated by religious content, uses a curriculum that is not yet standardized, has a non-uniform structure, and uses management that the government 13 muhammad alqadri burga et al., “accommodating the national education policy in pondok pesantren ddi mangkoso: study period of 1989-2018,” islam realitas: journal of islamic & social studies 5, no. 1 (september 15, 2019): 82, https://doi.org/10.30983/islam_realitas.v5i1.862. 14 moh kosim, “pesantren on the frame of government policies,” karsa: journal of social and islamic culture 23, no. 2 (december 1, 2015): 221–41, https://doi.org/10.19105/karsa.v23i2.724. 15 muh. mustakim, “rekognisi kebijakan pemerintah terhadap pesantren sebagai lembaga pendidikan di indonesia,” transformasi: jurnal kepemimpinan dan pendidikan islam 3, no. 2 (2020): 27–41. 16 sugiyono, metode penelitian kuantitatif, kualitatif dan kombinasi (mixed methods) (bandung: alfabeta, 2018). 17 sugiyono. bassam abu a’la et.al: the response from pesantren recognition in the configuration of the national education system | 327 cannot control.18 it seems that the government is implementing double standards. on the one hand, pesantren is considered by the government as an institution that must be fostered and developed because it has a strategic enough role to participate in revolutionizing society to support stable economic development. however, on the other hand, pesantren's existence is far from the national education system. because even how the education system of pesantren is considered not to have standard standards. moreover, stakeholders have a vested interest in making policies. therefore, the state's policy towards pesantren can be mapped into six eras: first, soekarno's era. the indonesian government's policy was through the recommendation of the central indonesian national committee workers' agency (bpknip) in 1945. the policy stipulates that madrasahs and pesantren, essentially a source of education and intelligence of the common people who have been entrenched and rooted in indonesian society in general, should get real attention and assistance in the form of guidance and material assistance from the government. then the teaching investigating committee's recommendation on july 2, 1946, directed that pesantren and madrasahs should be heightened in quality.19 in this policy, pesantren still did not receive recognition as an educational institution equivalent to general education, it is still very clear the dichotomy between religious and general education at that time. the state budget funds at the ministry of religious affairs also have no expenditure on pesantren. however, pesantren still received recognition from some people even though the government did not recognize the diploma of pesantren graduates.20 second, the soeharto era. law no. 2 of 1989 concerning the national education system article 11 explains that the type of education that includes the school education pathway consists of general education, vocational education, special education, official education, religious education, academic education and professional education.21 in this law, and also pp no. 73 of 1991,22 the position of the pesantren is not explicitly stated. so that the pesantren diploma is still not recognized, if you want to get a diploma, pesantren graduates must take the equation exam. three 18 ahmad ali riyadi, “respon pesantren terhadap perubahan sosio-politik di indonesia (1970-2000),” n.d., 6. 19 woodward, “indonesian schools: shaping the future of islam and democracy in a democratic muslim country,” 10. 20 mustakim, “rekognisi kebijakan pemerintah terhadap pesantren sebagai lembaga pendidikan di indonesia,” 31. 21 presiden republik indonesia, “undang-undang no 2 tahun 1989,” pub. l. no. 2 (1989). 22 presiden republik indonesia, “peraturan pemerintah no 73 tahun 1991” (1991). 328 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 years after that, presidential instruction no. 1 of 1994 was issued concerning the implementation of compulsory education in basic education in number 7 point c,23 which states that pesantren can interrupt the basic education program in itself. pesantren can organize package programs a, b, and c equivalent to elementary, middle, and high schools, respectively. this is an alternative and at the same time a breakthrough for students to get a diploma.24 at a minimum in this case, the relationship between the government and pesantren towards a centralized monolithic integration. the data on assistance for pesantren from the soeharto administration, which shows that there is very significant inequality between formal schools and islamic boarding schools, is as follows:25 state budget year forms of help cost amount 1986-1987 1. upgrade 240 teacher of pesantren 2. book 30,000 to 237 pesantren 3. building rehabilitation assistance for 60 pesantren 4. aids assistance for 52 pesantren rp. 41.900.000 1987-1988 1. upgrade 240 teacher of pesantren 2. books 8,771 to 146 pesantren 3. building rehabilitation assistance for 3 pesantren 4. aids help for 13 pesantren rp. 47.723.233 1988-1989 not attached rp. 17.785.000 1989-1990 not attached rp. 26.380.000 1990-1991 1. upgrade 240 teachers of pesantren 2. book help for 19 pesantren 3. the assistance of 27 units props 4. building rehabilitation assistance for 20 pesantren 5. job training assistance for 780 santri. rp. 35.130.800 1991-1992 1. help 5,053 copies of the book for pondok pesantren 2. upgrading 150 coaches pondok pesantren rp. 51.923.000 1992-1993 not attached rp. 67.301.800 1993-1994 not attached rp. 88.398.268 1994-1995 not attached rp. 99.420.000 1995-1996 not attached rp. 160.129.000 23 presiden republik indonesia, “instruksi presiden no 1 tahun 1994” (1994). 24 ronald a. lukens-bull, islamic higher education in indonesia: continuity and conflict, islamic higher education in indonesia: continuity and conflict, 1st ed. (new york: palgrave macmillan, 2013), 3, https://doi.org/10.1057/9781137313416. 25 kementerian keuangan, “uu apbn dan nota keuangan 1990-1999,” kementerian keuangan republik indonesia, accessed november 30, 2021, https://www.kemenkeu.go.id/informasi-publik/uu-apbn-dan-nota-keuangan/uu-apbn-dannota-keuangan-1990-1999/. bassam abu a’la et.al: the response from pesantren recognition in the configuration of the national education system | 329 1996-1997 not attached rp. 229.611.000 third, gus dur's contribution as president of the students brought a breath of fresh air by equating pesantren with public schools or madrasahs. law no. 25 of 2000 chapter iv concerning the program of fostering religious, social institutions followed by joint regulations of the minister of national education and minister of religious affairs no. 1 / u / kb / 2000 and number ma / 86/2000 concerning salafiyah islamic boarding schools as a 9-year basic education compulsory education pattern is proof of gus dur's struggle as a government to recognize islamic boarding schools. so islamic boarding schools have begun to be recognized by the government as educational institutions equivalent to schools. however, islamic boarding schools are still not included in the national education system. although there is already a policy as mentioned, the implementation of the policy is still in doubt by public education institutions and universities. they did not receive diplomas of pesantren graduates on the pretext of seeking safety, because the dissemination of the policy has not been evenly distributed to all public education institutions.26 in this era, religious education received a budget of 846 billion rupiah or 1.2% of the general education budget, this indicates that the provision of assistance and funding to islamic boarding schools is still far from general education. fourth, the era of megawati. the emergence of law number 20 of 2003 concerning the national education system, in this law the existence 26 mustakim, “rekognisi kebijakan pemerintah terhadap pesantren sebagai lembaga pendidikan di indonesia,” 32. furthermore, the joint agreement between the minister of national education of the republic of indonesia and the minister of religious affairs of the republic of indonesia concerning salafiah islamic boarding schools as a pattern of compulsory education for nine years basic education number l / u / kb / 2000 and number ma / 86/2000 article 3 paragraph (2) states that: "students who study at pesantren (santri) have the same opportunity to continue their schooling (studying) to a higher level, both similar educational institutions with religious characteristics (vertical), as well as general education institutions (diagonal), with certain conditions regulated by the relevant minister". the decree was signed on thursday, the thirtieth of march in the year of two thousand by the minister of national education, yahya a. muhaimin and the minister of religion, tolchah hasan and known by the coordinating minister of kesra taskin basri hasanuddin, contains 6 articles. for details, read the technical guidelines for implementing the 9-year basic education compulsory education program at the salafiyah islamic boarding school, jakarta: directorate of diniyah education and pontren directorate general of dik is depag ri, 2006. the skb of the two ministers 2000 above was described by the director general of islamic religious institutional development of the ministry of religion and the director general of primary and secondary education of the ministry of national education with its decisions number e/83/2000 and number 166/c/kep/ds/2000 concerning guidelines for the implementation of salafiyah islamic boarding schools as a pattern of compulsory education for basic education. the last mentioned decree contains 6 (six) chapters and 10 (ten) chapters. for details, read the technical guidelines for implementing the compulsory education program. 330 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 of pesantren is specifically contained in section ix concerning religious education, especially article 30 of the first paragraph. number 3 states that national education aims to develop the potential of students to become human beings who have faith and piety in god, have a noble character, are healthy, knowledgeable, capable, creative, independent, and become democratic and responsible citizens. in the general explanation of law number 20 of 2003 concerning the national education system, it is emphasized that the first strategy in implementing the renewal of the national education system is the implementation of religious education and noble morals.27 furthermore, the government's recognition of islamic boarding schools continues to progress with evidence of the emergence of many government regulations after the existence of this law. fifth, the era of susilo bambang yudhoyono. government regulation (pp) no. 55 of 2007 appeared to implement law (uu) no. 20 of 2003 article 12 paragraph 4, article 30 paragraph 5, article 37 paragraph 3. this pp contains 6 chapters, 51 chapters and 169 verses.28 specifically, this regulation explains the position and existence of pesantren. in the pp, pesantren is still not referred to as formal education or equalized education. the policy passed by the government through the pp contains political controversy because the ruler's interests at that time wanted to get sympathy from the pesantren and the extended family of the pesantren so that the regulation was issued.29 government assistance in the form of renovating bathrooms and building flats for 500 islamic boarding schools that cost rp7.7 billion was given at the end of president susilo bambang yudhoyono's term.30 not only that, the student operation assistance fund specifically for islamic boarding school students has also begun to be disbursed.31 it has implications for strengthening islamic boarding schools to carry out the teaching and learning process. although not massively and 27 presiden republik indonesia, undang-undang republik indonesia nomor 20 tahun 2003. 28 presiden republik indonesia, peraturan pemerintah republik indonesia nomor 55 tahun 2007. 29 muhammad abdulloh, “dampak politik kebijakan peraturan pemerintah terhadap eksistensi pesantren (kajian maslahat dan mafsadat pp nomor 55 tahun 2007),” al murabbi: jurnal pendidikan agama islam 5, no. 1 (2019): 92. 30 antara, “500 pondok pesantren peroleh bantuan rumah susun antara news,” antaranews.com, 2014, https://www.antaranews.com/berita/443868/500-pondok-pesantrenperoleh-bantuan-rumah-susun. 31 berita satu, “sepanjang 2005 -2013, pemerintah kucurkan dana bos rp 243,28 triliun,” beritasatu.com, 2014, https://www.beritasatu.com/archive/178736/sepanjang-20052013-pemerintah-kucurkan-dana-bos-rp-24328-triliun. bassam abu a’la et.al: the response from pesantren recognition in the configuration of the national education system | 331 overwhelmingly, the provision of funds by the government can be interpreted as the government's attention to pesantren as islamic educational institutions in indonesia. sixth, the era of joko widodo. regulation of the minister of religious affairs (pma) no. 13 of 2014 concerning pesantren appeared to implement the provisions of article 9 paragraph 3, article 13 paragraph 5 and article 19 paragraph 2 pp no. 55 of 2007. in the pma, pesantren education consists of two types: pesantren and diniyah. it also mentioned the elements of pesantren, definitions of kyai, santri, mosque, mualimin, curriculum, financing, supervision. pesantren as an education provider includes; formal diniyah education, non-formal diniyah education, general education, general education with islamic characteristics, vocational education, muadalah, higher education and other program education.32 furthermore, pesantren makes a very large contribution in nation building and has received equalization recognition from overseas educational institutions.33 therefore, the regulation of the minister of religious affairs no. 18 of 2014 is present in recognizing the equalization of educational units mu’adalah in pesantren with formal education units within the ministry of religious affairs. education units mu’adalah in pesantren which are in the future referred to as educational units mu’adalah is an islamic religious education unit organized by and located in the pesantren environment by developing a curriculum according to the peculiarities of pesantren based on the yellow book or islamic dirasah with a tiered and structured mu'allimin education pattern that can be equated with the primary and secondary education levels within the ministry of religious affairs. in the pma, the mu'allimin education pattern is mentioned as an integrative pesantren education system by combining islamic religious science and general science. it is comprehensive by combining intra, extra and co-curricular.34 still in the same era, the government passed law no. 18 of 2019 concerning islamic boarding schools. this is one of the legitimacy of the government towards pesantren education. this law is a guarantee of the implementation of pesantren in the function of education, the function of proselytizing and the function of community empowerment as well as a rule to provide recognition, affirmation and facilitation based on the 32 kementerian agama, “peraturan menteri agama no 13 tahun 2014” (2014). 33 siti nur hidayah, “pesantren for middle-class muslims in indonesia (between religious commodification and pious neoliberalism),” qudus international journal of islamic studies 9, no. 1 (2021): 238, https://doi.org/10.21043/qijis.v9i1.7641. 34 kementerian agama, “peraturan menteri agama no 18 tahun 2014” (2014). 332 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 traditions and customs of pesantren.35 the law is the legal basis for recognition of the role of islamic boarding schools in forming, establishing, building, and maintaining the unitary state of the republic of indonesia, traditions, values and norms, variants and activities, the professionalism of educators and education personnel, as well as quality assurance processes and methodologies. the law on pesantren is also the legal basis for affirmations on ensuring equality in the quality level of graduates, ease of access for graduates, and the independence of the implementation of pesantren, as well as the legal basis for the central government and regional governments to provide facilitation in the development of pesantren. to support the optimization of funding for islamic boarding schools, the government issued presidential regulation (perpres) number 82 of 2021. the presidential regulation emphasizes that the funding of pesantren is not only funded by the central government through the ministry of religious affairs, but local governments are also a source of funding for pesantren.36 this indicates the government's seriousness to provide facilities and funds to pesantren, and local governments will no longer hesitate to allocate funds for pesantren.37 so that education funds can be easily distributed to islamic boarding schools. pesantren has received more assistance than in previous years. all parties should supervise and consider this so that the pesantren law that provides recognition and funding remains in accordance with what is expected. th e imp act of ed u cat i on p ol i cy on p es ant ren during the soekarno-era pesantren policy, pesantren graduates could not occupy strategic posts in the government. pesantren do not receive treatment and attention from the government, even though there is a policy that needs to pay attention to pesantren. this has led to the slow development and growth of pesantren. although it has received the status quo in the 1945 constitution and received recognition from the 35 presiden republik indonesia, undang-undang no 18 tahun 2019; florian pohl, “islamic education and civil society: reflections on the pesantren tradition in contemporary indonesia,” comparative education review 50, no. 3 (2006): 402, https://doi.org/10.1086/503882. 36 presiden republik indonesia, “peraturan presiden no 82 tahun 2021” (2021). 37 tempo, “ada perpres pendanaan pesantren, pemda wajib alokasikan dana untuk ponpes?,” nasional tempo.co, 2021, https://nasional.tempo.co/read/1506806/ada-perprespendanaan-pesantren-pemda-wajib-alokasikan-dana-untuk-ponpes/full&view=ok. bassam abu a’la et.al: the response from pesantren recognition in the configuration of the national education system | 333 bpknip, still, the government's commitment to advancing pesantren has not been seen.38 during the soeharto-era pesantren policy, pesantren was a type of out-of-school or no-formal education. policies on the national education system are still discriminatory in shaping education policies. pesantren are discriminated against on non-formal channels so they are not accommodated in the policy. this means that until 1989, pesantren had not been part of the national education system.39 the policy towards pesantren as islamic educational institutions is nothing more than a symbolic-verbal statement that only excites muslims, but has not been able to empower them. when the government views pesantren as not a priority for education, it does not make policies that can empower the institution.40 the policy on islamic boarding schools in law no. 2 of 1989 and government regulation no. 73 of 1991 shows that the government has not made pesantren an educational priority, so they are not accommodated in law no. 2 of 1989. law no. 20 of 2003 in general, it can be stated that the substance of government policies in the field of education still places the school system as a core component of the national education system, while pesantren become a complementary and complementary part. it can also be stated that, with the existence of the law, the existence of pesantren should be accommodated in the law so that it becomes part of the national education system. the impact in the community of pesantren institutions is growing in numbers. however, the quality is low, because it has not received concrete support from the government through the formulation and implementation of educational policies that empower pesantren. law no. 18 of 2019 concerning islamic boarding schools significantly impacts the development and existence of pesantren as an islamic educational institution. among the impacts of the policy, first, the category pesantren. referring to the law, pesantren are divided into three categories; pesantren that organized education in the form of yellow book studies, pesantren that organized education in the form of islamic dirasah with a mu'allimin education pattern, and pesantren that organized education in other forms that are integrated with general education. in this case, pesantren must have five main components: kiai, santri, 38 purwanto and siregar, “pesantren dalam kebijakan pendidikan indonesia,” 246. 39 pohl, “islamic education and civil society: reflections on the pesantren tradition in contemporary indonesia,” 399. 40 purwanto and siregar, “pesantren dalam kebijakan pendidikan indonesia,” 249. 334 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 building, mosques, and the study of the yellow book or dirasah islamiyyah.41 second, pesantren as part of the implementation of national education. pesantren has the authority to organize formal and non-formal education from the lowest level to higher education.42 the curriculum used is the pesantren curriculum and the general education curriculum. in the context of recognition, pesantren graduates can continue the next level higher, whether similar or not similar, and are entitled to the same job opportunities. this means that the pesantren diploma is legal and recognized by the indonesian government, so no one should have any more problems with the pesantren diploma. recognition of boarding schools in this law provides facilitation impacts. the government provides facilities to pesantren such as student scholarship programs,43 providing school operational assistance funds (bos) for students, granting permission to establish ma'had 'aly (higher education). as evidence, the directorate of diniyah education and pesantren (pd pontren) of the directorate general of islamic education of the ministry of religion opened a request for assistance for pesantren in the form of; first, covid-19 mitigation assistance in pesantren. second, assistance in increasing the digitization of pesantren.44 third, quality assurance of pesantren. the ratification of the pesantren law provides one new majlis for pesantren, namely: majlis masyayikh. it is like the national board for standardization of education for pesantren.45 this assembly is a forum for kyai to formulate curriculum framework standards as a reference pesantren in the learning process. meanwhile, the community council is an institution formed by pesantren which is in charge of implementing an internal quality assurance system for pesantren education. for example, a community council (dewan majlis) has been formed in west java. the west java provincial government has established this council as a concrete step of the 41 presiden republik indonesia, undang-undang no 18 tahun 2019. 42 presiden republik indonesia. 43 kementerian keuagan, “lembaga pengelola dana pendidikan,” lpdp.kemenkeu.go.id, 2021, https://www.lpdp.kemenkeu.go.id/in/page/santri2021. 44 direktorat pendidikan diniyah dan pondok pesantren, “pengajuan bantuan pesantren dibuka hingga 4 oktober 2021,” kementerian agama ri, 2021, https://www.kemenag.go.id/read/pengajuan-bantuan-pesantren-dibuka-hingga-4-oktober2021-nvpqy. 45 nadia fairuzza azzahra, dampak undang-undang pesantren terhadap sistem pendidikan indonesia – sebuah proyeksi (jakarta: center for indoensian policy studies, 2020), 5. bassam abu a’la et.al: the response from pesantren recognition in the configuration of the national education system | 335 pesantre law. apart from being a quality assurance, this majlis has a role in building communication between pesantren and the government.46 data on the directorate of diniyah education and pesantren shows that mu’adalah education and ma'had aly47 there is still not much quantity. pesantren with the model of establishing public education institutions and maintaining the traditionality of pesantren still occupies the most position. this may be due to a long time lag in the recognition of pesantren by the indonesian government. so to start one more step of change requires professional time and energy.48 pesantren's response to education policy according to azra, due to the emergence of various policies and modernization currents of pesantren since the new order period, pesantren now have four types of education options. first, education based on tafaqquh fi al di>n, second, madrasah-based education, third, public school-based education and finally skill-based pesantren.49 the motto held by the pesantren said al-muha>faz{ah ‘ala al qadi>m al shalih} wa al akhdz bi al jadi>d al as}lah} become the principle of pesantren's response to government policies.50 pesantren responds to education policies during the old and new order by transforming education, namely opening public educational institutions or madrasahs in the pesantren complex. pesantren also introduced general subjects into their curriculum, including dutch, history, geography, and mathematics. in this case, as azra stated, the pesantren rejected the religious assumptions of the reformers.51 but at the same time pesantren modeled the footsteps of the reformers52 to be able to survive. that's why pesantren adjusts and accommodates those considered useful for 46 madania, “pemprov jabar bentuk majelis masyayikh » madania.co.id,” madania.co.id, 2021, https://madania.co.id/pemprov-jabar-bentuk-majelis-masyayikh/. 47 pendis kemenag, “emis-ponpes,” kementerian agama ri, 2021, http://emispendis.kemenag.go.id/emis_pdpontren/. 48 azyumardi azra, “indonesian higher education: from public good to privatization,” journal of asian public policy 1, no. 2 (2008): 144, https://doi.org/10.1080/17516230802094411. 49 azyumardi azra, surau: pendidikan islam tradisional dalam transisi dan modernisasi, i (jakarta: logos wacana ilmu, 2003), 148. 50 hamruni hamruni, “the challenge and the prospect of pesantren in historical review,” jurnal pendidikan islam 5, no. 2 (2016): 425, https://doi.org/10.14421/jpi.2016.52.413429. 51 azyumardi azra, pesantren: kontinuitas dan perubahan dalam madjid, bilik-bilik pesantren, 4. 52 karen bryner, “piety projects: islamic schools for indonesia’s urban middle class” (columbia university, 2013), 248–50; noorhaidi hasan, “the salafi madrasas of indonesia,” in the madrasa in asia, ed. farish a. noor, yoginder sikand, and martin van bruinessen, 1st ed. (amsterdam: amsterdan university press, 2008), 269. 336 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 students such as tiering systems, clear curricula, and classical systems. furthermore, pesantren lirboyo kediri and pesantren modern gontor ponorogo (gontor) will be a lens to see how the pesantren's work responds to education policies. there were at least two events used by pesantren to respond to the initial policy of indonesian education: revising the curriculum by including general lessons and skills; second, opening up institutions and facilities to benefit public education. pesantren lirboyo responded in the second way, namely; first, establishing the madrasah diniyah named madrasah hidayatul mubtadi'in (mhm), first madrasah diniyah al mahrusiyah and madrasah diniyah ar risalah. second, mts and ma hm tribakti use the ministry of religion curriculum. third, elementary, middle, and high school ar risalah uses the ministry of national education curriculum. the adjustment carried out by the pesantren lirboyo was a way of responding to the education policy at that time.53 different but similar, pondok modern gontor54 respond to education policy by incorporating lessons and general skills into the kmi curriculum (kulliyat al mua’allimi>n al isla>miyyah). technical adjustments and curriculum adjustments at gontor are carried out continuously and revise lessons that are no longer relevant.55 this pesantren is “not a problem" for the rejection of diplomas issued to its students. decades of gontor's diploma not being recognized domestically, graduates were rejected here and there when they were about to apply for state universities. however, since a long time ago various foreign educational institutions have given appreciation to gontor alumni.56 for gontor, a big man is a person who teaches in small surau, so a diploma not recognized by the government is not an obstacle to becoming a big man. according to taufik, the birth of the pesantren law in 2019 with all its derivatives brought good news for pesantren, teachers and students. after the regulation and recognition of islamic boarding schools in the indonesian education system, there is a kind of strength and confidence. taufik further emphasized that, the good response to the birth of this law was proven by the increasing number of pesantren both in formal diniyah funds.57 unlike taufik, azzahra revealed that the obligation of pesantren 53 ali anwar, pembaruan pendidikan di pesntren lirboyo kediri, 2nd ed. (kediri: pustaka belajar dan iait press, 2011), 20. 54 lance castles, “notes on the islamic school at gontor,” indonesia 1, no. 1 (1966): 30. 55 muslim, “eksistensi gontor di tengah arus modernisasi pendidikan; sebuah model inovasi kurikulum,” jurnal penelitian pendidikan 17, no. 2 (2017): 173. 56 muslim, 174. 57 m. tata taufik, “refleksi dua tahun uu pesantren,” republika, 2021, https://www.republika.id/posts/21118/refleksi-dua-tahun-uu-pesantren. bassam abu a’la et.al: the response from pesantren recognition in the configuration of the national education system | 337 to register their institutions as legal entities has not been maximized, or it can be said to be very minimal. according to him, this happened because many kyai did not understand the procedure for converting their institutions into legal entities. including, the lack of sources of funds to finance this is an indicator of the lack of response of pesantren.58 pesantren lirboyo and gontor today have joined the pesantren mu’adalah. this shows that pesantren do not have to change their identity to follow the national education policy; such as taking national exams, accreditation, etc. pesantren still maintains the distinctiveness of the educational process, while, the government is the one who should accommodate the needs and encourage the advancement of pesantren education. according to sahin, the diversity of education is precisely to facilitate mutual understanding and needs in relations with each other, thus leading to a global community of learners and coexisting in a just and peaceful manner.59 education does not have to be centralized curriculum, exams and its standards by the government, but, simply by providing support for the advancement of each educational institution. the 2019 pesantren law states that the qualifications of managers including kyai and education personnel have received their own attention from the government, as evidenced by the establishment of competency standards for kyai and educators in islamic boarding schools as an effort to improve the quality of pesantren.60 the experience of pesantren lirboyo showed that the leadership system of pesantren, whether collective or individual, positively correlates with management openness. pesantren managed by kyai collectively have more transparent management when compared to those managed individually. second, the management at pesantren lirboyo which students handle is already running in a modern way because various management functions are carried out in an orderly manner, but the management handled by the caregivers tends to be carried out traditionally.61 this means that the standard of competence for kyai is unquestionable. 58 azzahra, dampak undang-undang pesantren terhadap sistem pendidikan indonesia – sebuah proyeksi, 17. 59 abdullah sahin, “critical issues in islamic education studies: rethinking islamic and western liberal secular values of education,” religions 9, no. 11 (november 1, 2018): 23, https://doi.org/10.3390/rel9110335. 60 presiden republik indonesia, undang-undang no 18 tahun 2019. 61 anwar, pembaruan pendidikan di pesntren lirboyo kediri, 96. 338 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 concl us i on the journey of pesantren to become an educational institution recognized by, and part of, the configuration of national education is long and winding. the existence of pesantren, even though the government does not recognize it, the strength of the community that puts high trust is a plus for resilience and still exists so far. the government's policy of recognition of pesantren after the disaster until now has not actually reduced the trust of the indonesian people. even though the pesantren is not recognized for its diploma, however, no one doubts the religious quality of pesantren graduates. pesantren does take independent steps in all aspects of education, including funding. pesantren from the beginning of its establishment until now has never depended on outsiders including the government. the impact of policies that emerged from soekarno's time to joko widodo's time, among others; the pesantren diploma was not recognized by the indonesian government after independence until the issuance of the pesantren law. pesantren need to establish a new general institution to gain the diploma's legitimacy. pesantren salafiyah and muallimin can be equalized after the issuance of the law. pesantren received assistance in facilities, funds and recognition after the emergence of the pesantren law. pesantren must carry out quality assurance by establishing masjlis masyayikh. the most recent impact of government policies is to include islamic boarding schools in the configuration of the national education system. pesantren is no longer underestimated (according to the content of the pesantren law by ignoring concrete implementation) just because of diploma matters and government recognition. moreover, the budget for pesantren is increasing every year also signifies the government's recognition of pesantren pesantren responds to national education policies in two forms. first, by establishing public institutions according to the national education framework under the ministry of religious affairs or the ministry of education. second, incorporate the general curriculum into the pesantren curriculum periodically and evaluate the curriculum to always be in accordance with the needs and challenges of education. the experience of pesantren lirboyo and gontor is an important lesson for the government to pay more attention to and accommodate the needs of pesantren. it is an irony if the incident of recognition of pesantren diplomas by other states that are not recognized by the state itself repeats itself. there seems to be a skewed assumption about the government's slow response to educational institutions that receive the original indonesian "label". even if the government's reason for not bassam abu a’la et.al: the 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https://www.antaranews.com/berita/443868/500-pondokpesantren-peroleh-bantuan-rumah-susun. anwar, ali. pembaruan pendidikan di pesntren lirboyo kediri. 2nd ed. kediri: pustaka belajar dan iait press, 2011. azra, azyumardi. “indonesian higher education: from public good to privatization.” journal of asian public policy 1, no. 2 (2008): 139–47. https://doi.org/10.1080/17516230802094411. ———. surau: pendidikan islam tradisional dalam transisi dan modernisasi. i. jakarta: logos wacana ilmu, 2003. azzahra, nadia fairuzza. dampak undang-undang pesantren terhadap sistem pendidikan indonesia – sebuah proyeksi. jakarta: center for indoensian policy studies, 2020. berita satu. “sepanjang 2005 -2013, pemerintah kucurkan dana bos rp 243,28 triliun.” beritasatu.com, 2014. https://www.beritasatu.com/archive/178736/sepanjang-2005-2013pemerintah-kucurkan-dana-bos-rp-24328-triliun. bryner, karen. “piety projects: islamic schools for indonesia’s urban middle class.” columbia university, 2013. burga, 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https://www.republika.id/posts/21118/refleksi-dua-tahun-uupesantren. tempo. “ada perpres pendanaan pesantren, pemda wajib alokasikan dana untuk ponpes?” nasional tempo.co, 2021. https://nasional.tempo.co/read/1506806/ada-perpres-pendanaanpesantren-pemda-wajib-alokasikan-dana-untuk-ponpes/full&view=ok. woodward, kathleen e. “indonesian schools: shaping the future of islam and democracy in a democratic muslim country.” journal of international education and leadership 5, no. 1 (2015): 1–23. 342 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 395 issues and challenges of zakāt al-māl collection in brunei darussalam muhammad fuad bin matahir universiti islam sultan sharif ali, brunei darussalam fuadmatahir@gmail.com abstract. the collection of zakāt al-māl in brunei darussalam is a concern as it is still considered to be in a weak position knowing that zakāt al-māl collection is the main contributor to the total zakāt collected. it is known zakāt institutions faced many issues and challenges in carrying the role to improve zakāt al-māl collection. the main objective of this paper is to examine and elaborate the issues and challenges of zakāt al-māl collection in brunei darussalam faced by brunei islamic religious council (muib). this paper analyses and extracts the issues and challenges faced by muibby using qualitative approach. the data obtained was through an in-depth personal interview with the heads of units under the bakaz muib and thematic approach was adopted to highlight the themes emerged from the transcripts using nvivo11 as the tool for analysis. findings of this study indicates the issues and challenges were (1) there are limited promotions conducted by muib to educate the public regarding the payments of zakāt; (2) limited number of staff; (3) the lack of using technology. these issues where limited of staff as the main issue has led to limitations of bakaz muib capability to improve the zakāt al-māl collection in brunei in order to achieve its full potential. however, the findings also indicate there were several initiatives to tackle the issues and challenges by recruiting temporary staff, attending to seminars as presenters as well as future initiative to digitalise the zakāt al-māl collection. this paper highlights the need to promote and educate the public to increase awareness on zakāt al-māl payments by developing a new unit which focuses on public relations and marketing. keywords: zakāt; zakāt al-māl; zakāt payments; bakaz; muib. int r od u ct i on zakāt plays an important role in the development of a society as well as the economy through the circulation of money to help uplift the poor and the needy. it is an effective socio-economic tool to alleviate institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 7, number 2, 2022 | page: 395-414 doi: http://doi.org/10.29240/ajis.v7i2.5346 academic journal of islamic studies 396 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 poverty. zakāt is the third pillar of islam right after the obligation of performing salāh (prayer). in the al-qur’ān, zakāt is mentioned thirty-two times and twenty-six of them are associated with salāh.1 as the third pillar of islam, which acts as the financial obligation of a muslim, it cannot be taken lightly, every eligible muslim must pay their dues of zakāt. the zakāt payers are the most vital part in the zakāt system, where it acts as the main source. without it, there will be no distribution of the zakat fund in the first place. it has been empirically proven that zakāt is a more effective indicator to develop the economy of a nation. according to kafabih & wahyudi, who did a study on three muslim southeast asia countries, he has found that zakāt significantly and positively affect per capita income of the three countries and it has a greater coefficient to increase the economic development compared to foreign direct investment (fdi).2 although it is the role of each individual muslims to carry this responsibility, it is also the role of the government as the zakat administrator to manage zakāt from the collection, accumulation to distribution of zakāt to the eight aṣnāf (the poor and needy). it is the role of the zakat administrator to educate and increase awareness among the public to pay their zakāt, to collect and manage the zakat payments as well as to distribute it to the eligible aṣnāf (zakāt recipients) available including investigating the eligibility of each zakāt recipients. this role has been shown throughout the era of the prophet muhammad ṣallallāhu ʿalayhi wasallam which was further continued by his companions and the caliphates after them.3 according to kahf (2000), during the time of the prophet muhammad ṣallallāhu ʿalayhi wasallam in the second year of hijrah4, zakāt has a pivotal role in the collection and disbursement of the zakāt 1 al-laham, m. s. al-mu’jam al-mufahras li-alfāẓ al-qur’ān al-karīm: wifqa nuzūl al-kalimah. fuad abdul baaqi (ed.). beirut: dar al-marefah, 2009. pp577-578. 2 kafabih, a. & wahyudi, s, t. zakat and ecnomic development: study in three muslim countries in southeast asia. quantitative economic journal, 9(1) (2020). pp.1-9. 3 al-qaradawi, d. fiqh al-zakah: a comparative study of zakah regulations and philosophy in the light of qur'an and sunnah. vol. 1, 2005. p.21. 4 islamic calendar starting from the migration of the prophet and his companions from makkah to madinah. muhammad fuad bin matahir: issues and challenges of zakāt al-māl collection in brunei darussalam | 397 funds. the prophet muhammad ṣallallāhu ʿalayhi wasallam, as the head of the state in madinah at that time, adopted a centralised system of managing the zakāt. the prophet has appointed several officers as the collectors of zakāt in every corner of the state. among the roles of these appointed officers were; to collect the zakāt from the zakāt payers, to identify and assess the aṣnāf eligible to receive the zakāt funds collected, to disburse zakāt to the identified aṣnāf and to report all activities related to zakāt to the central government in madinah. this was further continued by the four caliphates after the passing of the prophet muhammad ṣallallāhu ʿalayhi wasallam. during the time of the caliph umar bin al-khattab, as more people became muslims, it has resulted in a sudden growth of the muslim population and drastic increase of wealth. this has made the caliph umar to create a new system of record keeping for each state. he also appointed more zakāt collectors which include officers directly collecting the zakāt from merchants along trade routes of local and foreign muslim merchants. 5 with an effective and efficient zakāt management, the goal of zakāt to achieve poverty eradication and to provide financial assistance to those in need listed under the aṣnāf category can be realised and it has been proven from the era of the caliphates. in the era of the caliph ‘uthman, where the zakāt funds exceeds the required amount to be given to the recipients, hence, he halted the obligation of paying the zakāt to the government, instead, caliph ‘uthman encouraged all zakāt payers to voluntarily pay directly to the aṣnāf applying their own judgement and opinion.6 in the umayyads caliphate, zakāt has shown to reach its full potential during the era of caliph ‘umar bin abdul aziz. according to agussalim and siradjuddin (2020), during calpih ‘umar bin abdul aziz’s era, his reign covered the eastern sides of kufah, basrah and khurazan to the west side of andalusia, spain and north africa with a population of about 62 million people. his era marked the absence of those who would receive the zakāt which indicated the people had enough for themselves. 5 kahf, m. zakah management in some muslim societies. islamic development bank, jeddah, saudi arabia, 2000. pp.11-12. 6 kahf, m. zakah management in some muslim societies. islamic development bank, jeddah, saudi arabia, 2000. pp.11-12 398 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 poverty eradication can be achieved and it is the role of the government to uplift the society using zakāt as an effective socio-economic tool. in brunei darussalam, the management of zakāt is solely managed by brunei islamic religious council (majlis ugama islam brunei, muib), ministry of religious affairs (mora) through the collection and disbursement unit (bahagian agihan dan kutipan zakat, bakaz), where they adopted a centralised zakāt management system. this authority is given by the laws of brunei, 1/1984, religious council and kadi courts, chapter 77, section 114, to collect on behalf of his majesty, and to dispose of as his majesty may. the laws state that, “the majlis shall have the power, and shall be under the duty, to collect on behalf of his majesty, and to dispose of as his majesty may, subject to the provisions of this act direct, all zakāt and fitrah payable in brunei in accordance with muslim law, and shall do so to the extent and in the manner provided in this act.” all zakāt al-fiṭr and zakāt al-māl are collected solely by muib and the zakāt al-māl in brunei consists of six categories namely; zakāt on savings, zakāt on business, zakāt on gold, zakāt on silver, zakāt on paddy and zakāt on poultry. according to muib, the zakāt collection in brunei darussalam has reached a total amount between bnd 17.9 million to bnd18.4 million. according to bashir et al. (2012), when compared to the gross domestic product (gdp) of a country which indicates the economic well-being of the country, in the year 2001 to 2008, zakāt does not exceed the 0.2 percent of the total gdp. the researcher for this study adopted the same model created by bashir et al (2012) from the year 2014 to 2020 as shown in the table 1. muhammad fuad bin matahir: issues and challenges of zakāt al-māl collection in brunei darussalam | 399 table 1. gross domestic product and zakāt payment in brunei darussalam, 2014-2019 indicator 2014 2015 2016 2017 2018 2019 2020 gdp at current prices (bnd million) 21,694.7 17,776.9 15,747.7 16,747.7 18,300.7 18,375.0 16,578.6 total amount of zakāt collected (bnd million) 17.9 17.8 18.4 18.4 17.6 18.3 17.9 % of zakāt to gdp 0.08 0.10 0.12 0.11 0.10 0.10 0.11 source: department of statistics, department of economic planning and development, prime minister’s office. (2015, 2017 & 2019). department of brunei islamic religious council, ministry of religious affairs. (2019). the table 1 indicates that the zakāt collected are still in a weak position, considering it has been quite stagnant over the 7 years especially when knowing brunei has a very high average per capita income where oil sector has continuously contributed strongly to the national income. this means the collection of zakāt in brunei has yet to improve and despite the government as a sole organisation to administer zakāt are unable to reach wide range of more potential zakāt payers among the public. table 2 shows the collection of both zakāt al-fiṭr and zakāt al-māl in terms of its amount and the number of zakāt payers. the figure indicates there are no issues with regards to zakāt al-fiṭr as majority of muslims in brunei are paying, however, there are issues with regards to the zakāt al-māl where only between 4,000 to 5,000 zakāt al-māl payers pays their dues of zakāt. since zakāt al-māl acts as the main contributor to the grand total of zakāt collected, it is a major concern and there is a need to investigate the issues and challenges the management has faced which hinders them to increase the zakāt collections 400 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 table 2. zakāt al-fiṭr zakāt al-māl year year 2014 2015 2016 2017 2018 2019 2020 zakāt alfiṭr number of zakāt payers 329,475 330,976 332,582 344,426 342,571 347,208 346,103 total zakāt collected (bnd) 927,300 931,640 937,480 972,170 967,190 980,250 977,820 zakāt almāl number of zakāt payers 4,489 5,014 4,638 5,050 4,902 5,096 5,678 total zakāt collected (bnd) 16,923,2 50 16,830, 150 17,942, 310 17,486, 710 16,622, 460 17,312, 350 16,962, 900 grand total zakāt collected 17,850, 540 17,761, 790 18,879, 780 18,458, 880 17,589, 650 18,292, 600 17,940, 710 source: department of brunei islamic religious council, ministry of religious affairs. (2020). the collection of zakāt al-māl has been stagnant for since 2015, where the highest collection amount of zakāt al-māl was in 2016 with bnd17,942,310, although the zakāt al-māl payers has reached its highest in 2020 with 5,678 zakāt al-māl payers. this study focuses more on the collection of zakāt al-māl and hope to contribute in the zakāt literatures in brunei darussalam, with the main focus on the collection of zakāt al-māl. li t er atu re re vi e w it is the role of government to collect and distribute the zakāt to the deserving recipients. there are many methods in managing the zakāt which varies from one country to another depending on the needs of the muslim ummah and its era. however, the concept of managing the zakāt can be categorised into three main groups. according to kahf (2000) who did a study on contemporary muslim countries, the three types of management vary from each other. the first type is through a specialized voluntary committee consists of private individuals to collect as well as distribute the zakāt without any interference from the government. muhammad fuad bin matahir: issues and challenges of zakāt al-māl collection in brunei darussalam | 401 second type is trough the government via a special department supervised by one of the ministries of the country. it consists of full-time government employees. the last type of management is quite similar to the second, however, all collection and disbursement is carried out on a mandatory basis enforced by the power of the law. kahf (2000) emphasized that the second and third type of zakāt management are the most preferred and adopted method. many researchers have conducted studies to investigate the effectiveness and efficiency of the zakāt management in brunei darussalam. bashir et al. (2012) who did a study to investigate the overall management of distribution of zakāt along with the processes of the collection and distribution of zakāt. the study emphasized the issue of lack of supervision on programmes related to the distribution of zakāt among the poor and needy. this has led to many downturns in the programmes. the authors also highlighted how zakāt in brunei are still considered low, comparing it to the gdp. among the said issues mentioned in this study includes the change in management for the collection unit under bakaz as it could net better collection in the future. similarly, bashir & nurul nabilah (2012) investigated the perceived quality of the zakāt management among the aṣnāf in brunei.7 the findings suggest although the aṣnāf’s lives has improved from the distribution of zakāt, awareness and publicity among the public need to be emphasized. this can be a mechanism to improve the collection as well as to encourage more potential zakāt payers to carry out their financial obligation. it is mentioned, one of the main challenges within the management is the multitasking of the staff among bakaz officers as they have been facing lack of staff for a long time. the study has stated recommendation to enhance the management by adopting stabilised computerised system which has yet to be implemented. without the system, there are no mechanisms to track down the zakāt payers. furthermore, the study also suggested the need of a strong policy or law to impose penalties for those who refuses to pay their zakāt. law 7 bashir m. s. & nurul nabilah haji ali. “analysis of zakat management in brunei darussalam”. international journal of management studies, 19(2) (2012). pp.97-100. 402 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 enforcement can help to influence the zakāt payers to pay their dues of zakāt. rose abdullah (2012), in her study has also suggested, the zakāt institution should focus on improving its publicity and awareness in promoting more zakāt payments as well as to educate the people the responsibility to pay zakāt in order to net better collection in the future.8 lack of staff has always been the challenges faced by bakaz muib, in addition, lack of expertise also exists. hidayah wahab (2016) has emphasized the need to recruit more staff to cater the workload carried by the current staff and to provide education among the staff to increase their expertise on zakāt.9 as lack of staff and expertise has become an issue within the zakāt management in brunei, lack of pessimism also exists among the staff which can be a concerning factor. according to zaki zaini & khairul hidayatullah basir (2017), surprisingly more than half of the staff in bakaz muib has shown a low level of belief that brunei can achieve ‘zero poverty’ by 203510 and sustainable development goals (sdgs) 2030. consequently, most of the staff have agreed that brunei has not yet reach its full potential and there are many rooms for improvements.11 issues and challenges in the management are obstacles faced by all zakāt management around the world. this is an obstacle which resulted in the wide gap between the desired zakāt collection and the real zakāt collection. as there are issues and challenges related to the backbone of the zakāt management, regulations and law can also be an issue which can hinder the betterment of the zakāt collection. muhammad aunnurrochim & nurul hasan (2021) has emphasized there should be a law to encourage more zakāt payments among the zakāt payers for zakāt 8 hjh rose abdullah. (2012). zakat management in brunei darussalam: funding the economic of the poor. bandar seri begawan, brunei darussalam: unissa. p.42-47. 9 hidayah wahab. the efficiency of zakah management for al-gharimin recipients in brunei darussalam. undergraduate dissertation, faculty of islamic economics and finance, universiti islam sultan sharif ali, 2016. pp.54-56. 10 the 2035 brunei vision aimed to make brunei darussalam into a nation which excel in the three areas namely; an educated, highly skilled nation and accomplished people; high quality of life and; to have a dynamic and sustainable economy. 11 zaki zaini and khairul hidayatullah basir. where are we heading?: case study of zakat institution in brunei. iciebp 2017 – 1st international conference on islamic economics, business and philanthropy. bandung, indonesia (2017). p.57. muhammad fuad bin matahir: issues and challenges of zakāt al-māl collection in brunei darussalam | 403 on business. while tax payments are more frightening than the responsibility to pay zakāt as for those who does not pay tax will be punished. law can be a strong support for the zakāt management to carry out their roles effectively.12 this was also highlighted by azwan abdullah et al. (2021) where the zakāt payers who pays zakāt on business preferred to pay taxes more than the zakāt itself.13 as it is important to implement the law and regulations to be enforced, it is equally important to increase the awareness among the public especially the potential zakāt payers. azwan abdullah et al. (2021) also mentioned there is a need to increase the awareness among muslim entrepreneurs to make them understand the obligation of paying zakāt and its positive impact towards the social issues and the economic development of the country. this impact created a balance between socioeconomic of a nation which is the main goal of zakāt. 14 in addition to the issues and challenges, the emergence of pandemic covid-19 has affected all countries around the world heavily from causing thousands of deaths to impacting the economic, health, social and educational sector negatively. for example, in the case of malaysia, according to 2020 report from the department of statistics in malaysia, the data has shown around 46.6 percent from self-employed individuals, 23.8 percent from among the employers, 33 percent from fishing sector and 21.2 percent from agriculture & plantation sector have lost their job during the malaysian movement control order (pkp). 15 12 muhammad aunnurrochim bin mas’ad saleh & muhammad nurul hasan bin ruslan. “zakat on business inventory: issues and challenges in negeri sembilan”. eproceeding seminar antarabangsa islam dan sains 2021, universiti islam sains malaysia, 2021. p.981. 13 azwan abdullah, muhammad zulfaris mohd salleh, mohd nazri zakaria, w a a amir zal, tengku fauzan tengku anuar & nurhanan abdul rahman. “zakat in business as economic catalysts for ummah: issues and challenges among muslim entreprenuer”. proceedings of the 2nd kedah international zakat conference 2021, (2021). pp.43-44. 14 azwan abdullah, muhammad zulfaris mohd salleh, mohd nazri zakaria, w a a amir zal, tengku fauzan tengku anuar & nurhanan abdul rahman. “zakat in business as economic catalysts for ummah: issues and challenges among muslim entreprenuer”. p.44. 15 department of statistics malaysia. report on special survey on effects of covid19 on economy and individual (round 1) (2020). retrieved from 404 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 governments around the world have to adapt to the difficult period and provide as much assistance as they can in order to help develop the economy as well as to uplift the situation of its people affected by the pandemic. the brunei government during the outbreak of covid19 has made many measures to assist all affected areas including the private sectors where the employees are at risk of being unemployed. businesses in brunei were one of the heavily focused areas as many were not yet established. the ministry of economy and finance of brunei has initiated some measures to help those who are affected. among the measures were such as; providing training with the focus of upskilling and reskilling for businesses and 25 percent payroll subsidy for msmes (micro small medium enterprises) workers with 100 employees below for three months ("news brunei sets three objectives amid covid-19 outbreak", 2020). countries around the world need to adapt and change to cater the needs of the people. this unforeseen event has also affected zakāt. according to fathullah asni (2021), as more people were affected, it either leads to reduced number of zakāt amount collected or reduced number of zakāt payers due to zakāt payers falling under the categories of aṣnāf as many the pandemic has left many people unemployed. it is the role of the zakāt management to create and increase zakāt awareness and education among the public as a mechanism to increase the collection of zakāt. and it is also the responsibility of the zakāt management to adapt to situations in order to provide an efficient and effective management for zakāt to achieve the balance of the socioeconomic of a nation. during the difficult times, digitalisation in the collection and disbursement of zakāt is essential. the fast-growing modern technologies and its usage are inevitable, therefore, zakāt administrator have to utilise it in order to achieve efficiency and effectiveness in the zakāt management during the pandemic. as many uses e-commerce and financial technology in their daily lives, it is very appropriate to digitalise zakāt which can be accessed by the zakāt payers without bound to time https://www.dosm.gov.my/v1/index.php?r=column/cone&menu_id=d3pnmxz4zhjjunpny jnyunjhek83dz09. https://www.dosm.gov.my/v1/index.php?r=column/cone&menu_id=d3pnmxz4zhjjunpnyjnyunjhek83dz09 https://www.dosm.gov.my/v1/index.php?r=column/cone&menu_id=d3pnmxz4zhjjunpnyjnyunjhek83dz09 muhammad fuad bin matahir: issues and challenges of zakāt al-māl collection in brunei darussalam | 405 and place especially in a country which has a high usage of internet users such as malaysia, brunei and singapore .16 referring to datareportal (2022), the internet users in the world consists of 63 percent of the total world population. similarly, social media users around the world, it possesses 58.7 percent of the world population17. specifically, looking into the majority muslim countries such as in the southeast asia region which includes malaysia, singapore, indonesia and brunei, it can be seen how internet users and social media has been drastically increased throughout the years until recently in the year 2022. brunei possesses the highest internet users and social media users with 95 and 116 percent of its total population respectively. followed by malaysia and singapore with internet users of 92 and 89.6 percent and social media users of 89.5 and 91.7 percent respectively. internet users in indonesia is also very high when compared to its total population with 73.7 percent and social media users with 68.9 percent of the total population. the covid-19 pandemic has pushed muib to create an online platform for those who need welfare assistance called the national welfare system (sistem kebajikan negara, skn). the two agencies involved in providing welfare assistance are muib, under mora and department of community development (jabatan pembangunan masyarakat, japem) under the ministry of culture, youth and sport (mcys). prior to the initiation of skn, muib provide financial welfare assistance that were categorised under zakāt, whereas japem provide the welfare assistance other than those who are categorised under zakāt recipients. before covid-19, there were many overlapping applications and all applicants were required to apply through traditional method via hand written forms from the agencies. some of the issues resulted from these applications were; applicants received both welfare assistance, no system to cater all applicants and overlapping information of applicants since many applied from both agencies. therefore, the creation of skn on 16 utami, p., suryanto, t., nasor, m. & abdul ghofur, r. the effect digitalization zakat payment against potential of zakat acceptance in national amil zakat agency (pp.229233) (2020). pp.229-233. 17 digital around the world — datareportal – global digital insights. (2022). retrieved 20 june 2022, from https://datareportal.com/global-digital-overview. 406 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 july 2020, is an initiative to cater this said issues, where it has become a centralised system for all welfare assistance provided by muib and japem in one system and all application were made online with the aim to ease the application processes for the public. the type of assistance includes monthly welfare assistance (bkb) from japem and disbursement of zakāt funds to the poor and needy from muib. under the distribution of zakāt funds, there are several distribution schemes introduced by muib in providing financial assistance for the poor and needy as follows:18 1. monthly financial distribution scheme. 2. basic needs financial distribution scheme. 3. schooling financial distribution scheme. 4. rent payment distribution scheme. 5. higher education distribution scheme. for the first phase, only monthly, basic needs, schooling and rent payment financial distribution schemes are available for application. the eligibility of applicants in applying the schemes are evaluated and investigated by bakaz. this has shown how muib has adapted to the needs of the public during the pandemic r es ul ts issues and challenges faced by muib the findings of this study have explored some important issues and challenges which need to be highlighted. the analysis of the interview results has found many similarities of themes between the head of research unit 19and the head of collection unit20. among the main issues and challenges faced by muib is the limited number of staff. this is one of the biggest challenges faced by the zakāt officers, with only 4 officers managing all the zakāt al-māl payments to muib in brunei. some of the issues arises from this challenge are as follows; 18 retrieved 20 june 2022, from; https://www.skn.gov.bn/bn/home/userguide. 19 dayang hartina binti haji mohd ariffin. (2021, december 20). face-to-face indepth interview. 20 haji zakaria bin haji ajak. (2021, december 9). face-to-face in-depth interview. https://www.skn.gov.bn/bn/home/userguide muhammad fuad bin matahir: issues and challenges of zakāt al-māl collection in brunei darussalam | 407 a. officers were multitasking in their work, handling 2 or more work at the same time. b. the need of assistance from each unit. according to the zakāt officers, this often happened in the disbursement and investigation unit, where the unit required manpower from the collection unit to assist in the mass applications of aṣnāf received by the disbursement unit, especially during the covid-19 where mass number of applications were received in a short period of time. one of the main processes in application is the need for onsite visits for each applicant to assess the living conditions for the eligibility of an applicant to receive the zakāt fund. similarly, in the occasion of the officer from the collection unit were occupied for reason such as attending events or etc., it left the counter to be left open with no zakāt collectors 21 available to collect the zakāt payments. therefore, assistance from the zakāt collectors in the disbursement unit were required to assist in collecting the zakāt payments on behalf of the collection units. c. no marketing and public relation unit to assist in creating and spreading awareness through booth exhibitions, showcases, roadshows and online platforms such as; social media, website and etc. another challenge with regards to lack of staff is there are no new recruitment of officers. it is a necessity for an organisation to acquire apprentice (young officers) to experience the current collection processes and how it was conducted. according to the zakāt officers, there has been no recruitment of new officers in a long time, in addition, one of the main officers in the collection unit will retire in few years. lack of expertise among the zakāt officers is also another obstacle. the current officers lack the skills needed in the field of business and information technology (it) to assist in the calculations of zakāt on business and enhance the overall zakāt al-māl collections with modern technologies. 21 in brunei darussalam, only selected officers are allowed to collect zakāt as the zakāt collectors. 408 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 it as an important role in every organisation is essential especially when it involves the need to educate the public. according to the zakāt officers, having no proper database and computerised system in the management of collecting the zakāt al-māl has made the zakāt officers’ facing difficulty in tracking the zakāt al-māl payers. in addition, there also should be a system that automatically or ease the zakāt officers to remind the regular zakāt al-māl payers. inaccessibility for the zakāt payers to receive information from websites or applications and to pay via online platforms can be one of the main reasons there is not much increase in the number of zakāt payers as many does not prefer to use the traditional method of going to the counter to make payments. as for computerised system, skn is the system adopted by muib and japem to ease the application processes for the public. however, since the launched of skn in july 2020, it has created new obstacles to muib where mass applications were made since then in addition to the covid-19 outbreak where many were affected. the zakāt officers has highlighted the main issue where most of the focus of bakaz muib were to educate applicants for the application to the skn. this was the result of illiteracy among applicants in using online devices (such as; laptops and mobile phone) and applying through online platform to apply for the zakāt funds. this has further increased the workload and need of assistance from other units to cater the mass application online. this further shows the vital need to cater the issue of lack of staff. furthermore, skn are mainly for the use and benefits of the disbursement unit. however, for the collection unit, currently there is no system implemented for data collection and payments of zakāt. hence, the need of computerised system for the collection unit is vital in order to net better zakāt collection. another concern is the confidentiality issue. the zakāt officers could not access the information of the zakāt al-māl payers from government or non-government agencies such as rocbn and islamic banks. this information is crucial for the improvements where with the information, the zakāt officers will be able to identify those who have the potential to pay zakāt al-māl especially for zakāt on business and saving. muhammad fuad bin matahir: issues and challenges of zakāt al-māl collection in brunei darussalam | 409 there is no law to grant authority for the collection unit to obtain required data from these agencies. in summary, lack of staff andno implementation of technology in place specifically for the collection of zakāt al-māl payments are one of the main challenges faced by the zakāt officers. this has resulted into new emerging challenges such as lack of promotions towards the public and unavailability of a specific unit for public relations work. this research has shown how some of the main issues and challenges faced by muib has not been resolved since it was mentioned in the works of rose abdullah (2012), bashir m. s. & nurul nabilah (2012) and hidayah wahab (2016). as a sole zakāt institution in brunei darussalam, this has to be overcome in order to improve the zakāt al-māl collection as more efforts still needs to be executed. however, despite the many obstacles, the zakāt officers have managed to lessen the burden by making several initiatives. bakaz muib’s initiatives to overcome the issues and challenges faced there are several initiatives implemented by bakaz in order to help overcome the challenges faced. some of the initiatives were as follows: in order to tackle the limited staff to cater the collections of zakāt almāl, the government of brunei offered a temporary solution of recruiting i-ready staffs. i-ready is an apprentice program initiated by the government of brune to empower and recruit fresh graduates to work with organisation selected for them for a period of 18 months with small financial assistance from the government. the objective is to make the iready apprentices employable to the appointed organisation they work for. this was the initiative currently implemented to help cater the lack of manpower for the mass application through skn mainly in the investigation processes of applicants. this has reduced the need for assistance from other units especially the collection unit. although it is a temporary solution to help cater the limited number of staff, according to the zakāt officers. the lack of expertise as well as the need to educate the public still remains as a challenge where the i-ready staffs does not contribute in focusing on these particular matters nor the zakāt officers have the capability in doing so either. 410 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 however, there are other initiatives the collection unit and the research unit executed to cater the issues of lack of publicity. the collection unit are now looking into conducting presentations in a seminar to share some insights on zakāt collections in brunei. in addition, recently the zakāt officers in the collection unit has a collaboration with other government agency to include the collection unit in workshops to help spread awareness of zakāt payments in brunei. similarly, from the research unit, collaborations with higher institutions (such as; universities) has been implemented, where it does not increase the literatures of zakāt in brunei, increase awareness among students, researchers and academicians, but it also opens opportunity for increasing the effectiveness and efficiency of zakāt management in brunei through research. the initiatives implemented to cater the issue of lack of staff and lack of publicity has been talked, although not entirely, it is an ongoing effort towards the betterment of the collection of zakāt al-māl. there is also another initiative in plan for the future which revolves around using technology to enhance and improve the zakāt al-māl collection in brunei and to ease the zakāt al-māl payers when making payments for their dues of zakāt al-māl. this project is based from a successful initiative which was executed specifically for the payment of zakāt al-fiṭr called the ‘zakat fitrah online’. ‘zakat fitrah online’ was launched on 1st day in the month of ramaḍān22 in 2021. the initiative was a collaboration between the brunei islamic religious council with datastream digital (dst) and bibd. it is an available online platform for the zakāt al-fiṭr payers to have easy access for making zakāt al-fiṭr payments either through bibd ‘quick pay’ features in the bibd mobile application or through dst e-zakat. the situation of covid-19 pandemic has pushed muib to accelerate plans for the digital zakāt al-fiṭr payments in 2021. it resulted to further boost the payments of zakāt al-fiṭr and have recorded its highest ever recorded compared to previous years, reaching bnd$1,013,534.93 million with 357,868 zakāt payers in the 2021 which is a 3.4 and 3.65 percent increase 22 fasting month in islam muhammad fuad bin matahir: issues and challenges of zakāt al-māl collection in brunei darussalam | 411 respectively from year 2020.23 according to the zakāt officers, the digital payments has proven to reach more zakāt payers for the zakāt al-fiṭr as it is convenient for the zakāt payers to fulfil their obligation without the need to physically go to mosques or zakāt counters. according to the zakāt officers, this new initiative will be called 'zakat harta online’and it will take a lot more time to prepare as it contains features other than payments of zakāt al-māl such as calculators and detailed information for each category of zakāt al-māl. the platform will be an ongoing platform and continuous unlike ‘zakat fitrah online’ which is seasonal, available only during the ramaḍān month. this is a huge step to digitalize the collection of zakāt in brunei darussalam. with the implementation of digital platforms, it can further enhance the efficiency and effectiveness of the collection of zakāt and hope to reach more potential zakāt payers. these are some of the initiatives to overcome the issues and challenges, however, there are still more efforts needed in order to achieve a higher collection of zakāt al-māl in the future, conclusion zakāt management globally will always face issues and challenges as an obstacle to improve the overall management. in brunei darussalam, there is evidence where the lack of staff has been the main issue since many years, and more efforts and nw initiatives needs to be implemented to cater this issue. from this is resulted the inexistence of marketing unit or public relation to handle the promotions of zakāt al-māl through exhibitions, social media, roadshows and etc to help educate and increase the awareness among the public. this is where the use of technology is vital to assist in the lack of staff, since lacking in the use of technology act as one of the main challenges faced also within the bakaz muib. however, bakaz muib has few intitiatives which does help to cater the issues and challenges but not in entirely. in addition, bakaz muib is now in the right direction to improve the management with the plan and continuous preparation to execute ‘zakat harta online’ as the previous 23 retrieved 26 july 2022, from; 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https://borneobulletin.com.bn/overbnd1m-in-zakat-fitrah-collected-in-2021/. southeastern asia — reports — datareportal – global digital insights. retrieved 20 june 2022, from https://datareportal.com/reports/tag/southeastern+asia. utami, p., suryanto, t., nasor, m. & abdul ghofur, r. the effect digitalization zakat payment against potential of zakat acceptance in national amil zakat agency (pp.229-233) (2020). retrieved from https://baitalzakat.com/files/english-files/baitalzakat.come100021.pdf. al-qaradawi, d. fiqh al-zakah: a comparative study of zakah regulations and philosophy in the light of qur'an and sunnah. dr. monzer kahf (trans.). jeddah, kingdom of saudi arabia: scientific publishing centre. vol. 1, 2005. zaki zaini and khairul hidayatullah basir. where are we heading?: case study of zakat institution in brunei. iciebp 2017 – 1st international conference on islamic economics, business and philanthropy. bandung, indonesia (2017). doi: 10.5220/0007076700540059. https://oarep.usim.edu.my/jspui/bitstream/123456789/14555/1/35.bi.%20sais2021%20-%20zakat%20on%20business%20inventory_%20issues%20and%20challenges%20in%20negeri%20sembilan.pdf https://oarep.usim.edu.my/jspui/bitstream/123456789/14555/1/35.bi.%20sais2021%20-%20zakat%20on%20business%20inventory_%20issues%20and%20challenges%20in%20negeri%20sembilan.pdf https://oarep.usim.edu.my/jspui/bitstream/123456789/14555/1/35.bi.%20sais2021%20-%20zakat%20on%20business%20inventory_%20issues%20and%20challenges%20in%20negeri%20sembilan.pdf https://oarep.usim.edu.my/jspui/bitstream/123456789/14555/1/35.bi.%20sais2021%20-%20zakat%20on%20business%20inventory_%20issues%20and%20challenges%20in%20negeri%20sembilan.pdf https://www.mofe.gov.bn/lists/news/dispform.aspx?id=107 https://borneobulletin.com.bn/over-bnd1m-in-zakat-fitrah-collected-in-2021/ https://borneobulletin.com.bn/over-bnd1m-in-zakat-fitrah-collected-in-2021/ https://datareportal.com/reports/tag/southeastern+asia https://baitalzakat.com/files/english-files/baitalzakat.com-e100021.pdf https://baitalzakat.com/files/english-files/baitalzakat.com-e100021.pdf 1 the prophet's household problems and the solving method in hadith alven putra insitut agama islam negeri (iain) curup, indoneisa alvenputra1708@gmail.com abstract. the household of the prophet is an example that needs to be imitated by every moslem; how he always tried to be just and wise as a husband in dealing with daily domestic problems. this paper aims to look at the household problems faced by the prophet muhammad saw and his method in solving these problems, by referring to the traditions of the prophet saw (hadith). this research is a descriptive-qualitative with reference to library resources, both in the form of the prophet's sirah and hadiths, taken from primary hadith compilation, books, scientific journals and other relevant library sources. domestic turmoil is common in every household, even with the messenger of god, starting from the jealousy between wives, the prosecution of material rights, to the accusations of adultery that befell sayyidah 'aisyah and mariah alqibtiyyah. as any other husband, there were so many household problems faced by the prophet, yet he managed to find the best solution based on the conditions and situations. to resolve these problems, the prophet confronted them with the method of smiling, teasing, reminding, and being patient, but also firm and did not hesitate to separate his wife for a while. keywords: household problems, rasulullah, prophet’s wives introduct io n prophet muhammad is the role model of all time, not only in terms of worship and faith, but also in terms of his basyariyah. like ordinary people in general, prophet muhammad saw also built a household with his wives and children. prophet muhammad was known as a loving and polite person, soft-hearted, kind, friendly to others, and very fond of his family. he loved his wives very much. he lived with sayyidah khadijah for 8 years and was blessed with several sons and daughters, but none of his sons lived. his sons and daughters from khadijah were: al-qasim, abdullah, zainab, ruqayyah, umm kulthum, and fatima. the household problems faced by the prophet at that time were not much considering that khadijah was the only wife of the prophet, and institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 7, number 1, 2022 | page: 1-26 doi: http://doi.org/10.29240/ajis.v7i1.4283 academic journal of islamic studies 2 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 she was a very wealthy merchant. in fact, he always supported the struggle of the prophet in spreading islam. the problem they faced was only about the condition of the prophet facing the polytheists who hurt the prophet. this is different from the household situation faced by the prophet with his wives or other ummul mukminin. the problem faced by the prophet was more complex because it did not only concern muslims, but the relationship between his wives. of course this is commonplace in every household, which must happen to everyone, even though he is a messenger of allah. rasulullah is known as a role model throughout the ages in various aspects of life. not only in matters of worship and faith, was he an intelligent and positive leader in dealing with problems. he was not only firm in managing household affairs, but also as a calm, compassionate, and neutralizer in disputes. he always had a special method to maintain harmony in his household. therefore, it is not an exaggeration if the prophet muhammad received the nickname “ahsanuhum khalqan wa khuluqo”, which means the best human in appearance and character. the most ideal household is the household of the prophet muhammad saw. he was the best husband to his wives and the best father to his children. prophet muhammad once said, "the best of you are those who are best to their families and i am the best of you to my family".1 research on the prophet's household has been carried out by several researchers, such as mariyatul norhidayati rahmah who conducted research on "household romance of the prophet saw". in this study, it is stated that to establish harmony in the household, one of them is by interpreting the verse arrijalu qawwamuna ‘alannisa’ translated wisely, that men are responsible for women does not mean mastering and dominating, but here the messenger of allah had set an example by showing an attitude of respect for his wife, as happened when the prophet wanted to perform the night prayer, the prophet first lovingly and affectionately asked permission from his wife sayyidah aisyah. not always in islam everything has to be a wife who asks permission, even 1siti salmi hasanah, “nilai edukasi kasih sayang dalam kehidupan rumah tangga rasulullah saw,” jurnal dedikasi pendidikan vol 1 no 2, juli 2017, h. 185. alven putra: the prophet's household problems | 3 husbands are also like that.2 another study was conducted by muhammad arifin badri on "knitting love through communication in the household of the prophet sallallaahu 'alaihi wa sallam". this study only focuses on the story of the prophet and his wife shafiyah bintu huyai by exploring the prophet's success tips in communicating. the first key that the prophet did when communicating was with humility and an attitude that reflected his noble character. the second was tenacity and patience in communicating, away from emotions, anger or hasty to finish the communication process and win it.3 another study was also conducted by muhammad arifin badri with the title "the nature of jealousy in the household (descriptive study of the life of the prophet and his wives)". this study aims to straighten men's understanding of the meaning of wife's jealousy. in the face of aisyah's jealousy, the messenger of allah shrewdly managed to melt the atmosphere, so that the misunderstanding did not continue until it became a tempest. he understands that all of aisyah's words or jealousy were a form of overflowing aisyah's very deep love. in this case, as a wife, you must also imitate the greatness of aisyah's soul who immediately admitted her wrong attitude and did not insist on maintaining her jealousy.4 the research describes above show that the prophet is a good role model to achieve harmonious household success. adding from some of the research above, here the author lists the methods that the prophet used to his wives to solve problems that occurred in the household whose references were found in the hadiths of the prophet saw. this study aims to explore further about the household turmoil faced by the prophet and how the prophet used to solve household problems in the hadith, which can later be used as an example for the 2 mariyatul norhidayati rahmah, “romantika rumah tangga rasulullah saw,” al-hiwar 03 (2015): 27, https://doi.org/10.18592/al-hiwar.v3i5.1197. 3 muhammad arifin badri, “merajut cinta melalui komunikasi dalam rumah tangga nabi shallallahu ’alaihi wa sallam,” al-majaalis: jurnal dirasat islamiyah 2 (2014): 162, https://doi.org/https://doi.org/10.37397/almajaalis.v2i1.25. 4 muhammad arifin badri, “hakikat cemburu dalam rumah tangga (studi deskriptif tentang kehidupan nabi dengan istri-istrinya),” al-majaalis 2 (2015): 123, https://doi.org/https://doi.org/10.37397/almajaalis.v2i2.29.; hardivizon, “telaah historis-hermeneutis hadis-hadis tentang ayah,” fokus jurnal kajian keislaman dan kemasyarakatan 3, no. 2 (2019): 147–70, doi:10.29240/jf.v3i2.616 4 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 household life of muslims. this research was descriptive qualitative by referring to the sources of library data, both in the form of the prophet's sirah and the prophet's traditions taken from primary hadith books and also referring to sources that are considered relevant. discuss ion prophet muhammad's wives prophet muhammad saw had 11 wives who were known as “ummahatul mukminin”. two of them, sayyidah khadijah and zainab binti khuzaimah, were the first to leave the prophet, and 9 others were left by the prophet and fought as ummul mukminin. they were adalah sayyidah aisyah, saudah, hafshah, ummu salamah hindun, zainab, juwairiyah alharits, ummu habibah ramlah, shafiyyah, and maimunah. as for the woman whom he married not as a free woman, mariyah al-qibthiyah was awarded by al-muqauqis5 dan raihanah binti zaid.6 the wives of the prophet were not ordinary women, but they were women who had special positions and consequences because apart from being the wives or companions of the prophet, they were also qudwah (examples) for the believers, especially to the mu’minat.. among the wives of the prophet mentioned above, those who had a great influence in coloring the household life of the prophet were khadijah binti khuwailid and and aisyah binti abu bakar.7 a. khadijah binti khuwailid siti khadijah was the only woman who became the wife of the prophet long before the prophet was appointed as an apostle. khadijah was a wealthy merchant from whom the prophet muhammad's merchandise was obtained. prophet muhammad married khadijah at the age of 25 years, while khadijah herself was 40 years old and was a widow. previously, khadijah was married to two well-known men in arab society, 5 shafiyurrahman al-mubarakfury, sirah nabawiyah, h.565 6 in an opinion, raihanah bint zaid and mariah al-qibtiyah debated whether it was a wife who had intercourse based on a marriage contract or limited to a wife who had intercourse as a slave which was called a sariyah.. 7 mariyatul norhidayati rahmah, “romantika rumah tangga rasulullah saw”, jurnal al-hiwar vol 03 no 05 2015, h. 26 alven putra: the prophet's household problems | 5 namely 'atiq bin 'aid bin 'abdullah al-makhzumiy and abu halah hindun bin zararah at-tamimiy. thanks to a friend of khadijah named nafisah, the two of them then entered into a marriage contract with a dowry of twenty bakrah (in another opinion it was stated 12 auqiyah).8 prophet muhammad's love for khadijah could be seen from his attitude, and the way he treated her. khadijah was the first love of the prophet who poured out all his wealth, body and soul for the benefit of the prophet. in a narration it is stated "allah did not give me a better wife substitute than her (khadijah r.a.). she believed in me when everyone denied my prophet hood. he confirmed my prophet hood when everyone denied me. he supported me with his wealth when everyone would not help me. through her, allah bestowed a child on me, not from another wife." from him allah gave 6 children. khadijah died in mecca in the month of ramadan in the 10th year of the prophet hood at the age of 65 years and was buried in al-hujun.9 throughout the life of the prophet muhammad saw, his sweet experience with this beloved wife never faded even though so many women, girls or widows, young and old, tried to fill that heart or shift a little of khadijah's memories from his mind.10 b. saudah binti zam’ah r.a saudah binti zam’ah was the second wife of the prophet who was proposed by khaulah. her full name was saudah binti zam’ah bin qais bin ‘abdu syams bin ‘abdi wudd al-amiriyyah dari bani amir.11 as before, saudah was an old widow named al-sakran and a friend who also emigrated to habasyah to avoid the torture of the quraysh infidels. saudah had a fat build, and seemed difficult to walk, cheerful, and 8 al-hamid al-husaini, baitunnubuwwah: rumah tangga nabi muhammad saw, (jakarta: pustaka hidayah, 1993), h. 70 9 al-mubarakfury, sirah nabawiyah, (bandung: mizan, 2013)h. 327. musthafa as-siba’i, yang tersembunyi dari sirah nabi, memahami rahasia di balik peristiwa bersejarah dalam hidup rasulullah, h. 57 10 m. quraish shihab, membaca sirah nabi muhammad saw dalam sorotan alqur’an dan hadis-hadis shahih, h. 428 11 al-husaini, baitunnubuwwah: rumah tangga nabi muhammad saw, h. 88. 6 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 humorous.12 she married the apostle a month after the death of sayyidah khadijah, in the 10th year of prophethood. one of the reasons she accepted the prophet's proposal was to gain mercy on the day of resurrection. she died in medina in the month of shawwal in the year 54 hijriyyah. c. aisyah binti abu bakar r.a. sayyidah 'aisyah was the only wife of the prophet muhammad who was a maiden. the prophet married aisyah at the age of 6 and lived in the same house at the age of 9.13 this marriage took place a year after the prophet's wife saudah died. 'aisyah was the daughter of a friend of the prophet named abu bakar bin quhafah bin 'amir bin 'amr bin ka'ab bin sa'ad bin tamim bin murrah. his mother was ruman binti ‘umair bin ‘amir from bani alharith bin ghanim bin kinanah. before marrying the prophet, abu bakar had accepted the proposal of muth’im bin ‘ady for his daughter jubair. because of khaulah's request to abu bakar, he then canceled the proposal and married the prophet with a dowry of 500 dirhams.14 aisyah was a young woman who was cheerful, gentle, friendly, and intelligent. she was a woman who occupied not only his household, but also the heart of the prophet muhammad. sayyidah 'aisyah had a sweet face, slender body, two wide eyes, curly hair, a bright face, and reddish white skin. prophet muhammad nicknamed her and called her humaira. sayyidah aisyah was the one who was with the prophet the most. she narrated 2,210 hadiths. the hadiths she narrated mostly told about the life of the prophet, women's problems, and the life of the prophet's household. her intelligence was widely recognized by scholars as ummul mukminin who master the field of fiqh. imam az-zuhri said that 'aisyah r.a's knowledge of religion when compared to all the knowledge that existed in other wives of the prophet, or when compared to the religious knowledge that existed in all women (at that time) then 'aisyah r.a's 12 aisyah abdurrahman, tarajum sayyidati baitin nubuwwah (kairo: dar alrayyan li al-turats, 1987). h. 202 13 wahid ibn abdu as-salam bali, al-khulasah al-bahiyyah fi tartib ahdas sirah an-nabawiyah, (mesir: dar al-fawaid, 2011), h. 30 14 aisyah abdurrahman, tarajum sayyidati baitin nubuwwah, h. 271 alven putra: the prophet's household problems | 7 knowledge was certainly more. he died at the age of less than 20 years on the 17th of ramadan in the year 57/58 hijri and was buried in baqi'.15 d. hafshah binti umar bin al-khattab besides aisyah, the wife of the prophet who was the daughter of his best friend was hafshah. a young widow who was bereaved by her husband khunais ibn hudzafah bin qais bin 'adiy al-sahmi al-quraishi in the period between the battle of badar and the battle of uhud.16 hafshah is the daughter of umar bin al-khattab. hafshah and the prophet's marriage took place at the request of umar bin al-khattab who felt sorry for his daughter who was left behind by her husband. sayyidah hafshah was the only wife of the prophet and the first person who was entrusted with keeping the al-quran manuscripts during the reign of abu bakar ash-siddiq. she narrated many hadiths from his father umar bin khattab. after the death of the prophet muhammad and the muslims began to divide, hafshah decided to distance himself from the dispute. she lived and died in medina by spending time in worship, multiplying good deeds and hoping for the pleasure of allah. she died during the time of muawiyah ibn abi sufyan, the founder of the umayyah dynasty. died in the year 47 hijri, at the age of 60 years and was buried in baqi' with another wife. e. zainab binti khuzaimah al-hilaliyah the fifth wife of the prophet was named zainab binti khuzaimah bin al-harits bin ‘abdullah bin ‘amr bin ‘abdi manaf bin hilal bin ‘amir bin sah’sha’ah.17 she married the prophet in the 4th year of hijri. sa'ad in his thabaqat mentioned that zainab was a widow who was once married to thufail bin al-harith bin 'abdul muttalib and 'ubaidah bin al-harith. ibn ishaq in as-sirah an-nabawiyyah stated that "she (zainab) was given the name ummul-masakin because of her love for the poor." her life with the prophet was not less than a year, some even say it was more than two months. zainab died at the age of 30.18 15 aisyah abdurrahman, tarajum sayyidati baitin nubuwwah.h. 282 16 aisyah abdurrahman, tarajum sayyidati baitin nubuwwah, h. 320 17 aisyah abdurrahman, tarajum sayyidati baitin nubuwwah,. h. 450 8 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 f. ummu salamah hindun binti abu umayyah ummu salamah's real name was hindun binti umayyah binti almughirah bin 'abdullah bin 'umar bin makhzum. her mother's name was 'atikah binti 'amir bin rabi'ah bin malik bin judzaimah bin 'alqamah from the kinanah clan, while his father's name was abu salamah from the clan of bani makhzum. she was a beautiful widow who was left behind by her husband after carrying out the battle of uhud. before her marriage to the prophet, ummu salamah was successively proposed by abu bakar and 'umar but she politely rejected them. the prophet's marriage to ummu salamah took place in the month of shawwal in the 4th year of hijriah. umm salamah was a lucky woman who got a revelation when the prophet was with her in the form of q.s. at-taubah verse 102. ummu salamah participated in the implementation of umrah to mecca and was involved in the hudaibiyah agreement. she also took part in the war of khaibar, fathu makkah, military operations to siege tho'if to break the resistance of bani hawazin and bani thaqif. she was blessed with a long life and found the massacre in the field of karbala against al-husayn bin 'ali. she died in the year 59 hijri not long after that incident and was buried in baqi'.19 g. zainab binti jahsy ibn ri’ab her full name is zainab binti jahsy bin riab bin ya’mar al-asady, a young woman, beautiful, and of noble blood. her mother was umaimah bin abdul muttalib who was the aunt of the prophet muhammad who had a different mother. zainab was the wife of zaid bin harithah, the servant of the prophet muhammad. after the divorce from zaid, allah ordered the prophet to marry zainab bint jahsy as revealed in the qur'an surah alahzab verse 37.20 she was also the ummul mu'minin who became the khitab in the revelation of q.s. al-ahzab verse 53 about hijab. the prophet's marriage to zainab binti jahsy occurred in the 5th year of hijriah at the age of 35 years. al-waqidy in al-ishabah explained that zainab's real name was barrah, and then the prophet muhammad changed it to zainab. she was a person who was very diligent in worshiping and fearing 19 aisyah abdurrahman, tarajum sayyidati baitin nubuwwah 20 aisyah abdurrahman, tarajum sayyidati baitin nubuwwah, h. 509 alven putra: the prophet's household problems | 9 allah. zainab died in the year 20 or 21 hijri during the caliph umar bin khattab. before she died, she said, "i have prepared my own shroud. amirul mu'minin umar will also send the shroud, donate one of them. if you can, give me my clothes too. h. juwairiyah binti al-harits r.a juwairiyah (barrah) was a prisoner of war of the prophet from bani musthaliq who prefered to believe in the prophet muhammad than to be freed by his father. her marriage had a big impact by converting to islam 100 relatives of bani mustahliq.21 the companions who owned slaves from the war of muraisi' (against the bani mustahiq) freed all the prisoners they got because they were reluctant to juwairiyah as the wife of the prophet. juwairiyah died at the age of 70 years during the reign of the umayyah dynasty. her body was prayed for by marwan bin al-hakam. i. shafiyyah binti huyay shafiyyah was a jewish woman, the daughter of the leader of the bani nadhir of the bani israil, the wife of kinanah who led the troops in the war of khaibar.22 after the defeat of the jews of medina, shafiyyah and her son became prisoners of the prophet muhammad. she then married the prophet with a dowry of freedom from slaves. after getting married, shafiyyah told the story that when she married kinanah, she dreamed that the moon was falling in her room. shafiyyah died around 50 hijri during mu'awiyah's reign and was buried in baqi'. j. ummu habibah ramlah binti abu sufyan ummu habibah's real name was ramlah binti abi sufyan. she was the wife of the son of the prophet's aunt named ubaidillah bin jahsy alasady, zainab's brother who became the wife of the prophet. ramlah embraced islam from an early age with her husband even though this was opposed by her father abu sufyan. she was one of the women who migrated to habsyah with her husband. arriving there, her husband embraced christianity and that made her sad. by allah's permission, the prophet then married her through the deputy guardian khalid bin sa'id. 21 aisyah abdurrahman, tarajum sayyidati baitin nubuwwah h. 520 22 shafiyurrahman al-mubarakfury, sirah nabawiyah h.330 10 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 king najasyi gifted ramlah's marriage to the prophet in the form of 400 dinars and sent her home with shurahbil ibn hasanah. in the kutubus sittah there are 65 hadiths from ummu habibah r.a. she died in 42 h and some say 44 or 50 hijri.23 k. mariyah al-qibtiyyah mariyah al-qibthiyyah is the daughter of an egyptian ruler (qibthi) who was born in the city of anshina, east of the nile. his father's name is syam'un, while his mother was roman and christian.24 unlike the wife of the prophet who held the title ummul mukminin, mariyah al-qibtiyyah was a sarriyat.25 she was the wife of the prophet after khadijah who was blessed with a child named ibrahim at the age of the prophet 60 years. like the other sons of the prophet, ibrahim died at the age of less than a year in the 10th year of hijri. in the 16th year of hijri, mariyah al-qibtiyyah died and on the instructions of the amirul mukminin umar ibn khattab. she was buried in baqi’ with the other wives of the prophet. l. maimunah binti al-harits r.a. maimunah was the sister of ummul fadhl lubabah al-kubra binti al-harith al-hilaliyyah who became the wife of al-abbas. previously her name was barrah, then the prophet replaced it with maimunah. the marriage of the prophet and maimunah occurred after she told lubabah of his interest in the prophet. al-abbas, lubabah's husband then conveyed to the prophet, and the answer came down to q.s. al-ahzab verse 50. the prophet married maimunah in the month of dzulqa'dah 7 hijri at the time of umrah qadlo '. he married by giving a dowry of 400 dirhams and al-’abbas’s role was as the guardian of maimunah. in the year 61 or 63 hijriah, maimunah died in saraf and is still famous today.26 23 al-hamid al-husaini, baitunnubuwwah: rumah tangga nabi muhammad saw, h. 213. 24 al-mubarakfury, sirah nabawiyah, h. 327 25 sariyyat or sariyyah is a legal wife according to the shari'a but does not have official status as a full wife because it is a gift or gift from another party whose social status is the same as a slave. in the past the arabs called it umm walad. 26 aisyah abdurrahman, tarajum sayyidati baitin nubuwwah, h. 280 alven putra: the prophet's household problems | 11 prophet muham mad's hou sehold pr ob lems prophet muhammad was a messenger of allah who was also a human being. as with his companions, and other muslims, the prophet also experienced difficulties and problems in his household. moreover, after the death of khadijah, the prophet married another woman on the orders of allah and certain social conditions. the gap between the marriages of one wife with another wife was not far, so it certainly caused social jealousy among the ummahat al-mukminin. aisyah as the only wife of the prophet who was a maiden and most loved by the prophet certainly could not hide her jealousy from the prophet muhammad. although in various narrations it is said that aisyah was the wife who got more attention, but aisyah could not calm down seeing the arrival of other prettier wives like shafiyyah and hafshah. in addition to jealousy because of being married, the material factors that made the prophet perform khiyar to his wives became an inseparable part of household turmoil. the story of maghafir and zainab bint jahsy on the way, aisyah can be good friends with hafshah. in fact, both of them exchanged information and "conspired" to make the prophet not linger with other than the two of them. at that time, the prophet's new wife named zainab binti jahsy arrived. the beautiful and young daughter of a jewish ruler. when hafshah and ayesha observed the prophet together with zainab, they both agreed to ask the prophet something, starting with hafshah by asking the prophet "did you eat maghafir?". maghafir is a sweet smelling fruit. when it was ‘aisyah 's turn, she asked the same question that was asked by hafshah, "are you eating maghafir, o messenger of allah?". he then said no, but he drank the honey that zainab had given him. the prophet then promised not to drink it. this story is written in the hadith narrated by bukhari and muslim as follows: اٌج، َعني اْبني ُجَرْيٍج، قَاَل: َزَعَم َعطَاٌء، أَنَُّه سَي ثَ َنا َحجَّ دي ْبني َصبَّاٍح، َحدَّ َثِني احَلَسُن ْبُن ُُمَمَّ ، َحدَّ َع ُعبَ ْيَد ْبَن ُعَمْْيٍ اّللَُّ َي َرضي َعائيَشَة ْعُت سَي َجْحٍش، يَ ُقوُل: بيْنتي َزيْ َنَب عيْنَد ََيُْكُث َوَسلََّم َكاَن َعَلْيهي هللاُ َصلَّى َّ النَِّبي َأنَّ َها: َعن ْ َعَليْ هللاُ َصلَّى ُّ النَِّبي َها َعَلي ْ َدَخَل أَي َّتَ َنا َأنَّ َوَحْفَصُة: َأََن فَ تَ َواَصْيُت ، َعَسًلا عيْنَدَها فَ ْلتَ قُ َوَيْشَرُب َوَسلََّم إيِّني هي ْل: ْنَك رييَح َمَغافيَْي، َأَكْلَت َمَغافيَْي، َفَدَخَل َعَلى إيْحَداُُهَا، فَ َقاَلْت َلُه َذليَك، فَ َقاَل: »اَل، َبْل ُد مي َشريْبُت َعَسًلا َأجي َ ُُتَرِيمُ ُّ ِلي ُ َلَك{ ]التحرمي: عيْنَد َزيْ َنَب بيْنتي َجْحٍش، َوَلْن َأُعوَد َلُه« فَ نَ َزَلْت: }ََي أَي َُّها النَِّبي إيََل -[1 َما َأَحلَّ اّللَّ 12 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 ]التحرمي: اّللَّي{ إيََل تَ ُتوََب ]التحرمي: 4}إيْن } هي أَْزَواجي بَ ْعضي إيََل ُّ النَِّبي َأَسرَّ }َوإيْذ َوَحْفَصَة: ليَعائيَشَة ]3 ] .» 27ليَقْوليهي: »َبْل َشريْبُت َعَسًلا “has told me al hasan bin muhammad bin shabbah has told us hajjaj from ibn juraij he said: atha` argued that he heard ubaid bin umair say: i heard aisha radiyallahu 'anha said: that the prophet sallallaahu 'alaihi wa sallam once stopped at the house zainab binti jahsy and he also drank honey there. then hafshah and i advised each other, that whoever among us is met by the prophet sallallaahu 'alaihi wa sallam should say: "indeed i get the smell of maghafir. have you finished eating maghafir?" finally he went in to meet one of the two and he revealed the sentence to him. finally he said: "no, but i only drink honey at the place of zainab binti jahsh and i will not do it again." then the verse came down: {o prophet, why do you forbid something that allah has made lawful} until his word: {if you both repent} that is to aisyah and hafshah." as for the quote from the verse {and when the prophet said a secret to some of his wives} namely related to his words: "even i only drink honey" for that incident, allah then rebuked the prophet muhammad through q.s. at-tahrim verse 1. this verse urges the prophet muhammad not to forbid what has been made lawful by allah just because his wives are jealous of one of them. the story of mariyatul qibtiyyah and the prophet's oath to hafshah the dispute between the wives did not stop at the story of zainab. mariyah was also one of the targets of aisyah and hafshah's jealousy. at first, aisyah and hafshah were not worried about mariyah al-qibtiyyah's presence because she did not live with them.28 however, because god's gift was given to her in the form of a gift from the son of the prophet muhammad, this made aisyah and hafshah's jealousy uncontrollable. until one day, mariyah went to meet the prophet who was at hafshah's house, while hafshah at that time went to visit her father umar ibn khattab. at the time when the prophet was having a 27 muhammad ibn ismail abu abdillah al-bukhari, shahih al-bukhari, (tt: dar thouq an-najah, 1422h), juz. 7, h. 44 28 aisyah abdurrahman, tarajum sayyidati baitin nubuwwah. , (kairo: dar alrayyan li at-turost, 1987), h. 279. alven putra: the prophet's household problems | 13 conversation (some think he was having sex) with mariyah, hafshah came. she waited outside because she saw that mariyah was inside. after mariyah came out, hafshah came in and cried and protested what she saw. seeing this, the prophet then forbade himself to mariyah on the condition that hafshah did not tell this to anyone. but hafshah couldn't help it and told aisyah and the news spread. as a result of that story, the friends then discussed and waited for what the prophet would do. this story in at-tabari's opinion is the reason for the revelation of q.s. attahrim verses 1-5 as follows. ُّ ُ َلَك( قال: حدثنا يونس، قال: أخربَن ابن وهب، قال: قال ابن زيد يف قوله: )ََيأَي َُّها النَِّبي َ ُُتَرِيُم َما َأَحلَّ اّللَّ ِلي إنه َوَجَدتي امرأة من نساء رسول هللا َصلَّى هللا َعَلْيهي َوَسلَّم مع جاريته يف بيتها، فقالت: َي رسول هللا أىن كان ال "اسُكِتي َوَسلَّم: رسول هللا َصلَّى هللا َعَلْيهي هلا فقال أهوهنِن عليك؟ وكنت ألحٍد، هذا األمر، َتْذُكريي َهَذا ا"، فقالت: َي رسول هللا وكيف ُتِرم عليك ما أحِل هللا لك حني تقول: َي َعَليَّ َحرَاٌم إْن قَ رُبْ تُ َها بَ ْعَد َهَذا أََبدا هي َ ُُتَرِيُم َما َأَحلَّ ُّ ِلي ا فقال هللا: )ََيأَي َُّها النَِّبي ا؟ فقال: وهللا ال آتيها أَبدا ُ َلَك( ... اآلية، قد هي علِي حرام أبدا اّللَّ ُ َمْوالُكْم َوُهَو اْلَعلييُم احلَْكييمُ لََّة أََْيَانيُكْم َواّللَّ ُ َلُكْم ُتَي 29.( غفرت هذا لك، وقولك وهللا )َقْد فَ َرَض اّللَّ on this incident, the prophet then took the attitude to separate beds from his wives for one month. he was alone in a remote place in the mountains of medina.30 meanwhile, hafshah was very sorry for what she did. umar ibn khattab advised him not to do it again. he advised that if it weren't for hafshah being umar's son, the apostle would not have wanted to see him again at his house. this story is found in several narrations of bukhari and muslim as follows: " has told us abu yemen has told us shu'aib from az zuhri he said: has informed me ubaidullah bin abdullah bin abu tsaur from abdullah bin abbas radiyallahu 'anhuma, he said: i always insisted on asking 'umar bin 29 muhamamad ibn jarir abu ja’far at-thabari, jami’ al-bayan fi ta’wil al-qur’an (muassasah al-risalah, 2000), juz. 1, h. 476. 30 abdussami’ al-anis, al-asalib an-nabawiyyah fi mu’alajat al-musykilat azzaujiyah (dar ibn al-jauzi, n.d.). 14 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 al khaththab about two women from the wives of the prophet sallallaahu 'alaihi wa sallam, whom allah said to them bot : “ قُ ُلو َصَغْت فَ َقْد اّللَّي إيََل تَ ُتوََب إيْن {} ُبُكَما until one day, he performed hajj and i also performed hajj with him. on the way he stepped aside to relieve himself, so i followed him with a water bag. he also defecated, and he came back i poured water on his hands, then he performed ablution. that's when i asked: "o amirul mukminin, who are the two women from the wives of the prophet sallallaahu 'alaihi wa sallam whom allah ta'ala said to them: “ { تَ ُتوََب إيََل اّللَّي فَ َقْد َصَغْت قُ ُلوُبُكَماإينْ if you both repent to allah, then indeed your hearts are both inclined (to receive goodness)." umar replied: "it is really surprising for you, o ibn abbas. the two women are 'aisyah and hafshah." then 'umar narrated his hadith more broadly, he said: in the past, i had a neighbor from the ansar in banu umayyah bin zaid who were poor residents of manidah. we took turns to attend the assembly of the prophet sallallaahu 'alaihi wa sallam. i attended one day and he was present one day. if i was present, then i would convey the things that were conveyed by him in the form of revelation or something else on that day. and if it was his turn, he would do the same. we are the quraysh whose position is always above the women. and after we met the ansar, it turned out that they were a people who were heavily influenced by their women. so our wives began to imitate and adopt the customs and habits of the ansar women. then i invited my wife to have a discussion, and she argued against my argument. i denied his treatment, he said: "why don't you invite me to discuss? by allah, indeed the wives of the prophet sallallaahu 'alaihi wa sallam invited him to discuss. even today until tonight, one of them silenced him. " i was surprised by that too. i said to him: "indeed it has been a loss for any of them who did this." after that, i rushed to tidy up my clothes and then went to hafshah. i said to him: "o hafshah, has any of you caused the prophet sallallaahu 'alaihi wa sallam to be angry today and into the night?" he replied: "yes." i said: "indeed, you have lost. do you feel that if allah were to become angry with the anger of the messenger of allah -peace and prayer of allah be upon him and you would perish?. and do not silence it. ask me what you want. do not be jealous of your honey which is more loved by the prophet sallallaahu 'alaihi wa sallam which means 'aisyah-." 'umar said: previously, we had spoken to each other that ghassan was preparing cavalry to fight us. on the day it was his turn, my friend from the alven putra: the prophet's household problems | 15 ansar attended the assembly and then came back to see me after the isha' prayer. he knocked on my door very loudly and said: "hurry up and open it!" so i immediately went out to meet him. he said: "indeed, today a great thing has happened." i asked: "what was that? has ghassan come?" he replied: "no, even bigger than that. the prophet sallallaahu 'alaihi wa sallam has divorced his wives." ubaid bin hunain said: he heard ibn abbas, from 'umar, he said: "the prophet sallallaahu 'alaihi wa sallam left his wives." so i said: "really, hafshah has lost." i had expected this to happen. i immediately packed my clothes, then prayed fajr with the prophet sallallaahu 'alaihi wa sallam. after that, the prophet sallallaahu 'alaihi wa sallam entered his drinking place and stayed there. then i went in to see hafshah, it turned out that she was crying. i said to him: "what made you cry? didn't i remind you of this? did the prophet (sallallahu 'alayhi wa sallam) divorce you?" he replied: "i don't know, he was alone in a drinking place." so i immediately went out and went to the pulpit, it turned out that there were several people around, some of them were also crying, so i sat with them for a while and then i couldn't control the atmosphere anymore. so i came to the drinking place that the prophet sallallaahu 'alaihi wa sallam used to stay. i said to his slave: "ask permission for 'umar." then the slave entered and spoke to the prophet sallallaahu 'alaihi wa sallam then came back and said: "i have spoken to the prophet sallallaahu 'alaihi wa sallam and have also mentioned you, but he is silent." finally i came back and sat down again with a group of people who had been around the pulpit. after that, i was impatient, so i went to the slave again and said to him: "ask permission for 'umar." he entered then returned saying: "i have mentioned you, but he remains silent." i came back again and sat down with some of the people on the pulpit. however, i couldn't wait any longer and went to the slave and said: "ask permission for 'umar." he entered and returned saying: "indeed, i have mentioned your name, but he remains silent." so when i turned to leave, suddenly the slave called me and said: "verily the prophet sallallaahu 'alaihi wa sallam has allowed you." finally, i met the prophet sallallaahu 'alaihi wa sallam who was lying on the sand on a mat without a mattress. the sand had marks on the sides of his body. he had a leather pillow filled with coir. i saluted him and said standing up: "o messenger of allah, have you divorced your wives?" so he raised his eyes to me and replied: "no." so i said: "allahu akbar." i said again standing up: "i heard, o messenger of allah, if you could see me. we are the quraysh who always rule over women. however, when 16 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 we came to medina, it turned out that they were a people dominated by women." then the prophet sallallaahu 'alaihi wa sallam smiled. then i said again: "o messenger of allah, if you wanted to see me. i have met hafshah and said to her: 'never be jealous when your neighbor is more beloved to the prophet sallallaahu 'alaihi wa sallam which means 'aisha-.'" then the prophet sallallaahu 'alaihi wa sallam smiled again. so at that time, i sat down and raised my eyes towards his house. so by allah, i did not see anything in his house except for three tanned skins. i said to him: "o messenger of allah, pray to allah for your ummah. because the persians and romans have been given freedom, and they have also been given the world, even though they do not worship allah." finally the prophet sallallaahu 'alaihi wa sallam sat down previously lying down. then he said: "is this your attitude, o ibn alkhattab? indeed, they are a people whose goodness has been hastened in the world." i said: "o messenger of allah, ask forgiveness for me." so the prophet sallallaahu 'alaihi wa sallam left his wives because of that. namely, when hafshah spread it to 'aisyah, that is for twenty-nine days. at that time he said: "i will not enter to meet them for a month." that is, because of the severity of his irritation with them, namely when allah rebuked him. and when twenty-nine days had passed, he met 'aisyah and he started from her. so ' aisyah also said to him: "o messenger of allah, you have actually sworn not to meet us for a whole month. while today you have just entered the twenty-ninth day, as i counted." then he said: "indeed the count of the month is twenty-nine days." and indeed the number of days in that month is twenty-nine nights. 'aisyah said: then allah ta'ala revealed the verse at takhyir (the verse that contains the choice to remain the wife of the prophet or not). he started with me, the first woman from his wives. and i prefer him. after that, he gave a choice to all his wives, and they answered as aisyah said.".31 the failure of the prophet's marriage with asma 'al-kindiyyah in another narration, it is narrated that sayyidah aisyah with her intelligence was able to thwart the prophet's marriage to a woman from bani kindah named asma binti nu’man bin al-aswad al-kindiyyah aljauniyyah.32 31 al-bukhari, shahih bukhari, (tt: dar thouq an-najah, 1422h), juz. 3, h. 133 32 there is a difference in names in the narrations of the scholars', some say that it is the son of asma al-kindah's uncle as in the book sirah ibn hisham, malikah bint alven putra: the prophet's household problems | 17 bani kindah named aisyah felt rivaled by the presence of the. after the ijab-kabul made by the prophet, aisyah together with hafshah and saudah planned a trick so that asma was sent back by the prophet to her parents. aisyah called hafshah and asked her willingness to tell asma binti nu'man that if the messenger of allah came, he would be very happy if he came to his wife to be greeted with the words "a'udzu billah". hafshah then did what aisyah said. he advised asma not to forget to say that when the prophet entered his residence. as a newcomer, asma did not have any prejudice and carried out hafshah's instructions. when the prophet muhammad entered his residence, with a beaming face, asma said "a'udzu billah". immediately the prophet muhammad was shocked while looking away and said "you have asked allah for protection", immediately the prophet left asma, canceled his marriage and ordered one of his friends to hand over a certain gift (mut'ah) to asma and take her home to her parents. asma's father came to return his daughter to the prophet and told him that what she told was a hint from his wife hafshah. however, the prophet muhammad refused and he did not want to approach asma. this story in hamid al-husaini's opinion is very weak and even rejected by the scholars. the reason is that it is impossible for the prophet to divorce his wife just because of a misunderstanding of the words spoken with the intention of pleasing him.33 the slander of aisyah' affair (haditsul ifki) the slanderous story of aisyah's infidelity became one of the most influential household tempests. not only did the prophet receive an immediate revelation of his answer, but also social pressure that clouded aisyah's psychological atmosphere. the story of aisyah's infidelity slander in many hadith narrations is called the hadist ifki. it was started from the lottery of the prophet's wives who fell on aisyah to accompany the prophet in the musthaliq war. after the war was over and the muslim daud al-laitsiyyah in the book thabaqat al-kubra at-tabari, and in another version named fatima bint ad-dhahak al-kalabiyyah. 33 al-husaini, baitunnubuwwah, rumah tangga nabi muhammad saw, h. 115 18 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 troops were about to leave for medina in the morning, sayyidah aisyah was defecating. the troops prepared the haudaj, a small tent on a camel's hump as aisyah's vehicle. however, seeing the large amount of luggage on the camel, and aisha's small body, the soldiers thought that ayesha was already in the tent. after returning from defecating, aisyah felt her neck and did not find the necklace there. she then returned to the place where she needed to go and searched for it for a long time until she finally found it in a thick pile of sand. sayyidah aisyah returned to the camp and was ready to go home, but she saw that all the troops had come a long way. she thought that the troops would come back to pick her up after seeing that she was not in her haudaj, but that assumption did not happen. sayyidah aisyah was confused and prayed, until then a young man named shofwan ibn mu'athol came riding a horse back from the muraisi war. he also asked aisyah, "aren't you the wife of the prophet? why are you here alone? aisyah answered by lowering her gaze. hearing this, shofwan also invited aisyah to get on his horse to go home together to medina. during the trip, the two did not speak at all. sayyidah aisyah was on a horse, while shafwan walked beside her. arriving in medina, shafwan immediately took aisyah to the compound of the prophet's wife. aisyah did not realize that the entire medina was discussing her return with the young man. the news of this affair was blown by a medina hypocrite named 'abdullah bin ubay, and disseminated by hamnah bint jahsy (the sibling of zainab binti jahzy). ayesha felt the attitude of the prophet who was very cold and different, but aisha did not know where she was wrong. this situation made aisyah sick, suffering until she was thin and pale. aisyah was temporarily staying at her mother's house, ummu rumman. after several months, there was no change in the attitude of the apostle, this made aisyah suffer even more. after aisyah found out about the rumors of her affair, she then asked her mother why she wasn't told? her mother then cheered her up by saying she didn't believe the news. when the prophet visited him again, the prophet asked her to repent. aisha also refused the prophet's request because she felt she did not do it. when the prophet muhammad alven putra: the prophet's household problems | 19 was about to leave and go home, he fell asleep and was covered by ayesha because the revelation came down to him. the revelation was q.s an-nur verses 11-19 which contained news that aisyah was actually slandered. after receiving the revelation, the prophet then conveyed it to the muslims in the mosque. in addition to this verse, the prophet also received the revelation of surah an-nur verse 4.34 the slander of mariyah al-qibtiyyah's affair with a slave as a wife who did not hold the title of ummul mukminin like the others, mariyah al-qibtiyyah did not become the object of jealousy of the prophet's wives. however, since the news that mariyah was pregnant, the jealousy of the wives was evident and very visible. this jealousy turned out to be nothing compared to the slander that was exhaled by a number of people in medina. they accused mariyah of having an affair with a male slave who had come with her from egypt named mabrur. this slave was in charge of serving all of mariyah's daily needs such as looking for firewood, fetching drinking water. however, the allegations were false and unproven. allah showed irrefutable evidence that the slave was castrated, as in the following hadith narrated by imam bukhari: ثَ َأْخرَبَََن َسَلَمَة، ْبُن ََحَّاُد ثَ َنا َحدَّ اُن، َعفَّ ثَ َنا َحدَّ َحْرٍب، ْبُن زَُهْْيُ َثِني َهُم َحدَّ يُ ت َّ َرُجًلا َكاَن َأنَّ أََنٍس، َعْن بيٌت، ُمِي َوَلدي َرُسولي هللاي َصلَّى هللاُ َعَلْيهي َوَسلََّم، فَ َقاَل َرُسوُل هللاي َصلَّى هللاُ َعَلْيهي َوَسلََّم ليَعلييٍِ : »اْذَهْب فَاْضريْب ُعنُ َقُه« ِبي يَ َترَبَّ رَكييٍِ يفي ُهَو فَإيَذا َعلييٌّ َلُه َفَأََتُه لَْيَس ََمُْبوٌب ُهَو فَإيَذا َفَأْخَرَجُه، يََدُه فَ َناَوَلُه اْخرُْج، : َعلييٌّ َلُه فَ َقاَل فييَها، ُد َّ َصلَّى هللاُ َعَلْيهي َوَسلََّم، فَ َقاَل: ََي َرُسوَل هللاي إينَُّه لَ َكرٌ َمْجُبوٌب َما َلُه ذَ ذََكٌر، َفَكفَّ َعلييٌّ َعْنُه، ُُثَّ أََتى النَِّبي 35 “it has been told to me zuhair ibn harb, from affan, from hammad ibn salamah, it has been told to us tsabit, from anas's friend that there was a man who was accused of having an affair with ummi walad (mariyah alqibtiyah). the prophet then ordered ali to cut off his head. ali then went to the man who was in the container cooling his body. ali then ordered him out and helped him to go up naked, and at that moment it was seen that the slave had been castrated and had no dzakar and ali canceled his intention. ali then conveyed it to the prophet." 34 hadith ifki narrated by many muhaddits both in the sahihain, the book of sunan, and thbaqat ibn sa'ad, etc. 35 al-bukhari, shahih al-bukhari, (tt: dar thouq an-najah, 1422h), juz. 4, h. 2134 20 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 the death of ibrahim, the son of mariyah al-qibtiyyah besides khadijah, the only wife of the prophet blessed with children was mariyah al-qibtiyyah, a slave of the prophet who legally became a wife according to the law, but did not live with another wife of the prophet. at the time of marriage to mariyah, the prophet's age at that time was 60 years old. thanks to allah's permission and mercy, mariyah gave birth to a son, who was named ibrahim. on learning that mariyah was pregnant, the prophet moved mariyah to the outskirts of medina and was accompanied by her brother sirin. exactly in the year 8 hijri, mariah gave birth with the help of the wife of abu rafi' midwife.36 the name ibrahim was taken from the name of the first arab ancestor, the father of prophet ismail, namely prophet ibrahim. unfortunately the prophet's happiness did not last long. when ibrahim became one year old, ibrahim suffered from illness.37 the prophet had ordered ibrahim to get the best treatment, but allah had other plans and ibrahim passed away. this incident made the prophet feel very sad to see his son who had died. with tears in his eyes, he looked at his son's pale face, his breathing was heavy, and his heart rate was getting softer. while wiping the tears that rolled down his cheeks, he said "o my son ibrahim, before allah we cannot give you any help." the messenger of allah then kissed the body of ibrahim which was still in his mother's lap, he said again "o my son ibrahim, if death is not something that is true and not a promise that must be true. if the latter would not catch up with the former, of course we would be sadder than the present. o ibrahim, we are really sad that you have left” as narrated in the hadith: ُُنَْْيٍ ْبني هللاي َعْبدي ْبُن ُد َوُُمَمَّ َحْرٍب، ْبُن زَُهْْيُ ثَ َنا ليزَُهْْيٍ َحدَّ ُعَليََّة، َواللَّْفُظ اْبُن َوُهَو إيْسَاعييُل ثَ َنا َحدَّ قَااَل: ا ْن َرُسولي هللاي َعْن أَيُّوَب، َعْن َعْمريو ْبني َسعييٍد، َعْن أََنسي ْبني َماليٍك، قَاَل: »َما َرأَْيُت َأَحدا ْلعيَيالي مي َكاَن أَْرَحَم َبي يَ ْنطَليقُ يَنةي، َفَكاَن عاا َلُه يفي َعَواِلي اْلَمدي ُمْسََتْضي يُم قَاَل: »َكاَن إيبْ رَاهي فَ َيْدُخُل َصلَّى هللاُ َعَلْيهي َوَسلََّم«، َمَعُه َوََنُْن نا رُُه قَ ي ْ ئ ْ َخُن، وََكاَن ظي يُم قَاَل َرُسوُل هللاي اْلبَ ْيَت َوإينَُّه لَُيدَّ َ إيبْ رَاهي ا تُ ُويِفي ُع« قَاَل َعْمٌرو: فَ َلمَّ ا، فَ َيْأُخُذُه فَ يُ َقبِيُلُه، ُُثَّ يَ ْرجي 36 hmh al-hamid al-husaini, baitunnubuwwah; rumah tangga nabi muhammad saw, h. 232. 37 aisyah abdurrahman, tarajum sayyidati baitin nubuwwah, h. 407 alven putra: the prophet's household problems | 21 ًَل َرْيني ُتَكمِي ئ ْ يَم اْبِني َوإينَُّه َماَت يفي الثَّْديي َوإينَّ َلُه َلظي « )رواه ني َرَضاَعُه يفي َصلَّى هللاُ َعَلْيهي َوَسلََّم: »إينَّ إيبْ رَاهي اْْلَنَّةي 38البخاري( ibrahim's body was then bathed by al-fadhl ibn abbas. the companions then came to pray and to bury ibrahim's body. after returning from the tomb, the companions who brought ibrahim's body saw the light of the sun getting dimmer and dimmer until there was a solar eclipse. the companions began to discuss that the cause of the eclipse was the death of the prophet's son, ibrahim. the rumors came to the prophet and then he explained that “the sun and the moon are two signs that show the power of allah. eclipses of the sun and moon do not occur because of someone's death." عْ سَي قَاَل: قَ ْيٍس، َعْن إيْسَاعييَل، َعْن َُحَْيٍد، ْبُن يُم إيبْ رَاهي ثَ َنا َحدَّ قَاَل: َعبَّاٍد، ْبُن َهاُب شي ثَ َنا َمْسُعوٍد، َحدَّ َأََب ُت ال قَاَل َوَلكي يَ ُقوُل: ، النَّاسي َن مي َأَحٍد ليَمْوتي َفاني يَ ْنَكسي الَ َوالَقَمَر ْمَس الشَّ »إينَّ َوَسلََّم: َعَلْيهي هللاُ َصلَّى ُّ ُهَما نَِّبي ن َّ ْن آََيتي اّللَّي، فَإيَذا رَأَيْ ُتُموُُهَا، فَ ُقوُموا، َفَصلُّوا« 39آيَ َتاني مي "shihab bin 'abbad told us: ibrahim bin humaid from isma'il from qais said: i heard abu mas'ud say: the prophet sallallaahu 'alaihi wa sallam said: verily the sun and the moon will not eclipse because of the death of one of the people, but they are two signs of the greatness of allah. if you see the eclipse of both, then pray." the prophet's meth od of ove rcom ing h ousehold pro blems in dealing with various problems in the household, the prophet muhammad had a method in solving them. the prophet always looked at situations and conditions in taking actions and decisions to be made. there were times when the prophet rebuked directly, jokingly, patiently and decisively and by separating himself. smiling and joking the problem that the prophet muhammad often faced was the jealousy of his young wife, aisyah, to ummu salamah.40 aisyah's jealousy 38al-bukhari, shahih bukhari, (tt: dar thouq an-najah, 1422h), juz. 4, h. 1808 39 al-bukhari, shahih bukhari, (tt: dar thouq an-najah, 1422h), juz. 2, h. 34. muslim, shahih muslim, (beirut: dar al-jail, 1334 h), juz 3, no hadis 2071, h. 35 40 al-anis, al-asalib an-nabawiyyah fi mu’alajat al-musykilat az-zaujiyah, h. 78. 22 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 was responded to by the prophet with a joke as in the hadith narrated by bukhari, َعْن ُعْرَوَة، ْبني َشامي هي َعْن ُسَلْيَماَن، َعْن ي، َأخي َثِني َحدَّ قَاَل: اّللَّي، َعْبدي ْبُن إيْسَاعييُل ثَ َنا َعائيَشَة َحدَّ َعْن ، أَبييهي َيا َوفييهي َشَجَرٌة َقْد أُكيَل مي َها، قَاَلْت: قُ ْلُت ََي َرُسوَل اّللَّي، أََرأَْيَت َلْو نَ َزْلَت َوادي ُ َعن ْ َي اّللَّ َها، َوَوَجْدَت َشَجراا َرضي ن ْ الَّذي »يفي قَاَل: بَعيْيََك؟ تُ ْرتيُع أَيِيَها ُكْنَت يفي َها، ن ْ مي يُ ؤَْكْل َعَلْيهي َِلْ هللاُ َصلَّى اّللَّي َرُسوَل َأنَّ تَ ْعِني َها« ن ْ مي يُ ْرَتْع َِلْ ي َوَسلََّم َِلْ يَ تَ َزوَّْج بيْكراا َغْْيََها )رواه البخاري( 41 “telling us ismail ibn abdullah, he said: tell us my brother, from sulaiman, from hisham ibn urwah from his father, from aisyah, may allah be pleased with her, he said: i said: o messenger of allah, what would you think if you came to a valley where there is grass that has been eaten, then you find there is grass that has not been eaten, then where will you moor your camel? so the prophet replied; certainly a place that has never been eaten. namely: that the prophet -sallallaahu 'alaihi wa sallam never married a maiden other than her.” (hr. bukhari) aisyah's question above was something that was natural, because it came from the bottom of a heart full of love, but sometimes the husband might view the question as a form of wife interference in his affairs, maybe even the husband would think his wife's love has exceeded the limit. to deal with the conditions of jealousy above, the prophet faced it jokingly. giving reprimand in responding to the problems that occurred in the prophet's household, he resolved them by rebuking his wife immediately. like the story of aisyah who was jealous of khadijah. this jealousy arose because the prophet muhammad always prayed for khadijah when he remembered her. the prophet's prayer disturbed aisyah because according to her khadijah was dead but still praised by the prophet. this story is like the hadith narrated by ath-thabrani in the book mu'jam alkabir; َيْسَأمُ جَيَة َِلْ َيُكْن ذََكَر َخدي إيَذا َوَسلََّم ْستيْغَفاري قَاَلْت َعائيَشُة: َكاَن َرُسوُل هللاي َصلَّى هللاُ َعَلْيهي َها َواالي ْن ثَ َناٍء َعَلي ْ مي ، نِي السِي ْن َكبيْيَةي مي هللاُ َعوََّضَك َقْد قُ ْلُت: َأْن إيََل اْلَغْْيَُة َواْحَتَمَلْتِني يَ ْوٍم َذاَت َفذََكَرَها َرُسوَل هَلَا، فَ َرأَْيُت قَاَلْت: 41al-bukhari, shahih bukhari, (tt: dar thouq an-najah, 1422h), juz. 7, h. 5. alven putra: the prophet's household problems | 23 َب َغَضباا َسَقطَ ي: اللُهمَّ إينََّك إيْن أَْذَهْبَت َعِنِي َغَضَب هللاي َصلَّى هللاُ َعَلْيهي َوَسلََّم َغضي ي، فَ ُقْلُت يفي نَ ْفسي ْلدي يفي جي ا َرَأى َرُسوُل هللاي َصلَّى هللاُ يُت، فَ َلمَّ ي َقْد َرُسولي هللاي َصلَّى هللاُ َعَلْيهي َوَسلََّم َِلْ أَذُْكْرَها بيُسوٍء َما بَقي َعَلْيهي َوَسلََّم الَّذي قَاَل: يُت، ِنِي َلقي مي َوُرزيَقْت النَّاُس، َبِني إيْذ َكذَّ قَ ْتِني َوَصدَّ النَّاُس، َ ِبي إيْذ َكَفَر ِبي آَمَنْت َلَقْد َوهللاي ؟ قُ ْلتي »َكْيَف » ِنِي 42اْلَوَلَد إيْذ ُحريْمتييهي مي “from 'aisyah r.a. said, "when the messenger of allah remembered khadija, he did not tire of worshiping and asking forgiveness for her. one day, the prophet muhammad mentioned the name of khadijah ra. until i was jealous, then i said, "indeed allah has replaced for you from "that old woman!" then i saw the messenger of allah (pbuh) so angry that i regretted it. i promised myself, "o allah, if you remove the anger of your messenger because of my words, then i will not say bad things about khadija for the rest of my life. when he heard what i said the prophet said “what did you say earlier? i swear by allah, khadija really believed in me when people were against me, justified me when people thought i was lying, gave me offspring when other women did not give it to me." (hr. thabrani) being patient and firm rasulullah was a figure who was known to be patient. he was very patient in dealing with the jealous behavior of sayyidah aisyah which was classified as outrageous. sayyidah aisyah was someone who could not control her jealousy towards the other wives of the prophet, this might be due to the age of sayyidah aisyah who was still relatively young. this incident was narrated by imam bukhari in his work al-jami' al-sahih, ُّ قَاَل َكاَن النَّبي أََنٍس ثَ َنا اْبُن ُعَليََّة َعْن َُحَْيٍد َعْن ثَ َنا َعليىٌّ َحدَّ عليه وسلم َحدَّ بَ ْعضي نيَسائيهي صلى هللا عيْنَد نينَي بيَصْحَفٍة فييَها طََعاٌم ، َهاتي اْلُمْؤمي ُّ َفَأْرَسَلْت إيْحَدى أُمَّ ِفي بَ ْيتيَها -صلى هللا عليه وسلم -َفَضَرَبتي الَِّتي النَّبي ْحَفُة فَانْ َفَلَقْت ، َفَجَمعَ مي َفَسَقَطتي الصَّ ُّ َيَد اْْلَادي ْحَفةي ، ُُثَّ َجَعَل جَيَْمُع صلى هللا عليه وسلم النَّبي فيَلَق الصَّ بيَصحْ أُتيَى َحِتَّ َم اْْلَادي َحَبَس ُُثَّ ، » ُكْم أُمُّ َغاَرْت « َويَ ُقوُل ْحَفةي الصَّ ِفي ى َكاَن الَّذي الطََّعاَم عيْندي فييَها ْن مي َفٍة َفَدفَ ، بَ ْيتيَها ِفي ُهَو الَِّتي الَِّتي بَ ْيتي ِفي اْلَمْكُسورََة َوأَْمَسَك ، َصْحَفتُ َها َرْت الَِّتي ُكسي إيََل يَحَة حي الصَّ ْحَفَة الصَّ َع 43َكَسَرتْ 42 al-thabrani, al-mu’jam al-kabir, (kairo:maktabah ibn timiyah, 1994), juz 23, h. 13. 43 al-bukhari, shahih al-bukhari, (riyadh: dar el-salam, 1419 h), juz 13, h. 197 24 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 has told us ali has told us ibnu ulayyah from humaid from anas he said; once the prophet sallallaahu 'alaihi wasallam was at his wife's place. then one of the ummahatul mukminin sent a dish filled with food. so the prophet's wife who was at his house at that time dropped a plate containing food, so he immediately collected the food that was scattered into the plate, then he said: "your mother seems to be burning with jealousy." then he restrained the khadim (helper) until a plate was brought from the wife's house which he used to live in. then he handed a good plate to the wife whose plate was broken, and left the broken plate at the wife's house who broke it. (hr. bukhari) al-hafiz ibn hajar said, the words of the prophet muhammad "your mother is jealous" was a form of tolerance not to criticize the perpetrators ecause jealousy like that is the habit of women who were married, where they could not hold back the turmoil of their heart.44 in this hadith, it is seen that the prophet saw did not immediately punish aisyah for breaking the plate nor did she say words that could hurt her heart. this is a form of patience of the prophet muhammad saw. besides that, the prophet was also firm regarding aisyah's actions that had broken the plate and ordered her to replace the plate that had been broken. method of separating wife one of the methods used by rasulullah saw in dealing with household problems, after giving advice, joking, and polite reprimands was to separate the wife. separating his wife in the sense of not providing her with inner support was a severe psychological punishment. this method the prophet used at the time of the tahrim event which was enshrined by allah in the qur'an surah at-tahrim verses 1-5. the story of tahrim is the most important story that shows the wisdom of the prophet in dealing with household problems. prophet muhammad took strict measures so that wives would not overdo it with other wives just out of jealousy. in the story the author has described above, the prophet fulfilled his commitment to affirming his wives. however, the prophet kept his promise to return to his wives who were willing to recommit. this is as 44 ibnu hajar, fathul bari syarh sahih bukhari, (beirut: dar el-ma’rifah, 1379 h), juz 5, h. 126 alven putra: the prophet's household problems | 25 mentioned in the story of mariyatul qibtiyyah and the prophet's oath to hafshah above. conclusion even though the prophet muhammad was a messenger of allah, he was still an ordinary human being who faced the problems of domestic life. with a variety of different wife characters, the prophet muhammad always tried to create harmony and tranquility in the household. even though justice couldn't be done in the heart, but the prophet muhammad tried to divide the turn fairly among his wives. he even responded very wisely to the jealousy of his wife which could still be tolerated. however, if the action went beyond the limits, then the prophet took a firm decision so that it would not happen again. there were so many problems faced by the prophet, but he still solved them relevantly according to the conditions and situations. interestingly, the prophet muhammad faced the contention, jealousy, and mistakes of the wives in very diverse ways. at one time he used smiles and jokes to respond to the jealousy of sayyidah aisyah, but at another time the prophet gave a warning, was patient and firm and even separated his wife. bib lio graphy abdurrahman, aisyah. tarajum sayyidati baitin nubuwwah. kairo: dar alrayyan li al-turats, 1987. al-anis, abdussami’. al-asalib an-nabawiyyah fi mu’alajat al-musykilat az-zaujiyah. dar ibn al-jauzi, n.d. al-bukhari, muhammad ibn ismail abu abdillah. shahih al-bukhari. dar thouq an-najah, 1422. al-husaini, al-hamid. baitunnubuwwah. jakarta: pustaka hidayah, 1993. al-mubarakfury, syaikh shafiyurrahman. sirah nabawiyah. bandung: mizan, 2013. at-thabari, muhamamad ibn jarir abu ja’far. jami’ al-bayan fi ta’wil alqur’an. muassasah al-risalah, 2000. at-thabrani. al-mu’jam al-kabir. kairo: maktabah ibn taimiyah, 1994. 26 | ajis : academic journal of islamic studies, vol. 7, no. 1, 2022 badri, muhammad arifin. “hakikat cemburu dalam rumah tangga (studi deskriptif tentang kehidupan nabi dengan istri-istrinya).” almajaalis 2 (2015): 123. https://doi.org/https://doi.org/10.37397/almajaalis.v2i2.29. ———. “merajut cinta melalui komunikasi dalam rumah tangga nabi shallallahu ’alaihi wa sallam.” al-majaalis: jurnal dirasat islamiyah 2 (2014): 162. https://doi.org/https://doi.org/10.37397/almajaalis.v2i1.25. bali, wahid ibn abdu as-salam , al-khulasah al-bahiyyah fi tartib ahdas sirah an-nabawiyah, mesir: dar al-fawaid, 2011 hasanah, siti salmi. “nilai edukasi kasih sayang dalam kehidupan rumah tangga rasulullah saw.” dedikasi pendidikan 1 (2017): 185. hardivizon, hardivizon. “telaah historis-hermeneutis hadis-hadis tentang ayah.” fokus jurnal kajian keislaman dan kemasyarakatan 3, no. 2 (2019): 147–70. doi:10.29240/jf.v3i2.616. ibnu hajar, fathul bari syarh sahih al-bukhari, beirut: dar el-ma'rifah, 1379 h muslim bin hajjaj, shahih muslim, beirut: dar al-jail, 1334 h musthafa as-siba’i, yang tersembunyi dari sirah nabi, memahami rahasia di balik peristiwa bersejarah dalam hidup rasulullah, ciputat: lentera hati, 2019 rahmah, mariyatul norhidayati. “romantika rumah tangga rasulullah saw.” al-hiwar 03 (2015): 27. https://doi.org/10.18592/alhiwar.v3i5.1197. shihab, m. quraish, membaca sirah nabi muhammad saw dalam sorotan al-qur'an dan hadis-hadis shahih, ciputat: lentera hati, 2014 ajis : academic journal of islamic studies vol. 3, no. 1, 2018 iain curup – bengkulu | p-issn 2580-3174, e-issn 2580-3190 available online: http://journal.staincurup.ac.id/index.php/ajis interaction of islam with local culture zayadi hamzah iain syaikh abdurahman shidik bangka belitung zayadihamzah@gmail.com abstract: to understand the social and religious phenomena associated with islamic relations with local culture in the rite of the passage of the family in general with respect to the scope of religious theory as a cultural or religious subsystem as social reality, where religion (islam) is a social reality confronted with the process of interaction of islam with the local culture in which islam is embraced.the process of interaction of islam with local culture in this study is expected to give birth to acculturation, assimilation, accommodation, conflict, and integration. this process looks at how acculturation, assimilation, accommodation, conflict, and integration exist between islam and local culture in a social constructivist framework by focusing on what lies behind actions, from the various rituals of the family life cycle. it is assumed that islamic relations with local culture will occur in several forms: first: the possibility of coexistence or adhesion between islam and rejang culture without mutual intervention and interruption; second: the possibility of integration or cohesion whether in the form of islamic permeation into local culture or adaptation of local culture to islam, both symbolically and substantially, and third: the possibility of conflict between islam and local culture both latent and manifest. keyword: interraction, islam; local culture introduction the creation of human is the realization of his caliphate, in the form of a variety of looks and potentials, in language, color, ethnicity, social status, and so forth. in the sufistic tradition the phenomenon of diversity is referred to as "tajally", the glorification of divine majesty1. so the color and cultural character of muslims in each locality is quite diverse. sayyed hossain nasr2 mentions at least there are three root issues that can form 1 more detail philosophical explanation of the concept of the formation of creatures in the concept of philosophy, see the order of the qur'an, too of islam, (bandung: mizan 2005), p. 47-50 2 see his creation, islamic life and thoughts, (usa: unwin paperback, 1984) p. 37 mailto:zayadihamzah@gmail.com 2 | ajis, vol. 3 no. 1, juni 2018 a variety of muslim civilization among one region with other different regions. all three are the basic potential for the formation of the behavior and patterns of civilization, three things are; first, ethnic and racial characteristic. second, the historical experience and awareness factors (the common historical experience and the type of awareness of a certain community passeses of the past) and the third, the demographic and geographical characteristic. the first factor of ethnic and human race, usually has a major influence on the formation of the character of language and literature, writing, art style, various forms of jewelry, clothing, architecture, music, food and so on. the various external identities, seemingly more prominent are determined by this one factor. in connection with islam aljabiri mentions the ethnic and racial characteristics of islam.3 the second factor of historical experience is seen as having a powerful influence in distinguishing the color of islam in every region, not only as a cultural identity-maker, but also in establishing local cultural patterns. the similarity of historical experience can be the similarity of experiencing a certain pre-islamic culture.4 according to lewis the similarity of historical experience can also be a common experience of islamization.5 most of the people living in central, north africa, and indian have a relatively similar history of islamization through military expansion and others such as southeast asia through trade and sufi characters and their tarekat.6 while the third factor of population and natural environment, those are often very decisive in forming waves or accumulators that bring the flow of change is different from one region to another. the dynamics of politics, economics and other contemporary situations are usually played by this factor. can be distinguished how the conditions of steppe region, desert, mountains, islands, coastal, hinterland, city, village, and so on, all have contributed greatly in the formation of different mentality to the inhabitants. according to nasr geographical terms have caused some muslim societies to be isolated and surrendered to certain natural conditions, such as those living in mountainous areas, on the contrary the 3 see: muhammad ‘abid al-jabiri, at-turrathwa al-hadarah :dirasahwamunaqashah, (beirut: al-markazath-thaqafi al-‘arabi, tt), p. 222 4 seyyedhussain nasr, islam in the word: cultur diversity within spiritual unity” dalamcultur, 1977, volume iv, nomor 1 5 bernard lewis, “tentangperadabanislam” dalamulumul qur’an. (jakarta: yayasanparamadinan, 1989), nomor 1, april-juni 6 m. a fatahsantoso “agama dankeragamankebudayaan :perspektifperadabanislam” dalam zakiyuddin baidhawi dan mutaharun jinan (ed) agama dalam pluralitas budaya lokal, p. 51. zayadi, interraction of islam | 3 geographical terms which led to some others are very open, as they are at the crossroads of trade routes or the expansion of the military that being them as part of one particular type of islamic culture.7 interaction of islamic values with local cultural values the conceptualized framework is methodologically used in view of the relationship of islam to the local culture of the reality of islamic idealism and the reality of islam. islamic idealism is a permanent islam sourced from revelation and al-sunnah have an absolute truth that theologically must be fully believed. in islam the ideal of the concept of reality has been arranged and given its guidance from the official source of islamic teachings namely al-qur'an and an explanation of its technical guidance in al-sunnah.8 the form of religious rituals in the life cycle and accommodation of external elements not found in the two official sources are considered to be unofficial or unjustified. while religion (islam) as a social reality is not only seen as a theological phenomenon containing the content of doctrine that comes from revelation in the form of teachings that have absolute truth. but religion (islam) can be seen as a social-cultural phenomenon that constitutes culture as reflection and implementation of theological consciousness. religion as a social institution or as a set of symbols used in social life is a doctrine residing in the sacred domain confirmed by revelation.9 while islam as a reality of culture is in the domain of profane loading system of islamic values contained in a number of distinct cultural values, with varied variants, in which islam as a doctrine become the source of the formation of traditions in a particular community.10 islam is not only 7 nasr, islam in the world; culture diversity within spritual unity “dalam culture, 1977, volume iv, nomor 1. 8paryanto, islam, akomodasi budaya dan poskolonial, dalam zakiyuddin dan jinan (ed) islam dalam pluralitas budaya, p. 64 9 parsudi suparlan, kebudayaan masyarakat agama; agama sebagai sasaran penelitian antropologi’ dalam pasudi suparlan (ed) pengetahuan budaya, ilmu-ilmusosial dan pengkajian masalah-masalah agama, (jakarta: badan litbang departemen agama, 1982), p. 3 10 islam as identity and reality can also be expressed that islam is a universal religion in doctrine or belief, but it can be very varied in the execution of its values in daily life called islamic teachings and islamic history. islam as a teaching refers to beliefs and rarely derived from the holy book of the qur'an and the sunnah of the apostles, whereas the history of islam refers to the practice of various teachings in various islamic geographies. see for example kuntowijoyo, islamic paradigm framework for interpretation, bandung, mizan, 1989, taufik abdullah, history and society: the historical trajectory of islam in indonesia, (jakarta: yayasan obor foundation, 1987) 4 | ajis, vol. 3 no. 1, juni 2018 a religion, but also a community (people) who have their own understanding of revelation. islam is not a religion that is solely embraced individually, but collectively, which has consciousness, structure and collective action. on this plain islam is confronted with the cultural reality (custom) of the muslim community. because religion (islam) is a unique order which has two basic values that are metaphysical and skularistic. both of these aspects contain elements of openness to engage in dialogue for the benefit of society in social life.11 the realistic approach seeks to bring together the religious substance dimension with the socio-cultural context of its adherents. according to islam as a universal revelation religion needs to be present and reveal dri realistically in the diversity that colored the cultural social situation of his people.12 in the context of the application of the law of al-maraghi and rashid ridho as quoted syadzali said the law was enacted to fulfill human interests, the interests are relatively different because of the different time and place.13 this shows that laws are created for the benefit of humanity living in diverse locality. therefore, in running the law does not have to be rigid and normative. kuntowijoyo states, religion or divine understanding should be seen as the frame of reference of the culture. according to him two ways to understand divinity. first; divinity in the theoretical sense; knowledge of the highest that gives rise to offerings. in this understanding there is no conformity between the sacred and the profane. second; existential understanding of divinity.14 god is perceived as the ultimate goal that gave birth to the actualization. in everyday life, muslims actualize their awareness of god in their behavior, so there is no duality between the sacred and the profane. religion as a cultural reality is a manifestation of the configuration of the religious spirit. this existential understanding brought religion into a humanitarian struggle. because religion has a sacred symbol that embodies in a society tradition known as a religious tradition.15 religious tradition is a collection or result of development throughout history, 11 arief mudatsir, 1998:15, agama dalam realitas sosial masyarakat, dalam al-fatah, (palembang: iain raden fatah palembang, 1995), volume 2, nomor 1 12 m. syafi’i anwar, pemikiran dan aksi islam indonesia: sebuah kajian politik tentang cendikiawan muslim orde baru, (jakarta: paramadina, 1995), p. 182 13 munawir syadzali, islam dan tata negara, (jakarta: rajawali press, 1994), p.7 14 zakiyuddin baidhawu dan mutaharun jinan (ed) agama dan pluralitas (ed) 20013,p.2 15see: nursyam, islam pesisir , p. 17 zayadi, interraction of islam | 5 there are new elements that enter and some are left behind.16 one such struggle is how humans appreciate their religious teachings when dealing with local cultural values that become their beliefs. the presence of religion in social reality is tied to the locality of culture that is relative to the particular fan, and even at the beginning of its growth all religions tend to be communal.17 the truth doctrine that comes from god is perennial and transhistorical when it comes to humans must go through span of place and time, 18so that the diversity of religious appreciation is unlikely to be denied. someone religious beliefs pervade all aspects of his personality and significantly affect all his actions. recognizing this is logical and ulturistic, that religious expression and articulation never have a single face. islam has a standard of teaching that is believed to be absolute, but at the level of interpretation, beliefs and traditions are found to be diverse. the building of islamic teachings that have come to us has mixed with historical construction and the construction of interpretation, so there are various schools of thought and color of cultural locality. the question is how it can happen, where religion is an eternal and absolute truth revealed through revelation to the prophet can be seen as a culture and social order or a set of symbols to communicate and social life ...?. the answer to this question according to suparlan19 lies in the methodological approach. it is true that religion has been handed down to mankind through who has been entrusted with god to teach the doctrines covered by that religion. but the problem is that we become religious people through the process of cultural transmission that is through experience and learning instructionally in social life. religion is believed to be obtained through others. this means that what is known about the religion is the result of the learning process and 16 karel a. steenbrink, indonesia pasca reformasi: angin segar bagi agama rakyat” dalam bisnis, (jakarta: harian bisnis indonesia, nomor 11-12, tahunke 48, novemberdesember, 2000), p. 42 17 see: taufik abdullah, islam dan pembentukan tradisi di asia tenggara: sebuah perspektif perbandingan dalam taufik abdullah dan sharon siddiq (ed) tradisi dan kebangkitan islam di asia tenggara, (jakarta: lp3es, 1989), p. 58-99 18 this statement is inspired from gestalt's theory of universality and particularity, in which islam as the universal revelation that is present and accepted on earth whose dissemination and acceptance by humankind is enclosed in layers of local culture, so that universal islam can only be grasped its meaning while in the hands of man , the actualization becomes a culture. see: baidhow and jinan, religion and cultural plurality. 3-4 19 parsudi suparlan, kebudayaan masyarakat agama; agama sebagai sasaran penelitian antropologi’, dalam pasudi suparlan (ed.), pengetahuan budaya, ilmuilmusosial, p 3 6 | ajis, vol. 3 no. 1, juni 2018 experience it gained from relationships with others.20 geertz in suparlan says religion as a symbolic system that acts to solidify moods and motivations strongly, thoroughly and persistently in human beings by formulating generalized conceptions of law or order concerning existence (human) and enveloped these conceptions with a certain rule that reflects reality, so that the feelings of those motivations seem to be unique (uniquely) are real.21 referring to the words used by al-qur'an in explaining man with lafadz bashar and insan. it is denoted that man in his position as bashar (whose outer dimension) possesses the innate nature by which he performs a function as' abd (servant of allah) submissive, obedient, bound to responsibility to the sunatullah. his position as a human being (with a dimension of the spirit) has a mind by which doing the caliph function has the freedom to do and be creative.22 the realization of the function 'abd in belief and worship (religious), while the realization of the function of the caliph is to create a culture, therefore islam is revealed to humans, while humans bear the mandate to carry out the functions of ‘adb and functions of caliph, so that when the functions are realized, islam is a religion as well as a culture.23 normative islamic teachings that can reflect customary teachings in the context of acculturation of islam with local culture or how islamic appreciation of local culture. while the religion is embraced and carried out by humans during that time, religion can not be separated from the sociological and anthropological context of its adherents who are submissive and obedient to the dynamics process.24 because islam is very appreciative of dynamism included in the tradition. in understanding islam including its traditions (read the hadiths of the prophet and the legacy of the 'ulama' salaf) must be dynamic. tradition should not be an 20 parsudi suparlan, kebudayaan masyarakat agama; agama sebagai sasaran penelitian antropologi, makalah pada pelatihan penelitian agama departemen agama ri jakarta, 14 september 1981, (jakarta: ikatan kekerabatan antropologi fsui, 1982), p.3. 21 clifford geertz, kebudayaan masyarakat agama: agama sebagai sasaran penelitian antropologi, dalam pasudisuparlan (ed) pengetahuan budaya, ilmu-ilmusosial dan pengkajian masalah-masalah agama, (jakarta: badan litbang departemen agama, 1982), p. 21. 22 musa asy’arie, manusia membentuk kebudayaan dalam al-qur’an, (yogyakarta: lembaga studi agama dan filsafat, 1992), p. 113. 23 santoso, agama dan keragaman kebudayaan; persepktif peradaban islam‘ dalam zakiyuddin baidhawi dan mutaharun jinan (ed) agama dalam pluralitas budayalokal, hal, 47. 24 see: paryanto, islam, akomodasi budaya dan poskolonial, dalam baidhowi dan jinan (ed) islam dalam pluralitas, p,66. zayadi, interraction of islam | 7 idol of thought, but must be developed and expanded in accordance with space and time.25 the touch of islam with local culture can be interpreted and traced through the process of acculturation in a dialectical way. because islam as a social reality is not only seen as a theological phenomenon containing doctrine in the form of teachings that have absolute truth. but islam is seen as a sociocultural phenomenon that shapes culture as a reflection and implementation of theological consciousness.26 islam as a cultural reality contains a system of islamic values contained in a number of distinct cultural values with diverse variants. because islam as a doctrine becomes the source of radical formation within a particular community.27 how the interaction of islam with local culture is acculturative using the concepts of assimilation, accommodation, conflict and integration in life cycle rituals can be done, is the next discussion. assimilation of islamic values with local culture one of the conceptual frameworks used in the study of islamic relations with local culture are some concepts that can describe the interaction of islam as a value system with the local culture as a value system on the other side of the social development process. islam and local culture in social life are shared values and their dynamics depend on the behavior of their citizens in addressing the issue of life. the interaction of islam with the local culture in this study focused on the family life cycle ceremony. the family in the process of social life can be seen from two sides of the social structure and the side of social institutions. social structures are rules that serve as the basis for action models. pranata from the side 25 muhammad syahrur, al-kitabwa-alqur’an: qira’ahmu’assirah, (damascus: al-ahali li aththba’ahwa an-nasyrwa tauzi, 1992), p. 33-34. 26 parsudi suparlan, kebudayaan masyarakat agama; agama sebagai sasaran penelitian antropologi, dalam parsudi suparlan (ed) pengetahuan budaya, ilmu-ilmu sosial dan pengkajian masalah-masalah agama, (jakarta: badan litbang departemen agama, 1982), p 3. 27 islam as identity and reality can also be expressed that islam is a universal religion in doctrine or belief, but can be very varied in the implementation of its values in daily life called islamic teachings and historical islam. islam as a teaching refers to the beliefs and rarely derived from the holy book of the qur'an and the sunnah of the apostles, whereas historical islam refers to the implementation of the teachings that vary in various islamic geographies. see for example kuntowijoyo, islamic paradigm framework for interpretation, bandung, mizan , 1989, taufik abdullah, history and society: islamic historical trajectory in indonesia, (jakarta: yayasanobor foundation, 1987 8 | ajis, vol. 3 no. 1, juni 2018 of the function is an effort in fulfilling the family in a fundamental way.28 relation of family to religion is always through ceremony, which is its structure. because there is no relationship that going with god but through the structure. structure serves as a container of social values interaction framework. various forms of social interaction based on values are characterized by the ongoing contact and communication is an important aspect in knowing the behavior that will be executed in the face of changes in social relationships.29 in social relations robert e park30 presents four important concepts, namely; competition, conflict, accommodation and assimilation. in relation to the interaction of islam with local culture in the family life cycle ritual the three latter concepts of conflict, accommodation, and assimilation are used in analyzing the problem. these three concepts are not explained partially or separately, but thoroughly, because they are related to each other and are even related to other concepts. assimilation is one form of social process associated with the process and the outcome of the meeting of two or more cultures.31 assimilation as a social process can occur when there are three things: first; human communities with different cultural backgrounds. second; intercourse intensively for a long time, and third; the cultures of the community each experience a change of character with certain characteristics and its elements change into a mixed culture.32 the continuity of these three factors against the background of islamic culture on the one hand and local culture on the other hand, interact intensively in a relatively long time. the consequence created changes in the form and nature of both cultures (islam and local culture) that eventually gave birth to a mixed culture in a peculiar form called the local islamic culture. gordon writes that matters relating to assimilation are the majority and some minorities.33 that is the supporters of islamic culture with local 28 suparlan, kebudayaan, masyarakat dan agama, (jakarta: ikatan kekerabatan antropologi fakultas sastra universitas indonesia (fsui), 1982), p, 33. 29 hari purwanto, orang cina khek dari singkawang, (depok: komunitas bambu, 2005), p, 12. 30 adam kuper and jessica kuper, (edited) encyiclopaedia of the social sciences, (london and newyork: second eddition. routledgetailor and prancis grouf, 2001), 403 31 hari purwanto, kebudayaan dan lingkungan dalam perspektif antropologi, (yogyakarta: pustaka pelajar, 2000) p. 116. 32 koentjaraningrat, pengantar ilmu antropologi, aksarabaru, (jakarta: cetakan vii, 1989), hal, 255 33milton m. gordon, assimilation in american life:the role of race religion an and national origin, (new york: oxford university press, 1964), p. 61 zayadi, interraction of islam | 9 cultural support groups. one of these classes belongs to a minority, usually will change the characteristic nature of the elements of culture and adapt to the majority of the majority of cultures and enter into the majority culture.34 if the islamic culture is superior and the majority of the local culture, then the islamic culture more coloring local culture, so will form a typical culture of islam. likewise, it happens. gordon further argues35 that the term assimilation is more often used by sociologists, whereas anthropologists prefer to use the term acculturation. although both terms contain the same meaning, they can also show different dimensions. bert e park and ernest w burgess36 as sociologists give understanding and limits of assimilation is a process of fusion of members of a society or a group gets the impression, feelings, and attitudes of other people or groups, sharing history and experience united in a more general cultural life. some anthropologists such as robert renfield, ralp linton and melville herskovit understand the symptoms obtained when groups and individuals of different cultures come into direct contact with changes occurring within the realm of indigenous cultures of each of these groups or other groups .37 the two limitations of sociologists and anthropologists contain an understanding of the occurrence of people's encounters or cultural behaviors, which competitively affect and eventually the culture of both undergoes a change of form. the difference is only seen with the absence of structural features in acculturation restrictions. while in the assimilation of the assimilation of socio-structural relationship is reflected from the sharing of experience between them and assimilation in the wider cultural life.38 the explanation illustrates the occurrence of a meeting of cultural behavior, which resulted in both sides affecting each other and eventually 34 there is also a mention of a majority and a minority with deeper cultural links with strong cultural credentials or their weaknesses (or, according to the ability of the citizens of cultures of other cultures, are the africans and africans and the negro bantu, the dominance of the extremists into the membership of the second supporting society). examples of the dominance of extremes in the case of community members in favor of cultural entities may be able to bring members of other supporting societies into their inactivity with lower status positions and excommunication from high status positions and at the same time that the participation of other supporting societies in such a high status position. seelauer, perspective about changes, p. 405 35 milton m.gordon, assimilation in americanlife ,p. 61. 36 american anthropologist, volume 38 nomor 1, p. 149. 37see: american anthropologist, p, 149. 38see: purwanto, kebudayaan dan lingkungan ,p. 117. 10 | ajis, vol. 3 no. 1, juni 2018 the two cultures changed shape. the difference between the two concepts where in the limitation of assimilation found a socio-structural relationship. while on the limitation of acculturation there are no structural features that are reflected in sharing their experience and incorporated with them in a commom cultural life.39 further herskovits40 the meaning contained in acculturation is different from cultural change. acculturation is only one aspect of cultural change, while cultural change is one of the stages of assimilation. in addition, acculturation differs from diffusion. herskovits mentions such diffusion differences with the achieved cultural transmission.41 while acculturation with cultural transmission in process. all forms of acculturation imply that understanding, especially in contexts without any contact from those who advocate certain cultures. because acculturation refers to the influence of one culture to another culture or the interplay between two cultures that result in cultural change. acculturation involves various changes in culture caused by the influence of other cultures. ultimately, there is an increasing number of similarities in the culture. the influence is reciprocal, stronger on one side only. in relation to diffusion, acculturation has more influence than diffusion, at least in the sense that other cultures are influenced more like the culture that influences it.42 in this connection kroeber argues that "acculturation as a process of cultural change has increased the similarity between two cultures".43 while diffusion is a more micro-idea and most of the diffusion studies focus on the special elements of culture. the acculturation process shows results although it can also show as a condition. acculturation must be distinguished by assimilation, since assimilation is the time phase of an acculturation.44 the question is whether in general assimilation can be a form of acculturation? from the perspective of consistency and clarity as well as the frequency of use of acculturation references more indicate individual aspects than groups, it appears that the two concepts have ambiguous meanings. in this connection herskovit argues that acculturation should be regarded as a two-way process or interplay between two interrelated groups.45 39 melville herskovits, acculturation: the study of culture contact, (new york: feter smith, 1958), p. 10 40 herskovits, acculturation; the study of culture, p.10 41 see: harsojo, pengantar antropologi, p. 164. 42 harsojo, pengantar antropologi, p. 164. 43 kroeber dalam lauer, perspektif tentang perubahan, p, 403. 44herskovits, acculturation; the study, p, 10. 45 herskovits, acculturation; the study, p, 10. zayadi, interraction of islam | 11 arnold m rose46 assimilation is a complete adoption of the culture of other social groups that eventually a person or group no longer have characteristics that can identify themselves with the culture of its predecessor. in addition, he no longer has a certain loyalty to the culture of his predecessor or a process that leads to adoption (new culture). while acculturation is the cultural adoption of other social groups by individuals or groups. it further refers to adoption as a characteristic of assimilation. their loyalty to the original culture is getting smaller and eventually the group identifies itself into a new culture. the opinion of rose is in accordance with park and burgess's restrictions that assimilate judgment is the perfect end product of a social contact. furthermore park and burgess47 argue social contact as the beginning of interaction, assimilation is the end product. basically social contact is a fraud in the process. usually assimilation picks up quickly where the main contact exists, ie where there are frequent connections, such as in the touch relationship area, in the family and in fun groups. secondary contacts facilitate accommodation, but can not increase assimilation on a large scale. in subsequent developments assimilation is associated with varied variables, as gordon48 finds seven variables associated with assimilation, ie; (a) cultural or behavioral assimilation (commonly called acculturation) in the form of changes in cultural patterns towards adaptation to the culture of the majority group (b) cultural assimilation, that is, on a large scale they belong to various groups, cliques and institutional groups of the majority, the fundamental level (c). assimilation of marriage or amalgamation, that is, the occurrence of mixed marriages on a large scale (d). assimilation of identification, namely the development of feelings as a nation as belonging to the major group (e). assimilation is reflected in attitudes (attitude receptional assimilation) which does not allow for the emergence of prejudice (f). behavioral assimilation is behaviour receptional assimilation in the form of absence of discrimination (g). citizenship assimilation is manifested in the absence of value conflict and power conflict. various variables according to gordon assimilation requires that the culture that comes later to adjust to the cultural group that was visited. majority group culture can be used as a measure to assess individual or group success as they adapt. gordon boundaries can be used to analyze the occurrence of assimilation between islamic culture and local culture 46 arnold m rose, encyiclopedia of the social sciences, (tt, tp, 1956),p 557-558. 47 purwanto, kebudayaandanlingkungan, p.118. 48 milton m gordon, assimilation in american life, (usa, 1964), p, 27 12 | ajis, vol. 3 no. 1, juni 2018 in a particular group. in analyzing the meeting of islamic culture with local culture involving the socio-cultural relations of both cultures, because in it there is sharing of experience and unification in the context of cultural life. the unit of analysis in this study is the family as an institution 49 supporting the culture of islam and local culture, because families mediate the spread of culture to other families. bernert mentions that in the analysis of individual or family acculturation is not the main target, although individuals or families can change their behavioral habits and beliefs, because of the influence of foreign habits and beliefs, but adat (culture) in that society is acculturated.50 in addition to acculturation in the form of assimilation of islamic values with local culture with the characteristics of islam as a cultural reality that contains the system of islamic values contained in a number of cultural values, then the concept of accommodation of islamic interaction with local culture in the ritual cycle of life can also be done . accommodation islamic values with local culture one of the concepts used in analyzing islamic islam relationships with local traditions is the concept of accommodation. understanding the interaction of a value system with another value system in a social process, the concept of accommodation is related to the concept of assimilation. ernest w burgess51 argues that accommodation is a process of social adjustment to a (better) situation by maintaining a social distance between groups and communities that do not generate conflict. but he says accommodation can not always create assimilation, especially if there is no intensive and deep contact. baldwin52 claimed the collapse of old habits and new habits. in such a process during which the adjustment takes place, various conflicts are avoided and old habits are sought, altered and adapted, so that the involved cultural supporters get something different or something new. 49 the institute in the structure of the social society can be seen from its function and its function; function as a network, ie; reproduction, sex, education and others.as for social structures; father, mother, sonright and obligation -distribution-rule-norm. seeparsudisuparlan, culture, society and religion, p. 13. in the context of audiences, the two are seen in the two respects of the relationship as being related to the life cycle ceremony. 50 bernet dalam lauer, perspektif tentang perubahan, p, 403. 51 ernest w burgess, encyiclopedia of the social sciences, (tt, tp, 1957), p. 404. 52 baldwin, dictionary of sociology, 1957, p. 403. zayadi, interraction of islam | 13 accommodation means accommodating, adjusting, matching, reconciling, gentle, kind and helpful.53 in addition, accommodation can also be understood as a meaningless restriction not totally without change. the deeper understanding and limits of accommodation of any social process, whether consciously or unconsciously contained in the changing functional relationships between personality and groups are avoided, eliminating conflicts and adjusting reciprocally with the proviso that behavioral patterns altered based on social learning are not top biological derivatives; and the social relationships resulting from this process, the most frequently mentioned variations (or methods) of accommodation are arbitration, compromise, consensus, conversion, subordinate service, and tolerance.54 accommodation on the one hand indicates a process, while on the other hand indicates a situation. as a process characterized by the effort to create balance, as well as to avoid the things that cause conflict.55 even if the business is done consciously or done in a forced way. as a condition, accommodation is characterized by the creation of a balance of relationships between individuals and groups. thus accommodation is formed through arbitration, compromise, conciliation, conversi, subordination, and tolerance. in relation to religious values and the local cultural values of accommodation is interpreted as a situation can be a compromise, consilation, subordination, and tolerance. relation to islamic values as a system of life whose totality is exclusive and inclusive approach akomodaitf-reformative, conditional and affresiatif.56 can be used in the interaction of islam with local culture. this approach is an approach that better captures the islamic moral idea than its formal legal aspect. islamic values are conceived in a contextual, lithe, replicative and appreciative way to the local culture. text hegemony laden with arab cultural hegemony can be avoided57. this model of thought is in line with the thoughts of syharur58 and fazlur rahman.59 understanding and implementing islamic teachings in any region does not have to be the same as the arabian culture in which islam is revealed. when islam enters in certain areas there will be adjustment, attraction or 53 see: jhon m. echols et.al, kamusinggris indonesia, (jakarta: gramedia, 1987), p. 6 54 hornell hart, dictionary of sociology,(tt, tp, 1944), p. 2 55 see; purwanto, orang cina khek, p. 16. 56 jandra, islam dalam kontek budaya dan tradisi plural” dalam baidhowi dan jinan (ed) agama dan pluralitas, p. 72. 57see: jandra, islam dalam kontek budaya dan tradisi plural” dalam baidhowi dan jinan (ed) agama dan pluralitas, p. 7. 58 muhammad syahrur, al-kitabwa al-qur’an : qira’ahmu’asirrah, (damaskus: al-ahali li ath-tiba’ahwa at-tauzi, 1992) 59 fazlur rahman, membuka pintu ijtihad, (bandung: pustaka al-husna, 1984) 14 | ajis, vol. 3 no. 1, juni 2018 struggle with local traditions. understanding of religion and culture should be seen as a dialectical and accommodative process. islam in accordance with the nature of its universality must reveal its cultural values, self-tame, friendly in the face of community life. 60by this nature islam can accommodate with local culture, vice versa. the changes and dynamics of culture in space and time confront the religious community on the collective consciousness that the structural and cultural adjustment of religious understanding is a necessity.61 it is not to drag the religion to subordinate position in relation to the dynamics of socio-cultural, even political and economic development62. it is therefore necessary to examine the elements that can unite the culture and foster consciousness of cultural unity.63 in dialectical process, there is the possibility that islam can color, alter, process and modify the local culture. however, it does not close the possibility that it will happen that islam is colored by various local cultures. this situation depends on the support of active islamic values or the support of local cultures who have understood islam according to their local cultural heritage. in the context of islam and local culture can give birth to the process of localization or the formation of elements of islam that will give birth to local islam, or otherwise the islamization of local culture gave birth to local islam. accommodations differ with adaptation, even though the two concepts are a form of adjustment. the adapt concept is more often used in studying structural changes based on variability and biological selection.64adaptation can also point to the necessity of a social system to deal with its environment. first,there must be an adjustment of the social system to the irreducible demand of the reality coming from the environment; second, there is an active process of transformation from that situation. instead of accommodation is closely related to functional changes, such as changes in habits and customs of a society in social processes.65 in this study the form of compromise and conversion are two 60 jandra, islam dalam kontek budaya dan tradisi plural” dalam baidhowi dan jinan (ed) agama dan pluralitas, p. 77. 61 see: jandra, islam dalam kontek budaya dan tradisi plural” dalam baidhowi dan jinan (ed) agama dan pluralitas, p. 73. 62 bahtiar effendi, ‘masyarakat agama dan tantangan globalisasi: mempertimbangkan konsep depripatisasi agama”, dalam ulumul qur’an. (jakarta: yayasan paramadina, nomor 3, 1997), p. 43. 63 rolan robertson, sociology of religion, diterjemahkan oleh achmad, agama dalam analisa dan interpretasi sosiologis, (jakarta: rajawali press, 1988),p. 220. 64 purwanto, orang cina khek, p. 17 65 purwanto, orang cina khek, p. 17 zayadi, interraction of islam | 15 concepts that can be used in analyzing the relationship of islam with local culture in social relationships that have been formed in long time. accommodation that refers to any process that refers to the state, is closely related to the concept of compromise and the concept of conversion. lumley66 mentions an agreement reached by mutual giving / gifts; the conciliation process consisting of the exchange of values to arrive at the celebrations becomes more or less satisfactory. at least many of them feel satisfied than the exchange before. because in realizing assimilation, there will be a granting of certain values of islamic values to the values of local tradition and so on. accommodation in the form of compromise is often unable to satisfy both sides of the culture, because the two cultures have different arguments and views, so the relationship between the two cultures can not run intensively. another form of accommodation that is expected to play a role in overcoming those relationships in realizing assimilation is conversion. conversion can be used as a guide or direction in realizing assimilation, so that potential sources of conflict can be eliminated.67 the tendency towards conversion is characterized by the appearance of ambiguity and the occurrence of change in one or several elements of culture. such changes may occur voluntarily or otherwise. conversion accommodation emphasizes the importance of adopting patterns and ethos from out grouf voluntarily, through personality adjustments. when this happens the ambiguity is diminished or lost and ultimately in grouf is thoroughly involved in the out grouf culture. their old attitudes and value systems have been replaced by new attitudes and value systems. accommodation is also associated with integration. integration is a generic term and has considerable meaning. integration according to waston68 social process which aims to harmonize and unify the differences of opposing elements, whether these elements are elements of personality, individuals, or groups of larger groups of society.69 schermerhorn argues in examining the concept of integration should be associated with various elements of society's community system. the socio-cultural and political aspects covered in the concept of integration must be considered. schermorn's concept of integration is used in analyzing the relationship of islam with local culture in a community. integration according to him is a process in which elements or units of 66 fredrich e lumley, dictionary of sociology, (tt, tp,194)p. 55 67 purwanto, orang cinakhek, p. 17 68 waston, dictionary of sociology, p. 159 69 lumley, dictionary of sociology, 1954, p. 159 16 | ajis, vol. 3 no. 1, juni 2018 society are used to perform activities and coordinated to achieve the goals and activities of sustainable dominant group.70 this view is in line with what k.w. deutsch (1975, 5) is quoted by koentjaraningrat,71 where in examining the conception of integration should not only emphasize the political aspect alone, but also on the socio-cultural aspects contained therein. koentjaraningrat differentiates between the integration of elements of culture (kinship and relegi) and the integration of cultural components (ideology, behavior, and sharing of physical manifestations). in essence cultural integration is more referring to the form of integration of various cultural elements. the existence of cultural interaction is configuration or thematic integration.72 various elements of culture that is integrated in a culture, still maintain its identity. this view of schemerhorn suggests that integration does not constitute or represent a fixed state, but rather it refers to a changing state. the integration according to him tends to be dynamic, not to show the utmost to a permanent, but situational one.73 this state of affairs is characteristic of a dynamic culture in situational both within the supportive community of islamic culture and the local cultural support community.. the concept of schermerhorn integration can explain three problems, first; integration as a matter closely related to legitimacy; second; integration as a matter closely linked to cultural concurrency and, third; integration as a problem that creates a mismatch of views, especially in connection with the integration of a culture of a sub-culture society.74 some of these concepts are used to analyze the interaction of islam with local culture in a situational of two communities supporting the islamic culture with local cultural communities. in situational it occurs the accommodation of various cultural values of the two cultural values. acculturation can occur in two processes, first: (a) a process of acculturation of a person by voluntarily adopting an external form and ethos, and / or (b) a process of adjusting to something different, characteristic behavior or loss of enthusiasm individualization in general, agree on patterns that are respected and recognized by society as a whole 70 schehermerhorn, comparative ethnic relation framework for theory and research, (new york: random hous, 1970), p. 66 71 koentjaraningrat, diversity and variety ethnic diversity and national integration in indonesia, makalah, (jakarta: 1987), p. 60. 72 koentjaraningrat, diversity and variety ethnic, p.60. 73 schehermerhorn, comparative ethnic relation, p. 66. 74 schehermerhorn, comparative ethnic relation, p. 66 zayadi, interraction of islam | 17 at a particular time or time. second; a mechanism undertaken in the process of accommodation where, attitudes and value systems are abandoned by new attitudes and values accordingly accepted and made to serve as shared values and patterns of all activities or behaviors.75 acculturation in the form of assimilation and accommodation of islamic values with local culture takes place in various elements of islam and local culture. such acculturation can occur reciprocally in which islam on the one hand colored predominantly local cultural values. and on the other hand local culture coloring islamic values. but in addition to the form of acculturation, the interaction of islam with local culture in the ritual of life cycle can be seen with the concept of conflict and integration of both. this issue is the next study. because islam in the relationship can reject local culture that is contrary to islamic teachings, but at other times islam must be able to tame themselves so create the accommodation. conflict and integration of values of islam and local culture the conflict and integration in this study are used in order to understand the tension or conflict between the islamic value system and the local cultural value system. conflict and integration is one form of social interaction. form of social interaction in the form of cooperation, competition and even can be in the form of conflict.76 conflict is defined as the process of achieving goals by weakening the opponent without regard to norms and values that apply. others argue that conflict is a struggle between individuals or between groups to win a goal that want to be collected together.77 while integration is the unification of groups that were separated from each other by eliminating the social and cultural differences that existed before.78 according to parsons, the most important factor in integration is the consensus between members of the public regarding certain values. in society there are always certain goals and principles that are considered absolutely true. the value system is a source of social integration and an element that stabilizes the socio-cultural system.79 conflict and 75 encyclopedia of social science, (tt, tp, 1957), p. 353 76 selosoemardjan dan sulaiman sumardi, setangkai bunga sosiologi, (jakarta: yayasan badan penerbit fakultas ekonomi universitas indonesia, 1974), p. 177. 77 parsudi suparlan, konflik sosial dan alternatif pemecahannya” dalam antropologi indonesia, (jakarta: universitas indonesia, nomor 59, 1999) p.7 78 saifuddin ahmad fedyani, konfliks dan integrasi: perbedaan paham dalam agama islam , (jakarta: rajawali press, 1986),p. 7 79 talcots parsons dalam nasikun, sistem sosial indonesia, (jakarta: rajawali press, 2000), p. 12. 18 | ajis, vol. 3 no. 1, juni 2018 integration in this study are used simultaneously, because one concept is the opposite of the other. conflict and integration are focused on cultural conflicts or values of islamic values and local cultural values. the conflict aims to defeat or eliminate certain values that the opposing group of islamic support groups and other groups support the local culture in an islamic community. it is assumed that when islam comes to a society that has previously embraced a local cultural value system there can be tension between supporters of islamic culture and local cultural advocates. the conflict is a tension between eternal doctrine and its embodiment in individual and group life, which is a major factor in the spread of islam.80 islam's rejection of local culture will occur if local values are contrary to islamic doctrine. the conflicts of islam with local culture can embrace islam to get symbols that are in harmony with the culture of the people who want to be incorporated into the islamic community.81 azra mentions the interaction of islam with local culture in essence involves a fight or at least the tension between the islamic doctrine that is believed to be absolute, because it comes from a god with local cultural values (customs) of human products that are often not in harmony with the divine teachings.82 as long as the attainment of the demand for the unity and purity of the true doctrine has not been achieved, it is also the struggle of islam with the local culture. still according to azra religion gives human a number of conceptions about the construction of reality based on divine authority. but this is not entirely applicable, since it is not uncommonly conceived by god through symbolism and ambiguity, thus giving rise to different interpretations, ultimately giving rise to extra tension that is difficult to avoid.83 while on the other hand the community builds its own humanitarian reality construction known as customs or traditions. tension will be created when both forms of reality construction insist on maintaining their own existence. instead the tension subsides when one party provides accommodation, whether forced or voluntary to the other party.84 geertz discloses the causes of the conflict as "intrinsic ideological conflicts 80 abdullah, sejarah dan masyarakat, p. 1 81 a.a bagus wirawan, “akulturasi islam-hindu di bali: tinjauan historis dalam aswabmahasin (ed), ruh islam dalam budaya, p. 237. 82 azra, “interaksidan akomodasi islam dengan budaya melayu kalimantan” dalam mahasin (ed) ruh islam dalam budaya ,p. 184. 83 azra, “interaksi dan akomodasi islam dengan budaya melayu kalimantan” dalam mahasin (ed) ruh islam dalam budaya, p. 184. 84azra, “interaksi dan akomodasi islam dengan budaya melayu kalimantan” dalam mahasin (ed) ruh islam dalam budaya, p. 185. zayadi, interraction of islam | 19 resting on deef-feels dislike for the values of other groups"85 between supporters of islamic culture and local cultural advocates. in this condition, islam has a dilemmatic position, one side must maintain its scripturalist nature with absolute doctrine, while on the other hand it must tame itself or bend to local culture. abdullah mentions muballighs from the early days of the islamization process in the northern coastal areas of java island or also in some coastal areas of bali in the 17th century did not impose islamic teachings, rules and laws in totality. in the process islam not only tamed its target, but also tamed itself.86 so in certain circumstances islam must allow interpretation that may be somewhat separated from the full and eternal revelation. the relationship between islam and banjar kalimantan culture finds that the master teachers (ulama in traditional groups) are actually expected to become actors upholding scripturalist islam, proving to have a strong tendency to let local beliefs and islamic practices in a very accommodating color. they tend to be objects of practices that are incompatible with the doctrine of scripturalist islam.87 azra found in his study of the interaction and accommodation of islam with melayukalimantan culture explaining in the process of reciprocal accommodation between islam and malay culture, domestication occurred against islam. this is difficult to be avoided because if islam persists with its strict scripturalism, it will deal with the strong risestencies of established belief systems, cultures and local traditions.88 in such case, if islam is difficult to enter the local cultural area. accepting accommodation to some extent is therefore more acceptable to the local culture.89 this problem is what will be seen in this study by focusing on ritual aspects of life cycle in family institution. 85 geertz, the religion, p. 356. 86 abdullah, sejarah dan masyarakat ,p. 3. 87afandidaud, islam dan masyarakat banjar: deskripsi dan analisa kebudayaan banjar, disertasi, (jakarta: uin jakarta, 1980) p. 640-765. 88 azra, “interaksi dan akomodasi islam dengan budaya melayu kalimantan” dalam mahasin (ed) ruh islam dalam budaya, p. 192. 89 another opinion says that the tensions are among the islamists who are categorized as high tradition and islam as low as islam is popular as a low tradition. yet even though it has a distinctly differentiated image in its very nature, it can often run alongside the juxtaposition, harmoniously and mildly. the conflicts of a state of affairs when the (high) islam officially follows a well-defined or artificialification and condemnation against the popular or islamic " in baidhowi dan jinan (ed), religion and plurality culture, p.64 faith. see: paryanto, islam "accommodation budaya dan poskolonial. 20 | ajis, vol. 3 no. 1, juni 2018 accepting the concept of accommodation to some extent means that there has been a process of cultural integration. the concept of integration considers society to be basically integrated on the basis of the agreement of its members on certain social values, or a general agreement that has the power to overcome differences of opinion and interests among members of society. this integration approach views society as a system that is functionally integrated into an iquilibrium form.90 in the context of this study, integration is the unification of the values of one group (islamic values) with the values of other groups (local cultural values) that form new values (local islam). the conflict approach in this study is directed towards conflict and integration in the value system as a guideline for community behavior. coser mentions conflict is a dispute over values or demands regarding status and power.91 following the coser tension of islamic values and local culture is a demand for the status of both islamic and local culture. because acording to coser conflict can take place between individuals, groups or between individual and group.92 phenomenal social conflict has occurred since the formation of a society. the formation of society gave rise to social relations. which requires interaction between individuals, between individuals with groups and between groups with groups in social systems. the same thing happens to one value system with another value system in the society. the basic principle of conflict theory that every society contains inner conflicts, conflict is a symptom inherent in every society. every element of society becomes a potential for conflict and social change.93 conflict theory partially developed as a reaction to structural functionalism. conflict is more concerned with disentigrated, whereas integration seeks a balance in people's lives. however, the opposition of both theories is not mutually rejecting, but complement each other.94 this approach is actually derived from the evolutionary theory that developed so long.95 an organism has certain elements associated with an overall or totalism. 90 nasikun, sistem sosial indonesia, p. 9. 91 k.j veeger, realitas sosial: refleksi filsafat sosialatas hubungan individu masyarakat dalam cakrawala sejarah sosiologi (jakarta: gramedia, 1993). p. 211 92veeger, realitas sosial, p. 211 93 ralf dahrendorf, case and class conflict in indutria society, (california: stanford university press, 1959), p.162 94 veeger, realitas sosial, p. 212 95 herbet spencer dalam jusman iskandar (ed) teorisosial, (bandung: program pascasarjana uin sunan gunung jati, 1999), p. 399. zayadi, interraction of islam | 21 the integration approach considers society to be essentially integrated on the basis of the word of its members toward the value of a certain jurisdiction, or a general agreement which has the power to overcome differences of opinion and interests among the members of society. the integration approach views society as a system that is functionally integrated into a form of equilibrium.96 dahrendorf sees every society as subject to a change process. this theory understands disputes and conflicts within the social system. according to him various elements in society (including social and cultural values) contribute to disintegration and change.97 conflict sees the regularity that exists within the society derives from coercion of its members by those above. functionalism tends to see society informally bound by norms, values, and morals. he considers people have two faces of conflict and consensus. the consensus hatus testing the value of integration in society and conflict should examine the conflict of interest and the use of violence that binds the common people in the face of pressure. society will not exist without consensus and conflict being the requirements of each other. there will be no conflict without prior consensus.98 pasons in his functional theory with the concept of social order will be formed to prevent the conflict between citizens of a society lies in the relationship among the cultural system, social, and personality.99 this situation leads to institutionalization of cultural values within the norms and rules of the social system. members of society will be obedient, because the rules that exist harmoniously with the values that he embraced. if the values adopted form social norms and personality, people are in a stable state and there will be no conflict.100 following the parsons conflict will not happen if the values of life together fit the social and personal needs in an integrative way. the condition lies in the strong bonds of cultural systems, social systems and personality systems.101 functionalism regards shared values as a unifying bond, whereas for conflict theory it is the creation of a dominant group or 96 nasikun, sistem sosial, p. 9. 97george ritzer dan douglas j goodman, modern sociological theory, terjemahan oleh aliman, teorisosiologi modern, (surabaya: kencanaprenada media group, edisike-6 , 2004), p. 153. 98 george ritzerdan douglas j goodman, teor isosiologi, p. 153-154. 99 nasikun, sistem sosial, p. 14. 100 soejono, soekanto, beberapa teori sosiologi tentang struktur masyarakat, (jakarta: rajawali, 1983), p. 256-257. 101soejano soekanto, beberapa teori sosiologi, p. 256. 22 | ajis, vol. 3 no. 1, juni 2018 class drama to impose values.102 this means that conflicts can occur when other values or norms proffered into society will harm them. conversely there will be integration if the values can be agreed upon by consensus. if the islamic values that come later are considered to be detrimental, then there will be conflicts when confronted with the local culture forcibly. whereas, if the islamic values are viewed in harmony and in accordance with local cultural values then it will be accepted as an integrative social needs. further, according to him, the functional theory of change is the relationship between conflict with function in one stability or equilibrium. in his theory of social conflict sharing of conflicts can be explained by referring to certain social structures. therefore, in the approach of conflict theory must be seen the relationship between conflict with the prevailing social structure.103 in this case understand the conflict and the integration of islamic values with local cultural values in society. when the community is well integrated, it tends to have tolerance and even give space for conflict. on the contrary if people with less degree of integration, tend to be cautious about the emergence of conflict. the orientation of this study is the formation of islamic values that come later into a new value system by abandoning old local cultural values that are considered contrary to islamic values. interaction of islamic values with local culture values through approach; conflict or purifikatif.104 used to examine how local cultural values conflict with islamic values. the conflict approach is a strictly separating approach between the right and the fool. this approach is the development of rational, critical and scientific thinking. but in the field of muamalah or culture can not use this approach.105 local cultural values that are not in accordance with islamic values will be rejected, because it can be detrimental and considered contrary to islamic teachings. according to wirawan during the fulfillment of the demands for the unity and purity of the true doctrine has not been fulfilled, as long as it is also the struggle of islam with local culture in the environment is always going on.106 this is always the case in islamic relations with the local 102 paul b. horton and hunt, chester l, sociology, edisi indonesia, sosiologi, terjemahan aminuddindkk, (jakarta: erlangga, 1987),p. 19-20. 103 nasun,sistem sosial, p. 9-25. 104jandra, islamdalamkontekbudayadantradisi plural” dalam baidhowi dan jinan (ed), agama dan pluralitas budaya, p. 72. 105 simuh, “interaksi islam dengan budaya jawa” dalam muhammadiyah dalamkritik, (surakarta: muhammadiyah universitas press, 2000), p. 149. 106 wirawan, “akulturasi islam-hindu di bali: tinjauan historis dalam aswab mahasin (ed), ruh islam dalam budaya, p. 237-238. zayadi, interraction of islam | 23 culture. dose islam always has conflict with the cultural values of local cultural values or otherwise will experience the process of accommodation within certain limits, especially in the rituals of the family life cycle. conclusion from the theoretical framework it is concluded that the relationship of islam with local culture can be traced conceptually through the concept of islamic idealism and islam reality, which contains islamic basic values are metaphysical and skularistic. islamideality (metaphysical)is a permanent islam sourced from revelation. the concept of reality is guided by the qur'an and its technical explanation in al-sunnah. the islamic reality (skularistic) lies in the profane realm of the islamic value system contained in a number of distinct cultural values, with varied variants, in which islam is the source of local culture. the dialectical relationship between these two basic islamic values is understood by the acculturative approach, in the form of accommodation, assimilation and conflict and integration. bibliorgaphy saichimurata, too of islam, bandung: mizan. 2005. muhammad ‘abid al-jabiri, at-turrathwa al-hadarah: dirasahwamunaqashah, beirut: al-markazath-thaqafi al-‘arabi, tt. seyyedhussain nasr, islam in the word: cultur diversity within spiritual unity” dalamcultur, 1977, volume iv, nomor 1 bernard lewis, “tentang peradaban islam” dalam ulumul qur’an. jakarta: yayasan paramadina, 1989 nasr, islam in the world; culture diversity within spritualunity “dalam culture, 1977, volume iv, nomor 1 parsudi suparlan, kebudayaan masyarakat agama; agama sebagai sasaran penelitian antropologi’ dalam pasudi suparlan (ed) pengetahuan budaya, ilmu-ilmu sosial dan pengkajian masalah-masalah agama, jakarta: badan litbang departemen agama, 1982. kuntowijoyo, paradigma islam kerangka untuk interpretasi, bandung, mizan, 1989. taufik abdullah, sejarah dan masyarakat: lintasan historis islam di indonesia,jakarta: yayasan obor, 1987. arief mudatsir, agama dalam realitas sosial masyarakat, dalam al-fatah, palembang: iain raden fatah palembang, 1995. 24 | ajis, vol. 3 no. 1, juni 2018 m. syafi’i anwar, pemikiran dan aksi islam indonesia: sebuah kajian politik tentang cendikiawan muslim orde baru, jakarta: paramadina, 1995. munawir syadzali, islam dan tata negara, jakarta: rajawali press, 1994. karel a. steenbrink, indonesia pasca reformasi: angin segar bagi agama rakyat” dalam bisnis, jakarta: harian bisnis indonesia, nomor 11-12, tahunke 48, november-desember, 2000. taufik abdullah dan sharon siddiq (ed) tradisi dan kebangkitan islam di asia tenggara, jakarta: lp3es, 1989 soejono, soekanto, beberapa teori sosiologi tentang struktur masyarakat, jakarta: rajawali, 1983 paul b. horton and hunt, chester l, sociology, edisi indonesia, sosiologi, terjemahan aminuddin dkk, jakarta: erlangga, 1987. simuh, “interaksi islam dengan budaya jawa” dalam muhammadiyah dalam kritik, surakarta: muhammadiyah universitas press, 2000 ajis : academic journal of islamic studies vol. 3, no. 1, 2018 iain curup – bengkulu | p-issn 2580-3174, e-issn 2580-3190 available online: http://journal.staincurup.ac.id/index.php/ajis the mapping of dakwah potencies in supporting rejang lebong to be a religious regency hariya toni, hasep saputra faculty of dakwah, iain curup, bengkulu hariyatoni79@gmail.com abstract: islam is a religion of da’wah, which is a religion that advocates to followers to invite all people to believe, charity, create and organize life in accordance with islamic values. today, da'wah as a noble task in its implementation has not been managed professionally and measurable. on the other hand da'i has not been able to be a change agent as the ideals of islam is rahmatan lil'âlamîn. consequently the position of da'wah is less desirable because it has not been able to give a significant influence for the progress of the people. therefore, comprehensive assessment and mapping of the strengths, weaknesses, opportunities and challenges of da'wah are required. this study offers the argument that a comprehensive mapping of the matter and then accompanied by professional planning and implementation of da'wah, professionally so the da'wah will be able to give influence and be a solution to various problems of people life in the current era of globalization. keywords: mapping, da'wah, rejang lebong introduction da'wah of amar ma'ruf nahi mungkar practically has been going on since the interaction between god and his servant (the period of prophet adam as), and will end with the end of life in this world. the da'wah of islam as a manifestation of calling and bringing mankind to the way of allah should basically start from the muslims as the da'wah (ibda binafsika) actors before preaching to others in accordance with allah's call: "hi those who believe, protect yourself and your family from the punishment of hell .... '' (surah a tahrim / 66: 6) the attempt to manifest islam in life is done through da'wah by means of the good (amar ma'ruf) preventing evil deed (nahyu munkar), and invites to believe (tu'minuna billah) for the realization of a good community or khairu ummah (qs ali imran / 3: 104). in the main, da'wah is a future-oriented and humanitarian activity, whether near or far away is the afterlife. the orientation of humanity is mailto:hariyatoni79@gmail.com 42 | ajis, vol. 3 no. 1, juni 2018 done by developing life toward spiritual, socio-political and economic spiritual well-being. these efforts are based on the real conditions of the campus or the lives of different people and societies in widespread cultural realities. unfortunately, da'wah is often separated from the real needs of human beings that should be the basis. da’wah activities should be developed based on a detailed assessment of a community that will be made as the object of da'wah (mad'u). da’wah conditions in today's society seems to have gained fresh air changes. the qur'an educational park for early age children, and the assembly ta’lim for adults either neighborhood activities or managed by the mosque is the first step for the progress and development of the next da'wah stage. the position of islamic da'wah in general can be seen from three perspectives, namely in terms of concept of da'wah, the potential of the muslims and the role of da'wah organization. first, in terms of concept, da'wah is the inherent character of islamic teachings, namely between islam with da'wah can not be separated. more firmly sayyid qutb says that islam is a religion of da'wah1, a religion that obliges every muslim to invite and convey the truth that comes from allah swt, so that the value of the grace of islam can blossom and grow in the life of the individual (shahsiyah), family (usrah), society and state (daulah). da'wah is also the nature of nubuwwah, that is the nature of the prophets and messengers as a human choice is decided by allah swt. to invite human to the truth of the doctrine he brought (surah 33: 45-46). then the task is followed by the followers of the prophet and this is also seen in the history of islamic da'wah. the spread of islam to all corners of the world, including to indonesia by the merchants, is proof that the understanding of da’wah and the spirit of striving for the truth has been seared in every muslim movement, whatever his profession.2 this is the power of da'wah in terms of concept. 1 sayyid quthb, fî zhilâl al-qur’ân, vol. i (beirut: dâr al-syuruq, 1986), p. 129. see, ismail r. al-faruqi and lois lamya al-faruqi, atlas budaya: menjelajah khazanah peradaban gemilang, terj. ilyas hasan (bandung: mizan), h. 220, dan lihat juga, a. mukti ali, beberapa persoalan agama dewasa ini (jakarta: rajawali pers, 1987), h. 71. selain islam, agama buddha dan kristen juga disebut sebagai agama dakwah. lihat misalnya thomas w. arnold, the preaching of islam, terj. a. nawawi rambe (jakarta: wijaya,1985), p. 1. 2 hamka, sejarah umat islam, (singapura: pustaka nasional, 2005), p.681-682 hariya toni, mapping of da’wah | 43 furthermore, according to m. natsir (1908-1993), da'wah in the broad sense is a duty that must be borne by every muslim and muslim mukalaf and nobody can avoid this obligation.3 according to him, da’wah based on al-amr bi al-ma'rûf wa al-nahyi 'an al-munkar is an absolute requirement for the perfection and safety of human life. affirmed that the obligation as a bearer of human nature that always tends to the truth, in addition to humans as well as a social creature. if da’wah stops, then evil deed will be rampant. da’wah task is not only the responsibility of scholar, da'i and khatib, but the duty of each individual muslim according to their ability, expertise and profession respectively. scholars preach with the knowledge they have, both bi al-lisân and bi al-kitâbah. the ruler or government preaches with the powers and titles mentioned with the structural da’wah. while the martyrs (aghniya) preach with their possessions, namely preaching bi al-hâl. in addition, for people who have no knowledge, power and possessions, it is also required to hate every evil deed and he himself must stay away from it. understanding the concept of da'wah as described above, then accompanied by an operational form in the midst of community life, then this will really be a force for islamic da'wah. moreover, the realization is carried out in groups organized by organizations or agencies of da'wah and da'wah activities carried out by da'i in a broad meaning. on the other hand, islamic da'wah is not just limited to da'wah activities conducted by da'wah and da'i institutions towards the congregation or people called da’wah jamaah. but also known as the concept of da'wah fardiyah, which is done by da’i to one person or some people mad'uw informally. da'wah fardiyah has several advantages and privileges compared to da’wah jammah.4 da'wah fardiyah in its operations can take place anywhere, anytime and with anyone its mad'u, because it is not bound by the protocol event as has been discussed before this. therefore, if da'wah is understood in a broad sense and become a common movement among muslims, then this will be a force 3 m. natsir, fiqhud dakwah, (jakarta: media dakwah), p.110 4 ali abdul halim mahmud, dakwah fardiyah, terj. as`ad yasin. (jakarta: gema insani press. 1995), p.30. 44 | ajis, vol. 3 no. 1, juni 2018 for social change in accordance with the ideals of the qur'an, so that the muslim community becomes the best people (khaira ummah). second, the strength of da'wah is seen in terms of quantity and quality and potential of muslims in indonesia. the majority of indonesia's population, which is 87% is muslim, even the nation of indonesia is the largest muslim followers on earth.5 this condition on one side is a force for islamic da'wah, if the potential, quality and participation of this majority can be mobilized, and used for the benefit of islamic da'wah. the potential of political elites, economic elites and educational elites at every level of society needs empowerment. in contrast this majority, can also backfire, if not accompanied by adequate quality. political elites and rulers from among muslims should be encouraged and asked to help and be responsible for the progress of da'wah. in fact the existence of political elites and rulers can change society more quickly. its existence must play an important role, such as giving birth to laws or regulations that can protect people. according to moh ali aziz, the result of political support has evolved sharia economy and the implementation of islamic sharia in some areas of the country. however, political da'wah sometimes does not bring peace and tranquility among da'wah partners.6 for the future, there is still a need to increase the da'wah through political channels, because there are still many rights of muslims that need to be struggled, such as halal law that has been 16 years has not been legalized, even though indonesia is a predominantly muslim country. while a minority of muslims, such as singapore already have the law. islamic da'wah will be strong, if the majority of people participate in supporting and assisting da'wah activities in accordance with the ability and respective profession. therefore da’wah anfd da'i organization do not regard them as objects or targets of da'wah, but they must be positioned as da'wah partners and prepared, empowered and encouraged to be the subject of da'w or da'i. process and called activity is da'wah development strategy. if they can not be expected to appear as the subject of da'wah, then at least participation and support for da'wah 5 nurcholis madjid, islam doktrin dan peradaban, (jakarta: yayasan wakaf paramadina, 1992), p. 160. 6 moh ali aziz, ilmu dakwah, (jakarta: kencana prenada media group, 2004), p.5. hariya toni, mapping of da’wah | 45 activities. the realization or not this depends on the ability of da'i and da’wah organization as the most important element in the da'wah system to improve the resources of the people. third, the power of da'wah is seen in terms of the existence of religious organizations in indonesia which is engaged in the field of da'wah. the power of da'wah lies in the active role of religious organizations or islamic organizations in indonesia, that take part in da'wah. there is no single religious organization that does not participate in the field of da'wah. da’wah in broad terminology covers the fields of politics, economy, social efforts, science and technology activities, art creations, codification of law and so forth. it is for a muslim to be a tool of da’wah.7 islamic religious organizations are older than this country, because they existed before indonesia became independent. the largest religious organizations today are muhammadiyah (1912), nahdlatul ulama (1926) and al-washliyah (1930). in addition, there are other organizations such as mathla'ul anwar, ittihadul muballighin, al irsyad and others. muhammadiyah for example says that the problem of da'wah is very important. because the intent and purpose of establishing the association is to uphold the religion of islam so as to realize the true islamic society.8 more specifically, the mass media presence of both print and electronic media is a logical consequence of the advancement of science and technology. according to ibnu hammad, the advancement of information and communication technology (ict),especially telephones, computers and satellites that form cyber communication networks, information is now manifest in all forms (omniform, omniplace ) and for various purposes (omnipurpose).9 the existence offers opportunities for da'wah activities or at least through mass media messages of preaching can reach the broader layers of society, for example through newspapers, radio, television and internet. 7 m. amien rais, cakrawala islam, (bandung : mizan, 1991), p.27. 8 syarifuddin jurdi, 1 abad muihammadiyah, (jakarta: kompas media nusantara), p. 258. 9 ibnu hammad, kata pengantar, dalam syarif hidayatullah dan zulfikar s. dharmawan, islam virtual: keberadaan dunia islam di internet, (jakarta: mifta, 2004), p. viii. 46 | ajis, vol. 3 no. 1, juni 2018 to that end, muslims, especially managers of da'wah and da'i organizations should be skilled at utilizing these media. future efforts, whether academic, cultural or political, must take into account the development of audio-visual media and advanced communication technologies. today, the da'wah challenge seems to be getting tougher, especially the challenges resulting from the advancement of science and technology as well as the impact of the current of modernization and globalization. although behind the challenge it also offers opportunities that must be utilized. the da'wah challenge can be differentiated to two things. first, the challenge is the excess or impact of scientific and technological progress and the downside of globalization. second, the challenges that come from non-muslim parties, both from domestic and abroad, the various programs and strategies that they do. third, the challenge of da'wah resulted from various issues of nationality that give negative effect to da'wah activities. while on the other hand, da'wah is also faced with the problem of poverty, especially the impact of the economic crisis, which has resulted in the indonesian population is below the poverty line. in addition to the challenges or problems of apostasy and ghazwul fikr by non-muslims and this should always be wary of. in the context of ghazwul fikr, there are various accusations from outsiders of islam such as islam developed with swords and wars, as well as accusations of islamic religious terrorism. the da'wah challenge at the national level is also very diverse. the indonesian nation now is stepping from a humble agrarian life to industrial life. the process of industrialization and modernization, human beings can forget the essence of life and the dual function it employs, namely as a servant to allah (abdun), as caliph and successor of the prophetic message. humans can become technological worshipers, matter and to others. if this condition arises, the result will produce an industry that hails the technology, as well as arrogant mental attitude arises against the transcendent values offered by divine revelation. it will in turn lead to secular thought and attitude, both in terms of separation of religion and politics, and in the sense of human freedom from control or commitment to religious values. hariya toni, mapping of da’wah | 47 islamic da'wah in the homeland does not have a clear and systematic mapping, especially in rejang lebong regency, consequently the progress of da'wah progresses is not maximal and many obstacles. among the forms of da'wah in rejang lebong are religious lectures in masjid / mushala, majlis ta'lim, tabligh akbar, friday khutbah, kultum, and so forth. the map of da'wah the map in general can be interpreted as a description of the location of the sea, the location of the mountain and so on. understanding the map can be understood as follows: a. map has an understanding of the map in english or can be interpreted as an image of the environment, location and geographic boundaries of a region in the form of graphics. b. the map has an understanding as a description of the social, economic, political and religious conditions in the form of narrative or description supported by good figures in the form of tables or statistical data.10 according to rejang lebong district office of religious affairs, the map of da'wah is a visual representation or description containing various information and data that can be taken into consideration to formulate a systematic and detailed da'wah activity plan about the region or geographical boundaries. this series of reporting is a product of da'wah management.11 meanwhile, according to mui, dakwah map is complete information about the objective condition of elements and components of the da'wah system for instance: raw input, conversion, out put, feedback, and environmental.12 so da'wah map is a description of an area that contains the potential from various points of view, depicted with certain symbols as the management of da'wah in a da'wah system for the achievement of mission ideals efficiently and effectively. 10 poerwadarminta, kamus umum bahasa indonesia (jakarta: balai pustaka, 2002), p. 747 11 kanwil depag prop. jateng, op. cit 12 for comparison see the information of the indonesian ulema council, kerangka acuan penyusunan peta dakwah nasional (jakarta: masjid istiqlal taman wijayakusuma, 2004), p. 6 48 | ajis, vol. 3 no. 1, juni 2018 at least mastered the map of da'wah, able to compile work plan, expertly analyze the potential data of the region, and carefully aiming target that has not been explored by ulama / kyai / da’i. equally important is the ability to formulate and define media-based, printed and electronic material guidance by optimizing the socio-cultural strength of local communities. extension workers are also expected to not forget to compile and send the report of each counseling activity regularly and on time every month. the extension report will be part of the physical evidence of accountability, the report of the activity is also an instrument to measure the success rate and failure of information activities and the extension of islam. da'wah islamiyah islam is the religion that prophet muhammad brought, for all mankind until the end of time. islam will not develop if its followers are not proactive in the effort of developing islamic broadcasting. in the effort of developing and broadcasting islam, so to realize its teachings in the midst of human life is a da’wah business that is established, continuous, full of sacrifice and struggle.13 in principle islamic da'wah has started since the first revelation or since the prophet muhammad saw, was appointed apostle until he died, crossed various times, from the period of hulafar-rasidin, banu ummayah, bani abbasiyah, classical dynasty followed by future generations until now still continue and will not stop. dakwah activity is a process of ihtiyar conveying as well as invites to the message of islamic teachings continuously throughout history, for that needed wise management, using argumentation of data and information with appearance (packing) good. dakwah messages should be able to provide guidance and life guides that cool the heart.6 da'wah practitioners should pay attention to the managerial and the signs used as a reference to purify religious teachings according to the qur'an and hadith. 13 fathiy yakam, menggapai sukses perjuangan da’i, (solo: romadhoni, 1990), p. 14 hariya toni, mapping of da’wah | 49 islam as religion is the successor of the preceding prophet's treatises, especially celestial religions such as judaism and christianity. islam is derived because of the distortion of religious teachings, either because of the loss of the source of previous religious teachings or the conversion of followers. in christianity for example, until now has not found the original scriptures. because da’wah is an activity of amar ma'ruf nahi mungkar, da'wah does not always revolve around religious issues such as recitation or activities that are considered as other religious activities. there are at least three patterns that can be understood about da'wah. 1. cultural da'wah cultural da'wah is a da'wah activity that closely approaches cultural islam, namely: one approach that seeks to review the formal doctrinal link between islam and the state. cultural da'wah is da'wah approaching the object of da'wah (mad'u) with attention to socio-cultural aspects that apply to the community. as the previous muballighs had done (known as walisongo) where they taught islam using local customs and traditions. this da'wah approach through culture that causes many people who are interested in islam. until now the cultural da'wah is still preserved by some muslims in indonesia. 2. political da'wah the political da'wah is a da'wah movement that is done by using power (government); activists preach da’wah islamic teachings so that islam can be made ideology of the state, or at least every government or state policy is always colored with the values of islamic teachings so that the teachings of islam underlie the political life of the nation. the state is also seen as the most strategic da'wah tool. the political da'wah is also called as a structural da’wah. the strength of this structural propagation generally lies in the doctrine that it propagates. some islamic groups are adamantly fighting for this kind of da’wah according to their understanding. 3. economy da’wah 50 | ajis, vol. 3 no. 1, juni 2018 economic da'wah is the da'wah activity of muslims who try to implement islamic teachings related to economic processes in order to improve the welfare of muslims. the ecosnomic da'wah seeks to invite muslims to improve their economy and prosperity. islamic teachings in this category include; sale, purchase, order, zakat, expenditure and so forth. the meaning of "da'wah" is also adjacent to the concept of ta'lim, tadzkir, and tashwir.ta'lim means teaching, the purpose is to increase the knowledge of the people, the activity is promotive that is increasing knowledge, while the object is the person who is still lacking knowledge. tadzkir means reminding with the aim of improving and reminding the people who forget his duty as a muslim attack. therefore, this activity is reparative or improving attitudes, and behaviors damaged by the influence of family and socio-cultural environment is not good, the object is clear those who are forgetting the duties and role as a muslim. tashwir means to describe something in the mind of a person, the goal of generating an understanding of something through contamination or explanation. this activity is propagating, that is instilling religious teachings to humans, so they are influenced to follow it.14 there are several purposes in carrying out the task of dakwah. the required da'wah should be oriented towards these purposes: 1. establish an islamic society, just as the apostles of allah who started their da'wah among the ignorant society. they invite human to embrace the religion of allah, delivering nyan's revelations to his people, and warning them of shirk. 2. da'wah by making improvements to the affected muslim community. such deviations and various evil deed, as well as the neglect of the community against all obligations. maintaining continuity of da'wah among the people who have held on to the truth, through constant teaching, remembrance, purification of the soul, and education.15 14 wahidin saputra, pengantar ilmu dakwah, jakarta: pustaka setia, 2011), p. 6. 15 jum’ah amin abdul aziz, fiqh dakwah; studi atas berbagai prinsip dan kaidah yang harus dijadikan acuan dalam dakwah islamiah, (solo: karya, 2011), p. 45-46 hariya toni, mapping of da’wah | 51 when it says "islamic da'wah", then what is meant is "the final treatise revealed to the prophet muhammad as a revelation from god in the form of a book that there is no evil in it, either in front or behind, with his miraculous value, written in the manuscripts narrated from the prophet saw with sand who is mutawatir, who read it worth worship”with such explanations, islamic da'wah has several characters that distinguish it from other da'wah. there are several characteristics of which are: 1. rabaniyah, meaning comes from the revelation of allah swt. 2. wasathiyah, meaning middle or balanced 3. ijabiyah, positive meaning in view of nature, human, and life 4. waqi'iyah, meaning realistic in treating individuals and society 5. akhlaqiyah, meaning loaded with the value of truth, both in the means and objectives 6. syumuliyah, meaning whole and thorough in its manhaj 7. alamiyah, is global 8. syuriyah, based on the principle of deliberation in determining everything 9. jihadiyya, meaning to keep fighting anyone who dare to hinder islam, and prevent the spread of da'wah. 10. salafiyah, it means maintaining originality in understanding and belief.16 da'wah will not succeed if a da'i does not surrender himself in totality to strive in the way of allah. successful da'wah is the da’wah that effectively guide people to amar ma'ruf and nahi mungkar. many factors that support the success of this da'wah, among which are: 1. a deep understanding 2. strong faith 3. a strong love 4. perfect awareness 5. continuous work in order to achieve that noble goal, a muslim must be willing to sell himself and his property to god, until he has nothing. he made the world only for his da'wah, in order to gain the success of the hereafter, in 16 jum’ah amin abdul aziz, fiqh dakwah; studi atas berbagai prinsip dan kaidah yang harus dijadikan acuan dalam dakwah islamiah, (solo: karya, 2011), p. 59 52 | ajis, vol. 3 no. 1, juni 2018 retaliation for his sacrifice. allah swt says: "allah has purchased from those who believe in themselves and their property by giving them a paradise (qs. at-taubah: 111). with the correct understanding of da'wah, we strive to implement this understanding to be incarnated in real life, and the principles carried out can be witnessed and perceived by humans. this is done through efforts to realize the following targets: 1. ishlah an-nafs (soul improvement), so that become a muslim strong physical, good morality, wide insight thinking, able to work, clean its belief, true worship and useful for others. this refinement leads to becoming human of wisdom. 2. fostering islamic households that impact on the harmonization of life within the scope of the family and society at large. 3. irsyad al-mujtama '(giving direction to the community) that is by inculcating the principle of amar ma'ruf nahi mungkar. 4. da'wah to the government to apply the shari'ah of allah with all methods are wise and morality islamic 5. da'wah to realize the unity of islam by way, for instance consolidating to islamic countries. the way to realize that noble goal is in the following way: 1. through da'wah delivered with wisdom (wise), good advice, and also denial with the good 2. with an islamic education that holds the qur'an and the teachings of the prophet. 3. the building of islamic education is where they are educated with islamic education. indicators of map da’wah given the extent of the study in the map of da'wah, then the indicator is needed as a reference for the preparation of da'wah map, the indicator of da'wah map can be classified as: 1. geographic description, including: a) data collection on the condition of banyumanik sub-district. b) overview of territory. c) an overview of the condition of the land. 2. demographic features, including: hariya toni, mapping of da’wah | 53 a) an overview of the population by age and sex. b) the description of the population according to their livelihood. c) a description of the state of education according to the stage. 3. the description of religious life, including: a) description of the state of the population by religion and its distribution. b) a description of the place of people’s worship of the people and its distribution. c) a description of the general meeting place (meeting hall) and governmental devices. 4. the description of the implementation of da'wa, including: a) description of the state of da'wah activities either the subject of da'wah or human resources of da'wah; da'i and object da'wah or mad'u. b) description of media, method, reference book (material) and implementation of da’wah management function used by the subject of da'wah or human resources of da'wah; da'i to object da'wah or mad'u, in the implementation of da'wah activities. 5. the picture of religious organization relate with the activities of da'wah. the classification of the banyumanik subdistrict in four levels of da'wah in the form classification is very good, growing and less developed which then visualized with the color on the map of the banyumanik sub-district. the colors are visualized with a green, yellow, pink, and red look, with this visualization easily known priority areas that will become da'wah area. visualization is useful to determine da'wah strategy for the subject and object of dakwah that exist in banyumanik sub-district. from the visualization will facilitate in providing an overview of the potential and social situations in the form of narrative with the supported numbers and tables that relate with da'wah. in the arrangement that will be done there are 3 principal work that becomes the determinant for da'i to achieve success da’wah in a region. 1. structural, the ideal structure is: 54 | ajis, vol. 3 no. 1, juni 2018 a) the structure created can accommodate the needs of human resources (hr) da'i and region. b) the existence of the highest policy makers as command and can provide solutions to the problems that occur. c) there is a clear division of duties and responsibilities to the personnel in the structures created. d) prepare and implement the program activities in the structure. 2. structuring hr da'i, ideal human resources are: a) hr gets its rights in accordance with established manpaj da'wah b) hr can perform its duty to charity jama'i fairly. c) hr enjoy comfort in da'wah, as long as the human resources intended has carried out its obligations. d) human resources can develop themselves both the development set by the congregation and development based on individual considerations as long as it does not have negative effects for da'wah. 3. arrangement of da'wah area, an ideal da’wah area are: a) each region has a da'wah concept defined by the policy holder in that area. b) each region obtains adequate allocation of resources. c) the existence of autonomy in the arrangement of the area given to certain da'i / group da'i d) in the territorial arrangement should consider the development of potential / local resources of the region concerned. e) there is a network of da’wah that can access all elements of community preaching. forms of da'wah in rejang lebong regency 1. ta'lim assembly ta'lim assembly is one of the non formal education institutions that aims to improve faith and piety to allah swt and noble character for the congregation, and realize the grace for the universe. hariya toni, mapping of da’wah | 55 in practice, ta’lim assembly is the most flexible and time-bound place of teaching or religious education of islam. ta’lim assembly is open to all age, layer or social strata, and gender. the timing of the event was not tied up, could be morning, noon, afternoon, or night. where teaching can also be done at home, mosque, building, hall, page, and so on. in addition ta’lim assembly has two functions at once, namely as da'wah institutions and non-formal education institutions. flexibility of the assembly ta’lim this is a force that can survive and is the islamic educational institution that is the closest to the people (community). ta’lim assembly is also a vehicle for strong interaction and communication between ordinary people with the muslims, and between fellow members of the assembly ta’lim without limited by time and place. thus the ta’lim assembly become an alternative religious education institution for those who do not have enough energy, time, and opportunity to study the religion extends formal education. this is what makes ta’lim assembly has its own characteristic value compared to other religious institutions.17 2. remaja masjid (islamic youth of mosque) that is an organization or a collection of muslim teenagers who use the mosque as a center of activity. teens mosque is one of the best teenager coaching alternatives. through this organization, they gain an islamic environment and can develop creativity. islamic youth of mosque build their members to believe, knowledgeable and do good deeds in order to serve allah subhanahu wa ta'ala to achieve his bless. coaching is done by preparing various programs that are followed up with various activities. the established youth of mosques are usually able to work in a structured and planned manner. they compile the periodic work program and perform various activities that are oriented towards: islamic, mastery, youth, skills and scholarship. 17 ta’lim assembly is a non formal education institution whose existence is recognized and regulated in (1) of law number 20 year 2003 concerning national education system; (2) government regulation number 19 of 2005 challenges national education standard; (3) government regulation number 55 year 2007 concerning religious education and religious education; and (4) decree of supreme court number 3 year 2006 regarding strutur of religious department in 2006. 56 | ajis, vol. 3 no. 1, juni 2018 they also do the job hearing based on the needs of the organization, in order to work effectively and efficiently. several areas of work are formed to accommodate the organizational functions tailored to the work program and activities to be held, including: a) administration and secretariat. b) finance. c) member coaching. d) library and information. e) people's welfare. f) womanhood. as we have seen, that youth mosque is an organization that bring together active muslim teenagers to come and worship in congregation moses. because of his attachment to the mosque, his main role is none other than prospering the mosque. this means, activity-oriented mosque has always been the main program. in performing its role, the youth of the mosque places priority on the activities of improving the faith, science and skills of its members. youth activities a good mosque is done in a planned, continuous and wise way; besides it also requires appropriate strategies, methods, tactics and techniques. to arrive at such a good activity, at this time needed a good understanding of organization and management as well. the types of activities of youth mosque are: a) participate in prospering the mosque. b) to coach muslim youth. c) organizing the process of regeneration. d) providing support for ta'mir mosque activities. e) implementing da'wah and social activities. 3. kultum the seven-minute lecture is art, that is, the art of conveying something to the crowd with a short amount of time, which is only seven minutes as the name implies; kultum. kultum then called people with a brief lecture that only discussed a few things from the problematic religion or just a reminder just so that people do not neglect on religious matters or problems that are good. in some societies, the habit of kultum is usually performed after each time to pray five times. hariya toni, mapping of da’wah | 57 but it turns out there is some time that is also commonly used to perform the kultum, one of which is at the time to start tarawih prayer in ramadan with the intention while waiting for other congregations to come. whenever its use, kultum remains a thing that can not be considered trivial, because often just because asked to speak this brief, people have a deep psychic disorder or in other languages is exposed to stage fright. the person looks cold hot before climbing the podium and this makes his speech not allegedly digress to and fro. the message to be conveyed becomes blurred and the short time it felt the listener become boring because it feels long. again not easy to do kultum. need meaning and strategy that telling for our appearance calm so short message of kultum can be long in mind of listeners. because the kultum that in practice not only done for seven minutes, but rather is a means of one-way communication, all eyes and ears of pilgrims / listeners are on us. it would be better if you really understand the ins and outs in doing the kultum. 4. tabligh akbar activities tabligh akbar is a concept to build communication in the framework of hospitality among fellow parishioners. in terms of giving and sharing of religious knowledge on certain conditions and situations. it means sharing and giving about goodness and righteousness, so it is not surprising that the activity is filled with religious lectures which is directed by teachers, both local and national teacher (ustaz). thus, tabligh akbar is actually an effort to build a unity of people to communicate intellectually, spiritually and socially between each other, so that the purpose of religion and social goals can be realized properly. tabligh akbar is also an effort to build unity of the people both in upholding religious sharia as well as in building social commitment. tearing this understanding is not a few appear certain elements and certain political parties use the term tabligh akbar to build imaging or community support for the interests of practical politics only. well, if this happens then the value of tabligh akbar will shift to the real value, and not the reward and unity that we get but suspicion and division among the people. why not? because religion has been used as a political tool. this concept is what we need to avoid together. therefore, there needs to 58 | ajis, vol. 3 no. 1, juni 2018 be good intentions from all parties, both the executing committee, the community and the government to build a commitment and consistent, there is no indication and conspiracy other than to realize the unity. mapping da'wah in rejang lebong da'wah is the activity of socialization and institutionalization of islamic teachings as well as efforts to improve the lives of mankind in accordance with the demands of islamic teachings, to be dealt with seriously and professionally. in its activities da'wah must start from social change and objective condition of life of society. to obtain a clear picture about the field of da’wah, it can be pursued through research and review of the implementation and formulation of da'wah used today. another thing that is also quite important to do mission research periodically and true before da'wah activity done, there has been clarity about da'wah map. da'wah map is a systematic and narrative depiction of a social reality in the midst of society, which will be the field of da'wah. the description includes the social, economic, cultural, political and other situations. then also concerning natural resources (sda) and human resources (hr) and the depiction of the priority of da'wah issues that need immediate handling.18 the weakness of da'wah so far, because there is no da’wah map that provides an objective picture of the things mentioned above. because of that activity da'wah often experience conflicts which in turn become an obstacle to the progress of islamic da'wah. in addition, research and thought and intelligent not only focus on da'wah object, but must be comprehensive to da'wah system, namely: da'i, mad'u, material, method, media and organization of da'wah. furthermore, organizers of da'wah and da'i organizations are required to understand well about the strengths, weaknesses, opportunities and challenges of da'wah. from that understanding will be born an attitude to harness the strengths and opportunities and can suppress and anticipate against the weaknesses and challenges. 18 abdul munir mulkhan, paradigma intelektual muslim, (yogyakarta: sipress. 1993), p. 245 hariya toni, mapping of da’wah | 59 in facing the progress of science and technology and the impact of globalization, then the da'i and da'i managers must have the courage to review the concept and implementation of da'wah today. furthermore, it is necessary to reformulate the concept of da'wah which is adapted to the development of science and technology. if that is not done, then da'wah will be left behind from social progress of society. counseling of non-civil religion of islam in the field are expected to be the front guard in order to assist the kua and the ministry of religious affairs in developing the community, and always uphold the image of the ministry of religious affairs of rejang lebong regency, since the function of religious instructors is informative, educative, consultative and functional advocative. nowadays, the religious counselors of islam must be ready to deal with a state of rapid change in society leading to functional society, technological society, scientific society and open society. thus, every religious counselor continually needs to increase knowledge, insight and self-development. so the map of da'wah and report can be formulated appropriate and effective da'wah format and system for a certain community, a counselor in performing its duty is not like entering new and foreign territory. this is the main provision for a professional and qualified religious instructor, all stakeholders later when this da’wah map has been well compiled will feel the ease with the accurate data so that systematic steps to improve society in the future will be achieved. da'wah in rejang lebong is carried out in mosques in each region or village, such as ta'lim assembly, risma, and kultum, and also there is da’wah which is cooperation between stain curup and government of rejang lebong area, such as jum'at safari, ramadan safari, and also jum'at blessing. activities at the mosque including mushalla or langgar in rejang lebong: 1. ta’lim assembly; ta'lim assemblyin rejang lebong district there are 359 ta'lim assemblies scattered in various mosques and 60 | ajis, vol. 3 no. 1, juni 2018 mushalla.19 which consists of 779 jama'ah men and about 900 people jama'ah women. majelis ta'lim in rejang lebong district is usually held on friday after the friday prayers, and filled with religious lectures by religious teachers and ustazah in rejang lebong. the studies vary as to the problem of fiqh women, prayer, zakat, the problem of inheritance, family problems, talaq, and so forth. 2. remaja masjid (islamic youth of mosque, in short risma); risma in rejang lebong regency is also filled with religious activities, such as fiqh, worship, association, ethics, morals, and so forth. risma in rejang lebong regency is not as much as the growth of ta'lim assembly, due to several factors, namely the lack of initiative from the mosque board to establish risma, and the laziness of adolescents to follow risma because most of them come from public schools so the desire to study religion becomes less. 3. kuliah tujuh menit (in short kultum); kultum is carried out by several mosques and government agencies when after the zuhur prayer or in the morning after the dawn prayer, the cult is usually filled by the da'i who are deliberately invited to deliver religious sermons. among the names of da'i registered at the ministry of religious affairs of rejang lebong regency are:20 num name address position 1 drs. hm. ch naseh, m.ed s. sukowati head of ministry of religion affairs rl 2 drs. h. nasril sukaraja head of mui rl 3 drs. damanhuri anwar air rambai pensioner 4 drs. h. mawardi ms dusun curup pensioner 5 drs. akhmad hafizuddin, m.hi talang benih office of religion affairs north curup 6 drs. h. senopati tunas harapan pensioner 7 drs. kadar najmiddin talang benih ministry of religious affairs rl 19 document of ministry of religious affairs, rejang lebong regency of bengkulu. 20 document of ministry of religious affairs, rejang lebong regency of bengkulu. hariya toni, mapping of da’wah | 61 8 drs. suhardihirol, m.pd teladan village ministry of religious affairs rl 9 suryono, s.ag sidorejo pensioner 10 h. suryono, m.pd air putih lama head of office of religious affairs south curup 11 izhar syafawi, s.ag air bang btn pensioner 12 drs. h. rasid jamak sukaraja pensioner 13 tegu ati, m.pd batu galing ministry of religious affairs rl 14 drs. zulkifli air bang btn pensioner 15 irsan sidik, s.ag talang rimbo baru ministry of religious affairs rl 16 drs. bahtiar iman tunas harapan office of religious affairs curup utara 17 h. usep saifuddin, m.pd sidorejo head of mts islamic centre 18 drs. h. amrullah timbulrejo pensiunan 19 a. kadir a.ma teladan village office of religion affairs south curup 20 supianto, s.ag animal market office of religious affairs central curup 21 drs. samiri air rambai office of religious affairs curup 22 fahamsyah, m.pdi sidorejo general election commission curup 23 drs. bahtiar jamil timbul rejo teacher of man curup 24 drs. h. safruddin m.pd.i. batu galing lecturer of stain 25 h. m. ali muhammad agung mosque curup priest of agung mosque 26 drs. h. tarmizi syam air sengak curup pensioner 27 m. syaropi, sm.hk adirejo pensioner 28 keruliman, s.ag air rambai employee from the data above only a few da'i, there are still many da'i who have not registered in kemenag rejang lebong, this da'i task not only fill the kultum but also to fill the lecture in ta'lim assembly, lecture night of friday and lectures on a grand tabligh. stain curup cooperation with local government rejang lebong: 62 | ajis, vol. 3 no. 1, juni 2018 1. safari ramadhan; ramadhan safari is an activity of stain curup in ramadhan month by way of stain curup campus device and lecturer and also local government of rejang lebong visited several mosques in order to socialize campus and also give enlightenment about islam. socialization and religious lectures are delivered after the prayers and before tarawih prayers, the goal is for people to include their children to religious schools such as stain curup. 2. safari friday; safari friday is one of the activities of stain curup to preach to the community, by sending several lecturers to serve as preachers on friday in some mosques in rejang lebong. supporting factors and da’wah obstacle in rejang lebong regency it is an undeniable fact that islam has survived centuries in this archipelago, with all its strengths and weaknesses. muslims as the majority population from time to time have not changed much. this means that the endurance of islam in the struggle with various challenges is remarkable. but on the other hand, there are still quite a lot of weaknesses found among muslims in the context of da'wah. the thing that is delematic is that muslims as the majority population in indonesia, but minus the quality. according to ahmad syafii maarif, the three main points of weakness and backwardness of the people, namely poverty, ignorance and backwardness.21label majority with minus quality, this will worsen the image of islam, as well as the image of indonesia in the eyes of the world, if not immediately addressed through a multidimensional and integrative approach. da'wah on the internal level is the embodiment of various weaknesses among muslims. therefore it needs to be identified so it can be improved in the future for the progress of the people and the glory of islamic civilization. internal challenges can also be engineered by external parties in order for muslims to become weak and helpless. in the context of the da'wah challenge, hamka sees that muslims have four 21 ahmad syafii maarif, islam dalam bingkai keindonesiaan dan kemanusiaan : sebuah refleksi sejarah, bandung: mizan, 2009), p. 243. hariya toni, mapping of da’wah | 63 major diseases of weak faith, selfishness, drunken powers and uncontrolled passions.22 first, the weak spirit to sacrifice for the sake of religion. this also indirectly shows the weakness of faith among muslims. according to hamka, weak faith is a humiliation, which can lead to bad character, fear of the enemy or cowardice and selfishness. every muslim should have the identity as described in surat al-fath [48], 29 verse, which is firm against the unbelievers and affectionate fellow muslims. second, selfish and indifferent to the rights of others, such as the rights of friends, and neighbors. third, drunk authority. fourth, uncontrolled lust. beside, seeing the many weaknesses of muslims, hamka also advised da'i not to raise the issue of khilafiah, because it can lead to divisions among muslims. in addition, it is necessary to develop an optimism attitude in achieving the success of islam. attitudes like this can be developed with the belief that the qur'an has a perfect concept. then m. natsir also saw some weaknesses of muslims. first, muslims are the majority population in indonesia, but the potential or human resources (hr) owned is still low. so is the understanding of islam. according to m. natsir, understanding of islam is influenced by western perception. in addition, there is still a narrow understanding that surrounds muslims, which encourages dichotomy, extremism, contradicts islam with pancasila as the basis of the state and other attitudes that are not conducive to the progress of islam. in addition, some muslim politicians are secularists, and they are not partly responsible for the progress of islam.23 decline of muslims in education, economy and health. about the role and economic life of muslims, m. natsir said: the economy, obviously very striking. in the past, muslims had at least an asset in the field of economic development. the middle class of the economy in the past was generally from among the people. however, the existing developments show that people are "thrown" from the national economic arena. 22 hamka, prinsip dan kebijaksanaan dakwah, p. 25 dan 29. 23 m. natsir, fiqhud dakwah, (jakarta: media dakwah), p.110 64 | ajis, vol. 3 no. 1, juni 2018 third, the weakness in the management of the potential of muslims. essentially, the potential of muslims continues to increase from time to time. however, the potential is not maintained and utilized optimally for the benefit of islam. whereas in increasing da'wah is needed the role and cooperation of muslims in various fields. in addition, according to m. natsir, some of muslims are reluctant, do not dare to take risks and not aware of the actions of external parties. the attitude above, according to the opposite figure of soemarno's polemic, arises because of the love of the world (hubb al-dunya) is excessive, even though it is contrary to his conscience. according to him this condition is very different from the attitude of society in pre and post-independence era. excessive world love diseases, also influenced by advances in science and technology and the impact of modernization. fourth, weakness in the field of advancing the islamic generation for leadership estafeta. according to m. natsir, this is because the attitude does not care between the older generation to the younger generation. as a result, paralysis and weakness affect the continuation of future leadership. to overcome this condition, m. natsir suggested that the younger generation of islam, through organizations or missionary organizations hold meetings to examine the issue seriously, analyze the situation and develop a common perception. however, because it is a sensitive issue, it must be careful and not too much touted.24 on the other hand, the weakness of da'wah lies in the da'i and da'wah organization in its management. the existence of da'i and da'wah organization can be seen as a strength, but on the other hand today there are still many weaknesses. the weaknesses are: (a). the lack of encouraging cooperation among da’wah organizations. (b). the competence of da'i is not enough. (c). da’wah activities have not touched all aspects of people's lives. (d). the map of da'wah is unclear. (e). the weakness of da'wah management which is not professional image handling da'wah activities. (f). the issue of unspecified sources of da'wah funds and a series of other weaknesses can be sorted. the following discussion attempts to analyze four weaknesses that are considered very basic. 24 abdul aziz thaba, islam dan negara dalam politik orde baru, (jakarta: gema insani press, 1996), p. 265. hariya toni, mapping of da’wah | 65 first, the cooperation between da'wah organizations is considered important enough to overcome the weaknesses both at the level of concept and at the level of operational da'wah. because with the realization of good cooperation, it is more possible to understand each other, mutual learning and mutual help, and avoid overlapping da'wah activities against the same object. for the initial stage for example, a meeting between the leaders of the organization (top leader). second, the weakness of da’wah lies in the power of da'i related to quality, professionalism and competence.25 da'i is the first and main element in the process of da'wah activities. therefore its existence is decisive in planning, implementation and in achieving the goal of da'wah. given that, then at all times are needed da'i a qualified and professional and able to provide an alternative answer to the problems faced by people in the current era of globalization. third, da'wah activities have not touched various aspects of community life. portraits of da'wah so far, more dominant in oral form such as khutbah, lectures and the like. the themes discussed still focus on belief and worship issues and struggle around the issues of halal and haram, heaven and hell, while other aspects of islam are very wide often overlooked. da'wah in modern terminology is the reconstruction effort of society which includes improvement of life in the field of social welfare, education, law, politics, economy, cultural life, development of science, technology and mental spiritual.26 therefore, the themes of da'wah should be more diverse in accordance with the problems and demands of people's lives. fourth, the map of da'wah is unclear. if we look at the diversity of life issues of the people, then the activity of da'wah is not a casual activity or a breakthrough and then produce results. however, da'wah activities require good handling, management and da'wah planning based on 25 the competence of da'i is divided into three things, namely substantive competence, methodological competence and technical competence. substantive competence associated with the mastery of science keislamam a broad and deep and noble character. methodological competence emphasizes the ability of da'i in planning and implementing da'wah according to objective conditions of da'wah goals. while technical competence, is the ability to master the technology that supports the success of da'wah. see, abdullah, insight of da'wah, p. 45. 26 sukrianto (dkk), pergumulan pemikiran dalam muhammadiyah, (yogyakarta: sipress, 1990), p. 127. 66 | ajis, vol. 3 no. 1, juni 2018 objective conditions of the people. then the next problem is how to formulate a da'wah policy strategy based on planning based on the results of research da'wah and then poured in the map of da'wah. on the other hand, the weak point of muslims on the political aspect. the fact that muslims are the majority in the census, a minority in role and quality. so if political intelligence is one of the weak points of the people, then da'wah should be oriented to efforts to educate people's politics. there is a fundamental problem that needs to be straightened out that in a vision, politics have not been agreed as an instrument that is an integral part of da'wah and amar makruf nahi mungkar. according to eep saefullo fatah there are 25 types of mistakes in understanding and political practice among people, among them the excitement in ritual territory, silent in the political area and see politics as black and white.27 conclusion problems often encountered in structural is the absence of a standard system and policies and agreed as a work guide, there is no policy for handling da'wah specifically in areas that have special conditions (housing or certain settlements), have not been division of tasks and responsibilities in spesific. 1. problems often encountered in human resource management  human resource distribution has not considered regional needs.  the distribution of human resources is not evenly distributed.  the absence of systematic distribution of human resources arrangements that result in the accumulation of human resources in certain areas or on certain elements of society. 2. the main problem in arrangement of da'wah area  the absence of arrangement of da'wah area. da'wah elements move independently not on a single command.  has not yet had adequate understanding what are the main tasks and functions that a person must perform in the da'wah area.  there is no guidance on da'wah work in da'wah area. for example a concept of community da’wah. 27 eep saefulloh fatah, kalangan islam: dari statistik ke politik? dalam dhurorudin mashad, akar konflik politik islam di indonesia, (jakarta: pustaka al-kautsar, 2008), p.xiv. hariya toni, mapping of da’wah | 67  the absence of a monitoring system for preachers placed in da'wah areas. this can make the work of da'i in a region can be measured and evaluated properly. the solutions that can be submitted in this research are: 1. structural solutions  socialize to the da'i about who is the rightful party and is entitled to take the highest policy in a da'wah area.  make arrangements on the policy making mechanism. 2. human resource management solutions  distributing human resources with a particular system and or methodology that can accommodate structural and territorial needs.  the existence of a work guide that includes clarity of duties and responsibilities. 3. the set up solution of da'wah  socialize to da'i in the da'wah area regarding the legitimate parties and is entitled to take policy in the da'wah area  make arrangements on the mechanisms of policy making in the da'wah area.  creating a network that can access all elements of community da’wah bibliography ahmed, akbar s. posmodernisme: bahaya dan tantangan bagi islam, terj. m. sirozi bandung: mizan, 1993. al-faruqi, ismail r. dan lois lamya al-faruqi, atlas budaya: menjelajah khazanah peradaban gemilang, terj. ilyas hasan. bandung: mizan ali, a. mukti beberapa persoalan agama dewasa ini, jakarta: rajawali pers, 1987. arnold, thomas w. the preaching of islam, terj. a. nawawi rambe. jakarta: wijaya,1985. aziz, moh ali ilmu dakwah, jakarta: kencana prenada media group, 2004. amin, samsul munir, rekonstruksi pemikiran dakwah islam, jakarta: 2008. aziz, jum’ah amin abdul, fiqh dakwah; studi atas berbagai prinsip dan kaidah yang harus dijadikan acuan dalam dakwah islamiah, solo: karya, 2011. 68 | ajis, vol. 3 no. 1, juni 2018 arikunto, suharsimi. prosedur penelitian suatu pendekatan praktek. jakarta : rineka cipta, 2002. burhan. analisis data 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i. beirut: dâr al-syuruq, 1986 rais, m. amien, cakrawala islam, bandung : mizan, 1991. sugiyono. metode penelitian administrasi. bandung : alfabeta, 2007. sudijono, anas. evaluasi pendidikan. (jakarta : raja grafindo, 1996. tarigan, azhari akmal, jalan ketiga pemikiran islam hmi, bandung: citapustaka media perintis, 2008. yakam, fathiy. menggapai sukses perjuangan da’i, solo: romadhoni, 1990. 147 the genealogy of ali mustafa yaqub’s hadith understanding fatihunnada, hasan basri salim uin syarif hidayatullah jakarta, indoneisa fatihunnada@uinjkt.ac.id, hasan.basri@uinjkt.ac.id abstract. ali mustafa is an indonesian hadith expert who has had a significant influence on the development of hadith studies in indonesia in term of the study of hadith authenticity and the study of hadith understanding. this article explores ali mustafa's genealogy of understanding, method of understanding, and academic experiences during his education in indonesia and saudi arabia. the data sources for this paper were ali mustafa's work entitled female imam, the meeting point of wahabi-nu, and islam is not only for muslims. through text analysis method with a genealogical approach, it can be described that ali mustafa's understanding of genealogy was strongly influenced by several sources such as nu, wahabi, occidentalism, and the understanding of classical scholars. ali mustafa understood the hadith with the textual method first, then he used contextual method if the textual method could not be used to understand the hadith. the influence of ali mustafa's education in indonesia through islamic boarding schools was stronger than his educational experience in saudi arabia. keywords: ali mustafa; genealogy; hadith understanding introduct io n several indonesian hadith experts try to reconstruct the understanding of hadith with a different style from the other hadith experts. the main factor behind the birth of this reconstruction effort is the current development that encourages the development of science due to the increasingly complicated problems that arise today. the reconstruction of hadith understanding occurs in the study of understanding hadith. some classical methods of understanding hadith are considered inappropriate in answering contemporary problems.1 the 1patrick sookhedeo, “issues of interpreting the koran and hadith,” the quarterly journal 5, no. 3 (2006): 57–83, https://doi.org/http://dx.doi.org/10.11610/connections.05.3.06. yūsuf al-qaraḍāwī, al-khaṣāiṣ al-‘āmmah li al-islām (beirut: mu’assasah ar-risālah, 1977), 178–212. muṣṭafā as-sibā‘ī, as-sunnah an-nabawīyah wa makānatuhā fī at-tasyrī‘ al-islāmī institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 6, number 2, 2021 | page: 147-180 doi: http://doi.org/10.29240/ajis.v6i2.3325 academic journal of islamic studies 148 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 birth of the hadith is the prophet's response to the phenomena that occurred in the context of the life of the prophet, so that the hadith is very connected to the context when it was spoken by the prophet and when it was practiced by muslims after the death of the prophet.2 the geographical context and areas of practice of hadith which are very different from the context of the birth of hadith in mecca and medina, such as in indonesia, also encourage hadith experts to adapt the understanding of hadith to local conditions.3 geographic context is one of the approaches used by hadith experts such as ali mustafa4 as an effort to understand the hadith more precisely. if a hadith is forced to be understood based on the geographical context of mecca and medina as the birthplace of the hadith, then there will be problems in practicing it. several hadith experts who made efforts to reconstruct the method of understanding hadith are t.m. hasbi ash shiddieqy, daud rasyid sitorus, muhajirin amsar, ali mustafa yaqub, said agil al-munawar, and lutfi fathullah who are middle east alumni. on the other hand, komarudin amin is also included in this rank with a western educational background. from within the country itself, there are several figures who can be classified as hadith experts. they are muhammad syhudi ismail, ahmad surkati, and ahmad hasan.5 (beirut: dār al-kutub al-ʻilmīyah, 2004), 72–74. dan daniel w. brown, rethinking tradition modern islamic thought indeks (cambridge: cambridge university press, 1999), 245. 2muhammad irfan helmy, kontekstualisasi hadis: telaah atas asbab al-wurud dan kontribusinya terhadap pemahaman hadis (yogyakarta: mitra cendekia, 2007), 58. 3ali mustafa yaqub, aṭ-ṭuruq aṣ-ṣaḥīḥah fī fahm as-sunnah al-nabawīyah (jakarta: maktabah darus-sunnah, 2016), 75. dan ali mustafa yaqub, cara benar memahami hadis (jakarta: pustaka firdaus, 2016), 75. 4fatihunnada and afaf nazrat uyun anis, “pemahaman hadis doa pengalihan hujan pendekatan geografis jakarta menurut ali mustafa yaqub,” ilmu ushuluddin 7, no. 1 (2020): 37–56, https://doi.org/https://doi.org/10.15408/iu.v7i1.14698. lihat juga: yaqub, aṭ-ṭuruq aṣ-ṣaḥīḥah fī fahm as-sunnah al-nabawīyah, 75. 5hasep saputra, “genealogi perkembangan studi hadis di indonesia,” al quds : jurnal studi alquran dan hadis 1, no. 1 (2017): 41–68, https://doi.org/http://dx.doi.org/10.29240/alquds.v1i1.164. dan hasep saputra, “perkembangan studi hadis di indonesia: pemetaan dan analisis ganeologi” (uin syarif hidayatullah, 2014), 17-18. fatihunnada & salim: the genealogy of ali mustafa yaqub’s… | 149 reconstruction of the understanding of hadith aims to enable indonesian people to accept the practice of the prophet's hadith. in the mid-twentieth century, islamic religious figures in indonesia had made a real contribution to reform. this was also done by indonesian hadith experts, including hasbi ash shiddieqy.6 he also contributed to renewal by contributing ideas in the form of understanding the qur'an and hadith that cannot be separated from the conditions of indonesian society. therefore, the concept of indonesian fiqh was born. he views that indonesian jurisprudence cannot be separated from the root sources of islamic teachings, namely the qur'an and hadith, but understanding of both cannot be separated from the indonesian context.7 hasbi ash shiddieqy also contributed to reaffirming the difference between hadith and sunnah which has long been debated by hadith experts and fiqh experts. according to him, hadith is data related to the prophet that has legal value in islamic jurisprudence, while sunnah is prophetic data that has mutawatir value in substance transmission.8 this is different from shuhudi ismail who understands the sunnah as a behavior practiced by the prophet and continues to be preserved by generations of companions and tabin. therefore, in understanding the hadith, three important stages are needed. first, doing a text analysis. second, identifying the context of the hadith that emerges from the aspect of its social condition. third, contextualizing the practice of hadith that is adapted to social conditions when the hadith will be practiced.9 ali mustafa has a contextual thought towards a very contextual understanding of hadith. this is proven by the method of understanding contextual hadith based on the geographical approach used for the 6hasbi ash shiddieqy yang lahir dari organisasi keagamaan persis dengan ideologi “kembali kepada al-qur’an dan hadis”. 7r. michael feener, “indonesian movements for the creation of a ‘national madhhab,’” brill journal of islamic law and society 9, no. 1 (2002): 83, https://doi.org/https://doi.org/10.1163/156851902753649298. 8laila sabrina, “muhammad hasbi siddiqi’ view on sunnah | فكرة األستاذ الدكتور محّمد النبوية السنّة عن الّصديقي al-zahra : journal for islamic and arabic studies 13, no. 2 ”,حسبي (2016): 83, https://doi.org/10.15408/zr.v13i2.10672. 9taufan anggoro, “analisis pemikiran muhammad syuhudi ismail dalam memahami hadis,” diroyah: jurnal ilmu hadis 3, no. 2 (2019): 93–104, https://doi.org/https://doi.org/10.15575/diroyah.v3i2.4517. 150 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 indonesian context, such as the hadith of the rain diversion prayer that the prophet once said, which he considered inappropriate to be read by residents of jakarta due to differences in geographical context between jakarta and medina.10 ali mustafa also responded to contemporary phenomena in indonesia with an approach to hadith understanding. this can be seen in his view on the issue of radicalism by explaining moderate islam from the point of view of the prophet's hadith.11 this approach of hadith understanding is also embedded in educational institutions that he founded with curriculum, methods, and human resources that are formed to give birth to a generation of islamic leaders with moderate thoughts.12 with all his achievements and accomplishments, ali mustafa is recognized as one of the hadith experts in indonesia, and can even be considered as an international hadith expert.13 ali mustafa has accelerated the understanding of hadith based on the indonesian context with all its characteristics.14 the method of understanding hadith used by ali mustafa also cannot be separated from his educational experience while he was in the middle east, especially saudi arabia. on the other hand, ali mustafa's understanding of hadith also has a close relationship with his educational experience while in indonesia which has its own identity because the 10anis, “pemahaman hadis doa pengalihan hujan pendekatan geografis jakarta menurut ali mustafa yaqub.” 11fatihunnada, “moderate of islam indonesia: political views of indonesia hadith scholar,” in proceedings of the 1st international conference on recent innovations, ed. taqwa hariguna (scietpress digital library, 2021), 1606–1613, https://doi.org/10.5220/0009932616061613. 12mohammad syairozi dimyathi and fatihunnada ilyas, “the role of religious institutions in preventing radical leftism,” in proceedings of the 2nd international conference on islam, science and technology (iconist 2019), ed. wadim striełkowski (atlantis press, 2020), 24–28, https://doi.org/https://doi.org/10.2991/assehr.k.200220.005. 13nasrullah nurdin, “prof. dr. kh. ali mustafa yaqub, ma.: muhaddis nusantara bertaraf internasional,” jurnal lektur keagamaan 14, no. 1 (2016): 197–228, https://doi.org/https://doi.org/10.31291/jlk.v14i1.481. 14 muhammad qomarullah, “pemahaman hadis ali mustafa yaqub dan kontribusinya terhadap pemikiran hadis di indonesia,” al quds : jurnal studi alquran dan hadis 4, no. 2 (2020): 383, https://doi.org/10.29240/alquds.v4i2.1862. fatihunnada & salim: the genealogy of ali mustafa yaqub’s… | 151 development of islam in indonesia also has local awareness in interpreting religious values from religious texts.15 the transmission of hadith studies in indonesia has been carried out by earlier nusantara hadith figures such as muhammad mahfudz attarmasi who had transmitted hadith from haramain to the archipelago in the period between the end of the 19th century and the beginning of the 20th century. he carried out the transmission through students, descendants, pilgrims, printers, and haramain alumni. this is a response towards the efforts to revitalize the teachings of the prophet in the archipelago since the second half of the 17th century with the renewal movement.16 from this, it can be seen that the muhajirin strengthened the paradigm of the genealogy of understanding hadith in indonesia which was rooted in the land of haramain from several hadith experts such as muhammad mahfudz at-tarmasi. mujiyo states that the genealogy of understanding hadith in indonesia is developing along with the development of other fields of islamic studies such as fiqh and fiqh proposals whose main theme is to understand the deep meaning of the qur'an and hadith that are appropriate to be applied in indonesia.17 hasep saputra emphasizes that the genealogy of ali mustafa's understanding of hadith comes from various figures in the middle east such as mustafa aʻzamī in the issue of criticism of the sanad and matan hadith to answer accusations of orientalists, muhammad jameel in social issues, and so on when he was educated in saudi arabia. in addition, the roots of understanding from classical hadith figures such as ibn ajar alʻasqalānī, also color ali mustafa's comprehension in understanding the 15miski m. m., “pemahaman hadis ali mustafa yaqub studi atas fatwa pengharaman serban dalam konteks indonesia,” riwayah 2, no. 1 (2016): 15–31, https://doi.org/10.21043/riwayah.v2i1.1625. dan azyumardi azra, islam nusantara, jaringan global dan lokal (jakarta: mizan, 2002), 90. 16muhajirin, “transmisi hadis di nusantara: peran ulama hadis nusantara muḥammad maḥfūẓ al-tarmasī” (uin syarif hidayatullah, 2009), 291-292. 17mujiyo, “syarah hadis dalam tradisi keilmuan islam: genealogi dan metodologi” (uin syarif hidayatullah, 2012). 152 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 hadith about the jurisprudence of worship such as the legal issue of musical instruments.18 miski also detects similarities between ali mustafa's understanding of hadith and a modern middle eastern religious figure, namely yūsuf al-qarad̟āwī. hadiths with religious nuances are understood textually, while traditions related to social issues such as about local clothing, namely the turban, are understood in a social context.19 based on the explanation above, this paper looks back at the genealogical roots of understanding hadith in indonesia, especially from ali mustafa's understanding of the three issues of aqidah, fiqh, and social so that it looks more comprehensive in potraying the genealogical roots of ali mustafa's understanding of hadith in indonesia. in connection with the description above, this article will discuss how are the genealogical roots of ali mustafa's understanding? how is ali mustafa's method of understanding in understanding the hadiths about aqidah, worship, and social issues? furthermore, how do ali mustafa's academic experiences during his education in indonesia and saudi arabia affect his understanding of hadith? the two problems above need to be explained in order to provide a deeper picture of the scholarly network of nusantara scholars, especially those in the field of hadith. this network will show the roots of thought in understanding hadith through the similarities and differences of ali mustafa's methodological understanding of hadith with other classical and contemporary hadith scholars, as well as the characteristics of each method. this issue is limited to several important issues. in matters of faith, the issue of tawasul is used as the main study to see the understanding of ali mustafa's hadith in responding to the ideology originating from the wahhabi group. in matters of worship, the issue of female imams in 18 saputra, “perkembangan studi hadis di indonesia: pemetaan dan analisis ganeologi,” 185–87. 19 m., “pemahaman hadis ali mustafa yaqub studi atas fatwa pengharaman serban dalam konteks indonesia,” 28. fatihunnada & salim: the genealogy of ali mustafa yaqub’s… | 153 congregational prayers is the main study to see the understanding of ali mustafa's hadith in responding to opinions originating from liberal groups. in social issues, the issue of jihad is the main theme to see ali mustafa's understanding in responding to the ideology spread by radical groups. in analyzing the problems above, genealogical theory is very relevant to trace the originality of the roots of a character's thoughts in describing the source of religious texts with a methodology. genealogy itself is a stream of study that focuses on historical values to describe the relationship between science, power, and authority.20 genealogy is a method of discourse or discourse analysis. in the study of sociology, genealogy is a collection of statements that can describe social reality as a focus. genealogy explores how the flow of power runs behind the social realities of archival records. according to foucault, genealogy is a discourse method by exercising four principles of power, namely power is a relation, power is diffuse, power is productive, and power works through normalization and regulation. on the other hand, power itself lies somewhere between the “discursive”.21 this study also uses a synchronic and diachronic approach to see the relationship and influence of ali mustafa's thoughts towards other classical and contemporary hadith scholars. synchronic states (change at a certain moment) will be placed in a diachronic (long-continuous) time frame. this study is strengthened by the historical-critical method as a historical approach that aims to find objective facts as a whole and look for certain values contained in it.22 the main data sources used to explore the above issues are ali mustafa's works entitled female imam which was written in 2006, wahabi-nu meeting point which was written in 2015, and islam is not only for muslims which was written in 2016. in addition, several 20franz rosenthal, a history of muslim historiography (leiden: e.j. brill, 1968), 99. 21michel foucault, the archeology of knowledge and discourse on language (london: tavistock, 1972), 234. 22montgomery watt, islamic fondamentalism and modernity (london: routledge, 1988). 154 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 secondary sources used to analyze the problem above are authoritative hadith books such as ṣahīh al-bukhārī, ṣahih al-muslim, sunan abī dāwud, sunan al-tirmidzī, sunan al-nasāī, sunan ibn majah, muwaṭṭa’ malik, musnad ahmad, and sunan al-dārimī,, books of classical syarah hadith, and other references related to the development of islamic conditions in indonesia. results a nd discu ss ion ali mustafa, between nu and wahabi ali mustafa grew and thrived among nu community, which is the largest religious community organization in indonesia. he was born in kemiri village, subah district, batang regency, central java on march 2, 1952. yaqub is the name of his father and zulaikha is the name of his mother. ali mustafa has seven brothers. ahmad dahlan nuri yaqub is one of the older brothers who followed in his father's footsteps to devote himself as a caregiver to the darus salam islamic boarding school in batang, central java.23 ali mustafa received his education in several islamic boarding schools such as the salafiyah syafiiyah seblak islamic boarding school which was the development of the tebuireng islamic boarding school, the tebuireng islamic boarding school in jombang. there, he found teachers who he considered as a model, such as kh. idris kamali and kh. syansuri badawi. he was also influenced by the figure of kh. hasyim asy'ari who is a hadith figure of nusantara. these two islamic boarding schools instilled the nu culture with the sunni nusantara ideology in ali mustafa's thinking. at the age of 24, ali mustafa received a call to continue his studies at the faculty of sharia, muhammad bin saud islamic university in saudi arabia and earned a bachelor's degree with a license certificate in 1980. he continued his master degree at king saud university, department of islamic studies, majoring in tafsir hadith , until he graduated with a master's degree in 1985. these two universities gave ali mustafa 23m. alvin nur choironi, “biografi singkat kh. ali mustafa yaqub,” islami, 2018, http://www.datdut.com/bukan-wahabi/. fatihunnada & salim: the genealogy of ali mustafa yaqub’s… | 155 wahhabi thought through a learning system and reading resources during his studies. on the other hand, he also met muḥammad muṣṭafā a'ẓamī as a teacher who was very inspiring in studying hadith, especially to refute orientalist accusations against the history and authenticity of hadith. after he returned to his homeland in 1985, he disseminated the knowledge he gained during his education at indonesian islamic boarding schools and saudi arabian universities. in 2005, he continued his studies at the doctoral program (s3) at the university of nizamia, hyderabad, india and obtained his doctorate degree in 2008. during this phase, he met ḥasan hītū who is a traditional sunni figure who is very strongly against wahhabi thought. therefore, ali mustafa got a different academic feel than before.24 ali mustafa is one of the indonesian hadith experts who has a considerable influence in the study of hadith in indonesia. this is evident in several aspects. first, he had produced approximately 29 works that specifically discuss hadith and the science of hadith from the approximately 51 works he had written. second, he had also established an educational institution that specifically studies hadith named darus sunnah international high institute for hadith sciences which was started from a simple study of several students at the syarif hidayatullah state islamic university in jakarta where he lived. and now, the institution has grown very rapidly including higher education institutions and secondary schools. third, he earned the highest degree in academics as a professor in the field of hadith.25 on thursday, april 24, 2016, ali mustafa died and was buried in the darus-sunnah area, behind the muniroh salamah mosque area at the age of 64 and left a farewell message to all students at the 13th darussunnah graduation ceremony, to be exact on the 6th june of 2015.26 24ulin nuha mahfudhon, biografi kyai ali mustafa yaqub, meniti dakwah di jalan sunnah (jakarta: maktabah darus-sunnah, 2018), 75–94. 25nurdin, “prof. dr. kh. ali mustafa yaqub, ma.: muhaddis nusantara bertaraf internasional.” 26mahfudhon, biografi kyai ali mustafa yaqub, meniti dakwah di jalan sunnah, 229–31. 156 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 ali mustafa tried to find common ground between religious rituals and the concept of islamic teachings between nu and wahhabis because he had studied in saudi arabia which is known as the center of wahhabism. ali mustafa tried this by comparing the main books of nu and wahabi. the main book of nu that ali mustafa referred to was the book by hasyim asy'ari. meanwhile, the sources of wahhabi teachings referred to were the works of ibn taimyah, ibn qayyim, and muḥammad abd al-wahhāb. on the other hand, ali mustafa was also strongly against the wahhabi sect for heresy about nu's religious rituals. ali mustafa had experience living in the two cultures of nu and wahabi (saudi arabia), so he knew well the religious rituals of each of the two groups. therefore, it is inappropriate for some nu circles to discredit themselves as wahhabi agents.27 the book entitled the wahhabi-nu meeting point contains criticisms of the current wahhabis who do not understand the substance of the nu group's practice, such as tawasul with the name of the prophet muhammad, pilgrimages to graves, and so on. therefore, the wahhabi-nu meeting point actually provides evidence that ali mustafa is a very strong nu figure, but tries to correct the misunderstandings of the wahhabi group in a gentle way, as if he is siding with and justifying the wahhabi group. with the presence of the book, several nu activists have also submitted other criticisms. these criticisms are welcomed by some of ali mustafa's students in several writings. among the arguments built to reject ali mustafa's accusation of being a wahhabi agent is that ali mustafa's daily religious practices are closer to the amaliah of nu ideology than the amaliah of wahhabi ideology. ali mustafa religious practices were like yasinan and tahlilan on friday nights, visiting graves, 27redaksi, “ini 5 alasan orang syiah dan liberal tidak suka k.h. ali mustafa yaqub,” datdut, 2019. fatihunnada & salim: the genealogy of ali mustafa yaqub’s… | 157 forbidding students from wearing robes, kissing teachers' hands, commemorating the birthday of the prophet muhammad, and so on.28 the portrait of ali mustafa’s hadith genealogy looking at ali mustafa's long educational experience, ali mustafa's roots in understanding hadith are very diverse from various figures of islamic thought groups such as nu, wahabi, occidentalism, and so on. this can be seen in the genealogical map as follows: pigure 1. ali mustafa’s hadith genealogy this illustrates that the genealogical roots of ali mustafa's understanding are very diverse. he has roots in nahdlatul ulama's understanding of his educational experiences at the seblak and tebuireng islamic boarding schools in indonesia. he also has wahhabi roots when he continued his education at the tertiary level at the muhammad bin saud islamic university and king saud university in saudi arabia. on the same occasion, he also got the roots of the occidentalism understanding of hadith. in the course of his educational experience, ali mustafa also got the roots of understanding hadith from the authors of the classic syarah hadith books because the tradition of santri in islamic boarding schools is identical with reading the yellow book. the study of ali mustafa's understanding of hadith on several issues of faith, worship, and social affairs can explain more deeply about the genealogy of his understanding. 28syifa fauziyah, “ini 5 fakta tak terbantahkan kalau prof. dr. k.h. ali mustafa yaqub bukan wahabi,” datdut, 2016. dan muhammad ali wafa, “benarkah kh ali mustafa yaqub penganut paham wahabi? (1),” nu online, 2017. a li m u st a fa nu syansuri badawi, idris kamali, dll wahabi ibn bāz occidentalism azami classics ibn ḥajar 158 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 understanding the hadith of the female imam in salat ali mustafa argues that it is not permissible for a female imam to pray in a congregation in which there are men in it. he wrote of his anxiety about the deviant phenomenon of a woman leading male congregational prayers. he asserted that for more than fourteen centuries, muslims practiced their religion in a calm and peaceful manner, but they were shocked by the behavior and views of amina wadud who became the imam of friday prayers with a congregation of men and women.29 it turns out that this behavior is sponsored by a group that aspires, among other things, to free muslim women to do free-sex. a number of amina wadud's supporters also carry the hadith of umm waraqah as a proof for this problem.30 among the hadiths quoted by ali mustafa31 in affirming his opinion is the hadith about the prophet's clear prohibition on female imams for male congregations in prayer with the following narration: ، قَاَل: َخطَبَ َنا َرُسوُل اَّللِه َصلهى هللاُ َعَلْيِه َوَسلهَم فَ َقاَل: »ََي أَي َُّها النه قَ ْبَل اُس تُوبُوا ِإََل اَّللهِ َعْن َجابِِر ْبِن َعْبِد اَّللِه َنُكْم َوَبْْيَ َربِ ُكمْ ِبَكثْ َرِة ِذْكرُِكْم َلُه، وََكثْ َرِة َأْن ََتُوتُوا، َوََبِدُروا َِبْْلَْعَماِل الصهاِِلَِة قَ ْبَل َأْن ُتْشَغُلوا، َوِصُلوا الهِذي بَ ي ْ وا، َواْعَلُموا َأنه اَّللهَ َقِد اْفََتََض َعَلْيُكُم اْْلُُمَعَة ِف َمَقاِمي َهَذا، الصهَدَقِة ِف السِ رِ َواْلَعََلنَِيِة، تُ ْرَزُقوا َوتُ ْنَصُروا َوُُتْبَُ ، َوَلُه ِإَماٌم ِف يَ ْوِمي َهَذا، ِف َشْهرِي َهَذا، ِمْن َعاِمي َهَذا ِإََل يَ ْوِم اْلِقَياَمِة، َفَمْن تَ رََكَها ِف َحَياِت َأْو بَ ْعِدي ُ َلُه ََشَْلُه، َوََل ََبَرَك َلُه ِف أَْمرِِه، َأََل َوََل َصََلةَ َعاِدٌل َأْو َجائٌِر، اْستِ َلُه، ْخَفافًا ِِبَا، َأْو ُجُحوًدا ََلَا، َفََل ََجََع اَّلله ُ َعَليْ ِه، َأََل ََل تَ ُؤمهنه اْمَرأٌَة َوََل زََكاَة َلُه، َوََل َحجه َلُه، َوََل َصْوَم َلُه، َوََل ِبره َلُه َحَّته يَ ُتوَب، َفَمْن ََتَب ََتَب اَّلله َفُه َوَسْوطَُه«َرُجًَل، َوََل يَ ُؤمه َأْعرَاِبٌّ ُمَهاِجرًا، َوََل يَ ُؤمه فَاِجٌر ُمْؤِمًنا، ِإَله َأْن يَ ْقَهَرُه ِبُسْلطَاٍن، ََيَاُف 32. َسي ْ "from jabir bin abdullah, he said, "the messenger of allah delivered a sermon in front of us, he said: "o people, repent to allah before you die, hasten to do good deeds before you are busy, and connect between you and your lord by multiplying remembrance of him, give alms either in secret or 29syukri dan muhammad mutawali abu bakar, “pandangan amina wadud terhadap perempuan menjadi imam sholat laki-laki: suatu pendekatan tafsir heremeneutik,” scemata 9, no. 1 (2020): 15–32, https://doi.org/https://doi.org/10.20414/schemata.v9i1.1021. 30ali mustafa yaqub, imam perempuan (jakarta: pustaka firdaus, 2007), 85. 31yaqub, 24. 32muḥammad ibn yazīd ibn mājah, sunan ibn mājah (kairo: dār iḥyā’ al-kutub al-‘arabiyyah, n.d.), 1, 343 no. 1081. fatihunnada & salim: the genealogy of ali mustafa yaqub’s… | 159 openly, surely you will be provided with sustenance, be helped and be fulfilled. know that allah has made it obligatory for you to pray friday prayer at this place of mine, on this day of mine, in this month of mine, and in this year of mine until the day of resurrection. whoever leaves it in my lifetime or after me, and he has a righteous or corrupt imam, then despises or rejects him, allah will not unite him, and his affairs will not be blessed. know that there is no prayer, no zakat, no pilgrimage, no fasting, and no good for him until he repents. so whoever repents, allah will accept his repentance. know that it is not permissible for a woman to lead a man, a bedouin to lead a muhajir, and it is not permissible for a sinner to lead an obedient person, unless he forces him with power with the threat of his sword and whip." the above hadith shows that it is invalid for a woman to be an imam over a man.33 this is the opinion of the majority of scholars. laws like this are not only taken from this hadith because of the weakness of this hadith, but several other arguments that explain the law. thus, ali mustafa discussed the hadith further 34 which is used as the basis by a group that allows women to be the imam of prayers for men with the following narration: ُ َعَلْيِه َوَسلهَم َلمها َغزَا َبْدرًا قَاَلْت قُ ْلتُ َعْن أُمِ َوَرَقَة بِْنِت َعْبِد َلُه ََي اَّللِه ْبِن نَ ْوَفٍل اْْلَْنَصارِيهِة َأنه النهِبه َصلهى اَّلله َ َأْن يَ ْرزَُقِِن َشَهاَدًة قَاَل قَ ر ِي ِف بَ ْيِتِك فَِإنه اَّللهَ تَ َعاََل َرُسوَل اَّللِه اْئَذْن ِل ِف اْلَغْزِو َمَعَك أَُمرِ ُض َمْرَضاُكْم َلَعله اَّلله ُ َعَلْيِه يَ ْرزُُقِك الشهَهاَدَة قَاَل َفَكاَنْت ُتَسمهى الشهِهيَدُة قَاَل وََكاَنْت َقْد قَ َرَأْت اْلُقْرآَن فَاْسَتْأَذَنْت النهِبه َصلهى اَّلله ََلَا قَاَل وََكاَنْت َقْد َدب هَرْت ُغََلًما ََلَا َوَجارِيًَة فَ َقاَما إِلَي َْها َِبللهْيِل فَ َغمهاَها َوَسلهَم َأْن تَ تهِخَذ ِف َدارَِها ُمَؤذِ ًًن فََأِذنَ ا ْلٌم َأْو َمْن َرآهَُ ِبَقِطيَفٍة ََلَا َحَّته َماَتْت َوَذَهَبا َفَأْصَبَح ُعَمُر فَ َقاَم ِف النهاِس فَ َقاَل َمْن َكاَن ِعْنَدُه ِمْن َهَذْيِن عِ فَ ْلَيِجْئ ِِبَِما َفَأَمَر ِِبَِما َفُصِلَبا َفَكاًَن َأوهَل َمْصُلوٍب َِبْلَمِديَنِة. ُ َعَلْيِه َعْن أُمِ َوَرَقَة بِْنِت َعْبِد اَّللِه ْبِن اِْلَاِرِث ِِبََذا اِْلَِديِث َواْْلَوهُل َأََتُّ قَاَل وََكاَن َرُسوُل اَّللهِ َوَسلهَم يَ ُزورَُها َصلهى اَّلله 35ًَن َرأَْيُت ُمَؤذِ ََنَا َشْيًخا َكِبريًا. ِف بَ ْيِتَها َوَجَعَل ََلَا ُمَؤذِ ًًن يُ َؤذِ ُن ََلَا َوأََمَرَها َأْن تَ ُؤمه َأْهَل َدارَِها قَاَل َعْبُد الرهْْحَِن َفأَ 33muh̟ammad ibn ʻalī as-syawkānī, nayl al-awṭār (mesir: dār al-ḥadīth, 1993), 3, 194. dan ‘abd ar-raḥmān ibn aḥmad ibn rajab, fatḥ al-bārī syarḥ ṣaḥīḥ al-buhkārī (kairo: maktab taḥqīq dār al-ḥaramain, 1996), 6, 195. 34yaqub, imam perempuan, 31. 35sulaimān ibn asyʻaṡ ibn isḥāq abū dāwūd, sunan abī dāwūd (beirut: almaktabah al-ʻaṣrīyah, n.d.), 1, 161 no. 592. 160 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 "from umm waraqah bint abdillah bin naufal al-ansariyah, that she asked the prophet saw when she was going to the battle of badr: o messenger of allah, allow me to participate in the war with you to care for sick soldiers. may allah grant me martyrdom. he replied: "stay in your homes, verily allah will grant you martyrdom." the narrator of this hadith said: that is why she is called a shahida. she is also an expert on the qur'an. after that, she asked the prophet for permission to be allowed to appoint someone in her house to give the call to prayer, and then the prophet allowed it. she had changed the status of his two male and female slaves as mudabbar slaves (slaves who were promised freedom after the death of their master). one night, the two slaves got up and went to her, and covered her face with a cloth until the woman died, while the two slaves fled. on the next day, umar stood in front of the crowd, and said: whoever knows these two or sees these two slaves, bring them here! after being caught, they were ordered to be crucified. these two slaves were the first to be crucified in the city of medina. in another narration, from umm waraqah bint abdullah bin alharith with this hadith, but the first one is more complete. she said: rasulullah saw once visited her house and he appointed a muadh in the call to prayer for her and allowed umm waraqah to be the imam of the family. abdurrahman said: i saw an old man calling the call to prayer." there are several interpretations of this hadith. some scholars explained that umm waraqah became the imam of family prayers, and the people who lived in her house were women and small children. others explain that the makmum referred to in this hadith were not only women and small children, but there was an old man.36 this hadith is considered to be one proof of the shift in the role of women in the life of arab society at the time of the prophet saw after women were considered unable to play a role in the life of arab society during the jahiliyah era.37 36muh̟ammad asyraf ibn amīr al-ʻaẓīm al-ābādī, ʻawn al-maʻbūd syarḥ sunan abī dāwūd (beirut: dār al-kutub al-ʻilmīyah, 1415), 2, 212. dan as-syawkānī, nayl alawṭār, 3, 196. 37muhammad mahsus, “tafsir kontekstual dan eksistensi perempuan serta implikasinya terhadap penyetaraan bagian waris laki-laki dan perempuan,” jil: journal of islamic law 1, no. 1 (2020): 35, https://doi.org/10.24260/jil.v1i1.19. fatihunnada & salim: the genealogy of ali mustafa yaqub’s… | 161 from the point of view of authoritative islamic jurisprudence in the four schools of jurisprudence, the scholars agree that it is haraam for women to become male imams in congregational prayers.38 in female imam book, ali mustafa draws a conclusion regarding the hadith of umm waraqah that the hadith which was mentioned as a proposition by abū aur and al-muzanī for the issue of female imam turned out to be a weak hadith which could not be used as a proof because it was not corroborated by other narrations. the weak point of this hadith chain is a narrator named al-walīd ibn jumaʻī who is considered a controversial person among hadith experts. some hadith scholars such as yaḥyā ibn saʻīd, ibn ibbān, and al-ḥākim accept his narration, but dispute his character. abū dāwūd, aḥmad, and abū zurʻah considered him a fair person, but did not have any shortcomings in his memorization.39 suryadilaga has different opinion. he concludes that this hadith was considered valid because all of its narrators were accepted, including alwalīd ibn jumaʻī.40 if the hadith is accepted as authentic, then it must be understood by comparing it with other narrations which state that umm waraqah was allowed to lead the women in her house.41 in this case, ali mustafa's thoughts are in conflict with liberal and feminist groups such as husein muhammad which was published on the islamlib website under the title "women may lead men". the article is based on the thoughts of husein muhammad who was interviewed by ulil abshar in 2005. the approach taken by husein muhammad is based on a search for the fiqh opinions of mazhab scholars, including abū aur, alṭabarī, and al-muzanī.42 38wahbah az-zuḥailī, al-fiqh al-islāmī wa adillatuh (beirut: dār al-fikr, 2007), 2, 1194–95. lihat juga: ahmad sarwat, “wanita haram menjadi imam buat laki-laki,” rumah fikih indonesia, 2012, https://rumahfiqih.com/x.php?id=1330332554. 39yaqub, imam perempuan, 34–43. 40m. alfatih suryadilaga, “hadis-hadis tentang perempuan sebagai imam shalat,” musawa 10, no. 1 (2011): 1–32, https://doi.org/https://doi.org/10.14421/musawa.2011.101.1-32. 41yaqub, imam perempuan, 35. 42islamlib, “husein muhammad perempuan boleh mengimami laki-laki,” islamlib, 2005. husein muhammad, fiqh perempuan: refleksi kiai atas wacana agama 162 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 women's leadership has indeed become a debate among scholars, both in the context of congregational prayers and in the context of institutional positions. issues about the weakness of women's ability to lead men, lack of reason, weakness of faith, superiority of men over women, and so on have become a point of debate between traditionalist and feminist groups. aṣ-ṣanʻānī is one of the figures who reject this permission.43 this explains that ali mustafa strongly adheres to the jurisprudence of the four schools of thought, especially the imam shafi'i school which is the dominant school in indonesia. the term indonesian islam actually refers to the practice of actualizing the teachings of islam in indonesia. even though indonesian muslims believe in the pillars of faith and practice the pillars of islam and other worships that are the same as muslims in other countries, they have their own distinctiveness in the actualization of their islamic socio-cultural life which is not found in other countries. indonesian muslims have a distinctive social system and tradition by embracing asyʻarīyah and mātūrīdīyah theology which is complemented by the shafi'i school of jurisprudence such as the practice of tawassul, pilgrimage to graves, and so on.44 ali mustafa's understanding cannot be separated from the opinion of hasyim asy'ari who said that an adult man should not be a makmum for a female imam.45 this type of genealogy of understanding is called by dan gender (yogyakarta: lkis, 2001), 32–43. dan syamsurijal s., “kontroversi imam perempuan: studi maudhu’iy terhadap hadist-hadist imam perempuan dalam shalat,” al-fikr 2016, no. 20 (n.d.): 249, http://journal.uinalauddin.ac.id/index.php/alfikr/article/view/2319. 43fatihunnada and ulfa fauziah anis, “san’ani’s view on women authority in the book of subul al-salam | السالم سبل في الصنعاني عند المرأة al-zahra : journal for ”,والية islamic and arabic studies 16, no. 1 (2019): 91–118, https://doi.org/10.15408/zr.v16i1.12281. dan muḥammad ibn ismāʻīl aṣ-ṣanʻānī, subul as-salām syarḥ bulūg al-marām (dammam: dār ibn al-jauzī, 1461), 8, 64. 44martin van bruinessen, “traditionalist and islamist pesantrens in contemporary indonesia,” in the madrasa in asia (amsterdam: amsterdam university press, 2008), 221. dan azra, islam nusantara, jaringan global dan lokal. 45hāsyim asyʻarī, “jāmiʻat al-maqāṣid fī bayān mabādi’ al-tawḥīd wa al-fiqh wa al-taṣawwuf li al-murīd,” in irsyād al-sārī fī jamʻ muṣannafāt al-syaykh hāsyim asyʻarī (jombang: al-maktabah al-masrūrīyah, n.d.), 18. fatihunnada & salim: the genealogy of ali mustafa yaqub’s… | 163 foucault as a form of succession.46 ali mustafa gave an explanation of the law of a woman who became imam of prayer for men with an explanation of fiqh in the four schools of thought and a description of the hadith that described the case of a woman becoming a male imam at the time of the prophet. hasyim asy'ari is the founding figure of nu who is a representative of the religious thought of the nahdlatul ulama community. on the other hand, ali mustafa also based his understanding of classical scholars such as imam shafi'i in the field of fiqh and classical hadith scribes such as ibn rajab,47 al-qasṭalānī,48 and others. understanding tawassul hadith with prophet muhammad in reviewing this matter, ali mustafa begins by quoting the opinion of ibn taimīyah in his majmūʻ fatāwā al-imām ibn taimīyah that it is permissible to repent in the name of the prophet muhammad. ibn taimyah does not use the term tawasul with the name of the prophet muhammad, but uses the term repentance. ali mustafa saw that this was no different, so he reviewed tawasul in the name of the prophet muhammad with a quote from ibn taimīyah’s opinion. according to him, repenting is included in the category of praying with tawasul.49 ibn taimīyah is a main figure of wahhabism because many wahhabi-salafi groups base their opinions on ibn taimīyah.50 not only in the matter of tawasul, the wahhabi-salafi group also quoted ibn taimīyah 's opinion on several issues such as visiting graves and so on.51 in addition 46foucault, the archeology of knowledge and discourse on language, 108. 47ibn rajab, fatḥ al-bārī syarḥ ṣaḥīḥ al-buhkārī, 6, 195. 48aḥmad ibn muḥammad al-qasṭalānī, irsyād al-sārī li syarḥ ṣaḥīḥ al-buhkārī (kairo: al-maṭbaʻah al-kubrā al-amīrīyah, 1323), 5, 238. 49ali mustafa yaqub, titik temu wahabi-nu (jakarta: maktabah darus-sunnah, 2016), 57. dan aḥmad ibn ‘abd al-ḥalīm al-ḥarranī ibn taimīyah, majmúʻ al-fatāwā (madinah: majmaʻ al-malik fahd, 1995), 2, 150. 50mansur mangasing, “muhammad ibn ‘abd al-wahhab dan gerakan wahabi,” jurnal hunafa 5, no. 3 (2008): 323, https://doi.org/https://doi.org/10.24239/jsi.v5i3.181.319-328. 51a. g. muhaimin, the islamic traditions of cirebon: ibadat and adat among javanese muslims (canberra: anu e press, 2006), 159. dan hamza mustapha, the alnusra front: from formation to dissension (doha: arab center for research and policy studies, 2014), 1. 164 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 to the wahhabi group from the salafis, the salafi jihadi group also refers a lot to the opinion of ibn taimīyah from the classical community to strengthen their ideology.52 ali mustafa also refers a lot to the work of alalbani in the study of hadith.53 the practice of tawassul agreed upon by every islamic religious group is tawassul with good deeds that have been done. this is illustrated by a person's request to allah swt through the intermediary of good deeds that he has done in the past, such as serving his parents, giving charity, helping others in need, praying at night, sunnah fasting, reading the qur'an, performing umrah. , hajj, and so on.54 in practice, tawasul with the prophet muhammad is read in religious activities of the indonesian muslim community in commemorating the death of someone in a series of tahlilan readings.55 it is believed that apart from being able to provide benefits/reward to the deceased, it can also have a positive impact on the performers of the rituals presented from the aspects of belief, worship, and morals. ali mustafa quoted ibn taimīyah 's explanation which states that the hadith of the repentance of the prophet adam under the name of the prophet muhammad was narrated by several hadith narrators. imam ibn taimiyah said: “it is narrated that allah wrote his name (name of muhammad) on the throne (arasy) and the objects in paradise, namely doors, qubah and leaves. in this case, there are many narrations that are in line with authentic hadiths that explain repentance in the name of muhammad and exalt its mention at that time”.56 52mordechai and david yerushalmi kedar, “sharia adherence mosque survey: correlations between sharia adherence and violent dogma in u.s. mosques,” perspectives on terrorism 5, no. 5–6 (2011): 83, http://www.terrorismanalysts.com/pt/index.php/pot/article/view/shariaadherence-mosque-survey. 53m. rizki syahrul ramadhan, “metode kritik hadis ali mustafa yaqub; antara teori dan aplikasi,” nabawi: journal of hadith studies 1, no. 1 (2020): 39–40. 54desri nengsih, “tawassul dalam perspektif hadis (kajian terhadap hadis kisah tiga pemuda terperangkap dalam goa),” jurnal ulunnuha 9, no. 1 (2020): 74–92. 55jerry hendrajaya and amru almu’tasim, “tradisi selamatan kematian nyatus nyewu: implikasi nilai pluralisme islam jawa,” jurnal lektur keagamaan 17, no. 2 (2019): 445, https://doi.org/10.31291/jlk.v17i2.756. 56yaqub, titik temu wahabi-nu, 58. fatihunnada & salim: the genealogy of ali mustafa yaqub’s… | 165 overall, the hadiths about this have a degree of authenticity. the following hadiths are considered mutually reinforcing to achieve the degree of authentic hadith. 57.َعْن َرُجٍل قَاَل: قُ ْلُت: ََي َرُسوَل هللِا، َمََّت ُجِعْلَت نَِبيًّا؟ قَاَل: "َوآَدُم َبْْيَ الرُّوِح َواْلََْسد "a friend asked the prophet: o messenger of allah, when did you become a prophet? the prophet replied: when the prophet adam was still between the spirit and the body." according to al-albani, this hadith falls into the category of daif or weak.58 the meaning of this hadith has several views among scholars. some scholars understand this hadith that allah created the souls before the body. therefore, the words of the prophet "i have become a prophet" above are a sign to the spirit of the prophet, not the body. the essence of prophethood is known only by allah and allah's chosen people. the essence of prophethood is also only given to people who are chosen by allah at the time appointed by allah. therefore, the prophethood of the prophet muhammad existed before the creation of the prophet adam. after the prophet muhammad was born, the prophetic traits were born and given by allah to the prophet muhammad.59 ibn ḥajar al-ḥaitamī mentions several other understandings of the scholars. among them is that the prophethood of muhammad was created in the spirit world earlier than the creation of the prophet adam. this means that the creation of muhammad as a prophet was already famous in the realm of spirits among the angels. another opinion says that the prophethood of muhammad existed before the creation of the prophet adam in the knowledge of allah. another opinion comes from al-gazālī who asserts that the meaning of this hadith is that the prophet muhammad had already become a prophet than the creation of the 57aḥmad ibn muhḥammad ibn ḥanbal as-syaibānī, musnad al-imām aḥmad ibn ḥanbal (beirut: mu’assasah ar-risālah, 2001), 27, 176 no. 16623. 58muḥammad nāṣir al-dīn ibn al-ḥājj nūḥ al-albānī, silsilat al-aḥādīṡ aḍḍa‘īfah wa al-mauḍū‘ah wa aṡaruhā as-sayyi’ fī al-ummah (riyadh: dār al-ma‘ārif, 1420), 1, 474; 2, 115; 12, 468; dan 12, 469. 59ʻabd al-raḥmān ibn abī bakr as-suyūṭī, al-ḥāwī li al-fatāwā (beirut: dār alkutub al-ʻilmīyah, 2004), 2, 100–101. 166 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 prophet adam in destiny, not in creation, while in creation, the prophet adam was born before the prophet muhammad.60 furthermore, ali mustafa explains hasyim asy'ari's opinion by explaining the similarities between hasyim asy'ari and ibn taimīyah. in comparing and unifying the opinions of hasyim asy'ari and ibn taimīyah, ali mustafa also received criticism from nur khalik ridwan (2015) that hasyim asy'ari himself viewed ibn taimīyah and muḥammad ʻabd alwahhāb as people who forbid what the muslim people agreed upon. this can be seen in the book of aswaja's treatise61 which mentions: “traditional groups that still exist hold fast to the doctrines desired by the salafush sholih, adhere to one particular school of thought, adhere to the circulating mu'tabarah books, love the stanza experts, the saints, and pious people, hope blessing for those who are still alive and those who have died, perform rituals of worship such as pilgrimage to the grave, mentalqin for the dead, shadaqah for the dead, and believe in intercession or help, the benefits of prayer, doing tawasul, and so on”.62 ali mustafa has an opinion that is close to nu ideology, such as the results of a study by the bahtsul masail nu institute from the salafiyah syafi'iyah islamic boarding school nurul huda mergosono malang63 about the permissibility of tawasul because of the miracles of the prophets, the karāmah of the guardians, and the maʻūnah of the pious scholars were not interrupted by their death. this was confirmed by yūsuf ibn isḥāq an-nabhānī in the book of syawāhid al-ḥaqq as follows: 60aḥmad ibn muḥammad ibn ḥajar al-ḥaitamī, asyraf al-wasā’il ilā fahm assyamā’il (beirut: dār al-kutub al-ʻilmīyah, 1998), 34–35. 61hāsyim asyʻarī, “risālat ahl al-sunnah wa al-jamāʻah,” in irsyād al-sārī fī jamʻ muṣannafāt al-syaykh hāsyim asyʻarī (jombang: al-maktabah al-masrūrīyah, n.d.), 9. 62nur khalik ridwan, “tanggapan atas tulisan kh ali mustafa yaqub soal wahabi-nu,” nu online, 2015. 63admin, “tahlil dan tawasul untuk mayit,” nurul huda, accessed february 11, 2021, https://ppssnh.malang.pesantren.web.id/cgibin/content.cgi/masail/aula/tahun_1996/05.single. fatihunnada & salim: the genealogy of ali mustafa yaqub’s… | 167 َموتِِ َوََيُوُز الت هَوسُّ بَ ْعَد ُْرَسِلْْيَ َوالُعَلَماِء َوالصهاِِلِْْيَ َِبْلنِْبَياِء َوامل تَ َعاََل، َواإِلْسِتَغاثَُة إََل هللِا ْم َْلنه ُمْعِجَزَة ُل ِِبِْم وِت. َ َقِطُع َِبمل 64اْلَنِْبَياِء وََكَرَماِت اَْلولَِياِء َلَتَ ن ْ "it is permissible to rely on them (the prophets and guardians) to ask allah, and they may ask for help through the intermediaries of the prophets, apostles, scholars and pious people after they died because of the miracles of the prophets and the karomah of the guardians were not cut off by death." in this matter, ali mustafa are at odds with the wahhabis. his opinions and comments strongly oppose wahhabi accusations of nu worship practices such as tawasul in the name of the prophet muhammad which are considered heretical, shirk, and infidels. if we look more deeply, actually the wahabi-nu meeting point book is an attempt to straighten out wahhabi accusations against some of nu's worship practices. therefore, his thoughts on this issue are not in line with the thoughts of the wahhabi group that has spread among indonesian muslims recently. this confirms that ali mustafa has nu ideological roots that allow and encourage the practice of tawasul in the name of the prophet muhammad in particular, or in the name of pious people and guardians in general by adhering to ash'arīyah and mātūrīdīyah theology which is complemented by the imam shafi'i school of fiqh.65 the tradition of scientific transmission in nu's intellectual culture is very strong in figures and institutions such as bahtsul masail nu to preserve islamic teachings through the continuity of thoughts and ways of thinking from classical scholars.66 64yūsuf ibn isḥāq an-nabhānī, syawāhid al-ḥaqq fī al-istigāṡah bi sayyid alkhalq (beirut: dār al-kutub al-ʻilmīyah, 2007), 118. 65azyumardi azra, “islam indonesia: kontribusi pada peradaban global,” prisma 29, no. 4 (2010): 83–91, https://www.prismajurnal.com/issues.php?id=54666a8e-56c0-11e3-a6cc429e1b0bc2fa&bid=29ac1eea-56b8-11e3-a6cc-429e1b0bc2fa. 66hilmy pratomo, “transformasi metode bahtsul masail nu dalam berinteraksi dengan al-qur’an,” jurnal lektur keagamaan 18, no. 1 (2020): 132, https://doi.org/10.31291/jlk.v18i1.620. 168 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 ali mustafa's understanding cannot be separated from the opinion of hasyim asy'ari who says that tawassul is one of the traditions of the aswaja group. this type of genealogical understanding is called by foucault as a form of succession. ali mustafa gives an explanation of the law of tawassul with a description of the hadith that describes the prophet adam pleading with allah by mentioning the name of the prophet muhammad as a form of tawassul. hasyim asy'ari is the founding figure of nu who is a representative of the religious thought of the nahdlatul ulama community who has the character of ahlus sunnah wal-jama'ah. understanding the hadith of jihad and terrorists ali mustafa argues that the terrorist behavior that recently occurred in indonesia such as the bali bombings and others is not included in the practice of jihad according to islam. ali mustafa has considerable attention to the phenomenon of radicalism and terrorism in indonesia.67 the bali bombing was one of a series of terrors that occurred in indonesia in the name of religion. the terror that made several other countries increased their anticipation of the emergence of terror in their countries. australia was one of the countries that had taken steps to be prepared to deal with potential terrors such as the bali bombings which injured 75 australian citizens in bali.68 this act of terror is not only aimed at spreading terror in the community, but also to gain financial benefits through the internet.69 the main hadith which is used as the basis for discussing the concept of jihad in islam is the hadith about the absence of jihad after the hijrah period with the following narration: 67adriansyah nz, “shifting paradigm pemahaman hadis di indonesia (studi interpretasi kontekstual ali mustafa ya’qub terhadap hadis-hadis hubungan dengan non-muslim),” jurnal ilmu agama: mengkaji doktrin, pemikiran, dan fenomena agama 20, no. 2 (2019): 2019, https://doi.org/10.19109/jia.v20i2.5077. 68paul barnes, “north of 26 south and the security of australia, views from the strategist,” australian strategic policy institute, 2019, 11–12, https://www.jstor.org/stable/resrep23032. 69louise i. shelley, “illicit trade and terrorism,” perspectives on terrorism 14, no. 4 (2020): 9, https://www.jstor.org/stable/26927661. fatihunnada & salim: the genealogy of ali mustafa yaqub’s… | 169 ُ َعن ُْهَما، قَاَل: قَاَل َرُسوُل اَّللهِ َصلهى هللاُ َعَلْيِه َوَسلهَم: »َلَ ِهْجرََة بَ ْعَد َعِن اْبِن َعبهاٍس َرِضَي اَّلله 70«. الَفْتِح، َوَلِكْن ِجَهاٌد َونِيهٌة، َوِإَذا اْستُ ْنِفْرَُتْ فَاْنِفُروا "there is no emigration (hijrah) after the conquest of mecca, but the obligation of jihad and intention. and if you are asked to run, then run." in addition to the hadith about jihad and hijrah above, ali mustafa also discusses other traditions related to the concept of jihad during war in islam71 with the following narration: اْْلَْوِنِ ، َأنه أَََب َبْكٍر َرِضَي هللاُ َعْنُه بَ َعَث يَزِيَد ْبَن َأِب ُسْفَياَن ِإََل الشهاِم، َفَمَشى َعْن َأِب ِعْمرَاَن : "ِإنهَك َمَعُه ُيَشيِ ُعُه، قَاَل يَزِيُد ْبُن َأِب ُسْفَياَن: ِإن ِ َأْكرَُه َأْن َتُكوَن َماِشًيا َوأًََن َراِكٌب. قَاَل: فَ َقالَ َغازًَِي ِف َسِبيِل هللِا، َوِإن ِ َأْحَتِسُب ِف َمْشِيي َهَذا َمَعَك. ُُثه أَْوَصاُه، فَ َقاَل: " ََل تَ ْقتُ ُلوا َخَرْجتَ َوََل وا َعاِمرًا،َصِبيًّا، َوََل اْمرَأًَة، َوََل َشْيًخا َكِبريًا، َوََل َمرِيًضا، َوََل رَاِهًبا، َوََل تَ ْقطَُعوا ُمْثِمرًا، َوََل ُُتْرِبُ 72". َتْذََبُوا بَِعريًا َوََل بَ َقرًَة ِإَله ِلَمْأَكٍل، َوََل تُ ْغرُِقوا ََنًَْل، َوََل ُُتْرُِقوهُ "abu bakar sent yazid ibn abi sufyan to the land of sham, then he walked with him to escort him. yazid ibn abi sufyan said, "indeed, i do not like you walking, while i am riding a horse. he (the narrator of the hadith) said, and then abu bakar replied: verily you will go out to fight in the way of allah, while i seek reward when walking with you. then abu bakar advised him by saying: do not kill children, women, old people, sick people and priests. do not cut down fruit trees. don't damage the building. do not slaughter a camel or a cow except for food. don't drown the wasp's nest and burn it." the two hadiths above do provide an illustration that jihad is a teaching of the islamic religion that is still recommended, including jihad by waging war against religious enemies.73 in his view of terrorists, ali mustafa tries to provide a deep understanding of the islamic response to jihad and terrorists because most people think that this terrorist movement stems from an 70ibn mājah, sunan ibn mājah, 4, 15 no. 2783. 71yaqub, islam is not only for muslims, 147. 72aḥmad ibn al-ḥusain ibn ʻalī al-baihaqī, as-sunan al-kubrā (beirut: dār alkutub al-ʻilmīyah, 2003), 9, 153 no. 18152. 73aḥmad ibn ʻalī ibn ḥajar al-ʻasqalānī, fatḥ al-bārī syarḥ ṣaḥīḥ al-bukhārī (beirut: dār al-maʻrifah, 1397), 6, 39. 170 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 understanding of the concept of jihad in islam, so they attach the label of terrorists to islam only because of the behavior of some muslims who understands jihad from his own point of view. it is also used by news media to improve the reputation of newspapers by framing several issues related to terror and islam.74 on the other hand, suicide bombers in terrorist activities also believed that the terror they carry out was a jihadi behavior that will give honor to themselves with the label of martyrdom.75 this illustrates that terrorists actually do not understand the concept of jihad in islam well, let alone understand well the texts of the qur'an and hadith that discuss jihad, so they are easily provoked to commit acts of terror only with the lure of heaven.76 ali mustafa tries to explain the true concept of jihad in islam by mentioning three striking differences between jihad and terrorism in islam, 1) jihad in islam is obligatory, while terrorism in islam is haraam; 2) jihad in islam must be based on orders from a leader or president, while terrorism can be carried out by individuals without obtaining permission and orders from the leader or president; and 3) jihad in islam has provisions that must be obeyed, such as not being allowed to fight civilians who do not participate in fighting islam, meaning that only people who are fighting islam can be fought and killed, while terrorists will justify any means to achieve their goals by fighting and killing everyone indiscriminately and for a definite reason.77 a comprehensive method of several narrations was carried out by ali mustafa in understanding the hadiths about jihad, terror, and intolerance of 74p. ari subagyo, “representasi frame dalam latar belakang wacana tajuk tentang terorisme,” litera: jurnal penelitian bahasa, sastra, dan pengajarannya 15, no. 1 (2016): 173–88, https://doi.org/https://doi.org/10.21831/ltr.v15i1.9777. 75herlina dan ahmad ali nurdin nurani, “pandangan keagamaan pelaku bom bunuh diri di indonesia,” journal of islamic studies and humanities 3, no. 1 (2018): 99– 100, https://doi.org/https://doi.org/10.21580/jish.31.2936. dan ali mustafa yaqub, ijtihad, terorisme, dan liberalisme (jakarta: pustaka firdaus, 2015), 51. 76agus handoko, “analisis kejahatan terorisme bergedok agama,” salam 6, no. 2 (2019): 176, https://doi.org/https://doi.org/10.15408/sjsbs.v6i2.11041. 77yaqub, islam is not only for muslims, 146–47. fatihunnada & salim: the genealogy of ali mustafa yaqub’s… | 171 interactions with other religious groups.78 the meaning of the jihad hadith according to ali mustafa has received the spotlight of hadith reviewers because the misunderstanding of the concept of jihad in islam can lead to a bad assessment of islamic teachings.79 in this case, ali mustafa yaqub can provide the right answer to the accusations of some observers who view islam as a terrorist religion. he also provides a deep understanding of the true concept of jihad in islam, so that it can be understood by the indonesian muslim community. therefore, they are able to maintain the existence of moderate indonesian islam, and understand that it is not easy to spill the blood of fellow human beings on the basis of religious differences. since several suicide bombings in the bali i and ii bombings, the marriot hotel, the ritz carlton, the medan bombing, the sigi attack, the makasar cathedral church bombing, and other suicide bombings, indonesian people have begun to discuss the concept of jihad in islam. this theme seems to be a daily consumptive topic that really needs to be emphasized, considering that the jihad ideology of radical groups still persists in indonesia.80 in this matter, ali mustafa has opposing thoughts with radical groups such as laskar jihad (lj), east indonesia mujahidin (mit), jamaah ansharud daulah (jad), and others who have entered indonesia, although they have not shown a terrorist movement.81 ali mustafa strongly criticized jihadist groups in indonesia because of a misunderstanding in understanding the hadith, so that actions appeared in the name of jihad, then resulted in creating islamophobia in indonesia.82 jihadist groups also use the bai'at hadith to instill doctrinalism of their followers. bai'at is a symbol of one's religious submission to the 78azis arifin, “penerapan metode ali mustafa yaqub dalam memahami hadis intoleransi antar umat beragama,” jurnal holistic al-hadis 6, no. 1 (2020): 14–17. 79lasman azis, “jihad perspektif hadis,” al-tasyri’iy 2, no. 1 (2019): 1–8. 80harris yonatan parmahan sibue, “upaya penanggulangan terorisme di indonesia,” isu sepekan 1, no. 1 (2021), https://berkas.dpr.go.id/puslit/files/isu_sepekan/isu sepekan---i-p3di-april-2021215.pdf. 81v arianti and nur aziemah azman, “the is threat in indonesia,” counter terrorist trends and analyses 11, no. 7 (2019): 2–4. 82asena karipek, “portrayals of jihad: a cause of islamophobia,” islamophobia studies journal 5, no. 2 (2020): 214, https://doi.org/10.13169/islastudj.5.2.0210. 172 | ajis : academic journal of islamic studies, vol. 6, no. 2, 2021 leader. if a person does not take bai'at in his life, then he is declared dead in a state of being lost.83 ali mustafa is heavily influenced by the nu ideology in fighting the radical ideology that developed in indonesia. muhammadiyah and nahdlatul ulama (nu) are examples of the most productive organizations to oversee dialogue among the islamic community with a view for tackling and resisting attacks from radicalism. 84 ali mustafa's understanding cannot be separated from the opinion of hasyim asy'ari who says that the khawarij group which is the root of the understanding of radical and terrorist groups is a deviant group that misunderstands the concept of jihad in islam.85 this type of genealogical understanding is called by foucault as a form of succession.86 ali mustafa gives an explanation of the law of jihad with the practice of terror with a description of the hadith about the concept of jihad on the battlefield in islamic teachings and the hadith about the rules for carrying out jihad orders on the battlefield. hasyim asy'ari is the founding figure of nu who is a representative of the religious thought of the nahdlatul ulama community who has the moderate ahlus sunnah wal-jama'ah character in understanding islamic teachings. conclusion the genealogy of ali mustafa's understanding is strongly influenced by several sources such as nu, wahabi, occidentalism, and the understanding of classical scholars. nu through its main figure, hasyim asy'ari, becomes the dominant source for understanding ali mustafa's hadith, especially on issues of aqidah and fiqh. in social issues such as jihad, ali mustafa still has roots in nu's understanding which is strong with moderate character. ali mustafa tried to understand the hadith in stages, started with the textual method to maintain the authenticity of the revelation in the 83carlos igualada and javier yagüe, “the use of bay’ah by the main salafijihadist groups,” perspectives on terrorism 15, no. 1 (2021): 45. 84tarmizi taher, membendung radikalisme (jakarta: cmm press, 2004), 5. 85hāsyim asyʻarī, “risālat ahl al-sunnah wa al-jamāʻah,” 24. 86foucault, the archeology of knowledge and discourse on language, 108. fatihunnada & salim: the genealogy of ali mustafa yaqub’s… | 173 hadith when it was spoken by the prophet, then continued with the contextual method to provide a more rational understanding when the hadith was put into practice. contextualization of hadith is an attempt to understand religious texts comprehensively by comparing them to the texts of the qur'an and other traditions and paying attention to the conditions of the birth of hadith and contextual conditions, so that it provides a picture of understanding of the matters which is difficult to understand. if this step is not taken when understanding the text, then it is considered as leading opinion on religious texts. ali mustafa was influenced by current development in understanding hadith contextually by referring to aspects outside the hadith text such as the causes of the birth of hadith, local and temporal, sentence causality, and socio-cultural. on the other hand, ali mustafa was also heavily influenced by the nahdlatul ulama ideology which adheres to the shafi'iyah school of jurisprudence and the ash'ariyah and maturidiyah beliefs, and has moderate principles in religion. therefore, the influence of ali mustafa's education in indonesia through islamic boarding schools is stronger than his educational experience in saudi arabia. bib lio graphy abu 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(1).” nu online, 2017. watt, montgomery. islamic fondamentalism and modernity. london: routledge, 1988. yaqub, ali mustafa. aṭ-ṭuruq aṣ-ṣaḥīḥah fī fahm as-sunnah alnabawīyah. jakarta: maktabah darus-sunnah, 2016. ———. cara benar memahami hadis. jakarta: pustaka firdaus, 2016. ———. ijtihad, terorisme, dan liberalisme. jakarta: pustaka firdaus, 2015. ———. imam perempuan. jakarta: pustaka firdaus, 2007. ———. islam is not only for muslims. jakarta: maktabah darus sunnah, 2016. ———. titik temu wahabi-nu. jakarta: maktabah darus-sunnah, 2016. 307 respect for the red white flag in the understanding of syataryah and muhammadiyah communities: a comparative study edriagus saputra1, gusnanda2, nana gustianda3, wisda rahmadinur4, amal syahidin5 1,4institut agama islam sumatera barat, 2uin imam bonjol padang, 3stain mandailing natal, 5universitas zaitunnah tunis, tunisia correspondence: saputraedriagus@gmail.com abstract. the aims of this study was to gain an understanding of the syatariyah tariqat community and the muhammadiyah organization regarding respect for the red and white flag. in this study, the author uses a qualitative method (field research) with a comparative approach (compare). in this study, the respondents were cadres and communities connected to the syatariyah tariqat and muhammadiyah organizations. this study found that the opinion of the syatariyah and muhammadiyah people regarding respect for the red and white flag is something that must be done as an indonesian citizen. because the respect that the people show for the flag is a form of love for the state of indonesia and remembers the struggle of the nation's heroes in expelling the colonialists and liberating their country. in addition, the respect done to the red and white flag is a form of ta'zim (glorification) not in the form of ta'abu d (worship). then, the values contained in respect for the red and white flag have the most important things for the indonesian people, namely the value of commemorating the history of the struggle, nationalist values, telorance values, and the value of unifying the nation. keywords: comparative study, understanding, respect, red and white flag, syatariyah and muhammadiyah int r od u ct i on indonesia is a country consisting of islands and the largest and largest country in the world.1 according to the calculation of national statistics in 2019, that the territory of indonesia reaches 1,916,906.77 km2 and consists of 16,056 islands (uu, 1996) and has the 5 largest islands, namely sumatra, java, kalimantan, sulawesi ,and papua.2 the 1 amrullah amrullah, “integration of islamic moderation values on islamic education learning material at madrasah aliyah level,” ajis: academic journal of islamic studies 7, no. 1 (7 juni 2022): 27, https://doi.org/10.29240/ajis.v7i1.4284. 2 kaelan, pendidikan pancasila, reformasi (yogyakarta: paradigma, 2016). institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 7, number 2, 2022 | page: 307-322 doi: http://doi.org/10.29240/ajis.v7i2.5483 academic journal of islamic studies mailto:saputraedriagus@gmail.com 308 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 state of indonesia became independent on august 17, 1945, which at that time was appointed ir. soekarno as the first president of the republic of indonesia was accompanied by vice president drs. moh. hatta. indonesia is fought for by indonesians from various ethnic groups, languages, and religions, so that indonesia has the motto bhinneka tunggal ika which means that although they are different, they are still one. this motto is regulated in the 1945 constitution of the republic of indonesia in article 36a, that the symbol of the state is garuda pancasila, and the motto bhinneka tunggal ika.3 in the history of indonesia, the indonesian nation, the symbol of the republic of indonesia is the garuda pancasila with the motto bhinneka tunggal ika. this is stated in government regulation no. 66 of 1951. the motto bhinneka tunggal ika is a symbol of the reality of the indonesian nation and state which is composed of various elements, namely ethnicity, customs, class, culture, and religion.4 indonesian citizens are a country that is predominantly muslim and the largest muslim country in the world, but indonesia is not an islamic country.5 the islamic community residing in indonesia not only expresses selfishness and pluralism, but the indonesian people always maintain their integrity between each other, so that the indonesian nation can be independent and united in one goal and determination to expel colonialism from the motherland territory and liberate the state and its people from cruelty. foreign nation. this describes the indonesian people who have a very high sense of tolerance between each other. in addition, muslims also understand the attitude of tolerance that has been taught and imitated by the prophet muhammad saw, both in the fields of politics, social, society, religion, and so on.6 medina is a country led by prophet muhammad saw which is an area with a pluralistic society (ethnic and religious), but prophet muhammad saw always respects, respects and gives compassion to the needy without indiscriminate.7 this 3 kaelan. 4 meki johendra, “memelihara anak yatim perspektif hadis,” 2022, 16. 5 a. ubaedillah abdul rozak, pendidikan pancasila, i4 ed. (jakarta: kencana, 2018). 6 a. ubaedillah abdul rozak. 7 a. ubaedillah abdul rozak. edriagus saputra: respect for the red white flag in the understanding of syataryah and muhammadiyah communities: a comparative study | 309 can be seen from the conversation of abu bakr ash shidiq with his daughter aisyah ra. after the death of the prophet muhammad, the first caliph and the closest companion of the prophet muhammad, asked siti aisyah, "o umm mu'minin, what is the practice of my best friend that i have not done. so umm believers replied, the messenger of allah came to the market every morning and gave food to a jewish beggar. this identifies that a messenger of god in helping the community even though different religions.8 thus the prophet muhammad saw showed his attitude of tolerance as a messenger of allah swt between mankind and helping each other, as allah swt explains in the qur'an, namely: … َواْلُعْدَوانر اْلرثْر َعَلى تَ َعاَونُ ْوا َوَل َوالت َّْقٰوى اْلبرِر َعَلى َوتَ َعاَونُ ْوا… ...and help you in (doing) goodness and piety, and do not help in sinning and enmity...(al-maidah: 2) if referred back related to the surah al-maidah: 2 which explains that allah swt commands believers to help each other in goodness and piety to allah swt, in this verse allah swt has given an important lesson for muslims, that the attitude of helping (tolerance) is something very important. important in carrying out a safe, peaceful and prosperous life between communities.9 then, prophet muhammad saw is the last messenger of allah swt (khatamul anbiya ') and becomes a good role model for every people both in worship and muamalah. as allah states in the qur'an, namely: ْ َرُسْولر اّللِٰر اُْسَوٌة َحَسَنةٌ … َلَقْد َكاَن َلُكْم ِفر indeed, there has been in the messenger of allah a good role model for you...(al-ahzab: 21) 8 nashih nasrullah, “pengemis yahudi buta: rindu disuapi rasul dan lalu syahadat,” 2019, diakses 26 agustus 2021, https://m.republika.co,id/berita/pzj5vb320/pengemis-yahudi-buta-rindu-disuapirasul-dan-lal-syahadat. 9 edriagus saputra; samiullah taraki; nana gustianda; zakiyah, “the effect of mamakiah tradition toward students’ education in padang pariaman traditional islamic boarding school,” fokus jurnal kajian keislaman dan kemasyarakatan 71, no. 1 (2022), https://doi.org/doi: http://dx.doi.org/10.29240/jf.v7i1.3577. 310 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 this year, the republic of indonesia has been independent for 77 years, that independence is always commemorated and celebrated by every indonesian citizen, such as carrying out activities that can enliven the independence day of the indonesian nation, namely panjat pinang, eating crackers, running races, to national activities. in every year the indonesian nation celebrates the independence day of this country, the government always carries out the raising of the red and white heritage flag. in raising the red and white flag, it is customary for the indonesian people to sing the indonesia raya anthem and pay respects to the red and white flag. respect for the red and white flag which is a symbol of appreciation from the indonesian people to their country by lifting their heads up and raising their hands to their heads. the red and white flag is the identity of the indonesian people as described in the 1945 constitution of the republic of indonesia in article 35.10 the activity of honoring the red and white flag has been taught by every educational agency in the form of appreciating the struggle of the country's heroes to get the independence of the republic of indonesia and this activity is continuously carried out every monday morning by carrying out ceremonies and raising the red and white flag while paying respects (raising hands). however, in understanding respect for the red and white flag, the indonesian people have different opinions, so that understanding comes to the act of being part of shirk (associating partners with allah swt). this research will examine the understanding of the syatariyah and muhammadiyah communities. based on the flow and organization of the islamic community which is growing and has many followers in indonesia.11 thus, the authors are interested in conducting research on the understanding of respect for the red and white flag from an islamic perspective (comparative syatariyah and muhammadiyah). 10 sekretariat jenderal mpr ri, panduan pemasyarakatan undang-undang dasar negara republik indonesia tahun 1945 dan ketetapan mpr republik indonesia, 13 ed. (jakarta: sekretariat jenderal mpr ri, 2014), 201. 11 pramono pramono, “teks dan konteks kepemimpinan kaum tua dalam naskah-naskah tarekat syattariyah di minangkabau,” hunafa: jurnal studia islamika 6, no. 1 (15 april 2009): 1, https://doi.org/10.24239/jsi.v6i1.115.1-16. edriagus saputra: respect for the red white flag in the understanding of syataryah and muhammadiyah communities: a comparative study | 311 if referred to the previous literature review, the study of respect for the red and white flag in an islamic perspective has not been found in the form of scientific work, however, the authors found several studies related to this research, including: first, the article published by agustinus wisnu dewantara on pancasila as the foundation of religious education. this study explains the opinion expressed by ir. soekarno about the basics that need to be owned by indonesia, then soekarno said divinity, nationalism (nationalism), internationalism (humanity), consensus/ deliberation and welfare. the five principles have been contained in the points of pancasila, so that indonesia can stand firmly12. second, research conducted by hamidulloh ibda from the nahdlatul ulama islamic college (stainu) temanggung with the title hubbul wathan minan iman concept in islamic education as the spirit of nationalism. the study explains that the concept of loving the state of faith is something that must exist in every citizen, so the character of nationalism in the state must be owned by every indonesian citizen, so that it becomes a spirit in hubbul wathan minal iman (love the state of the republic of indonesia). faith). among the characteristics of nationalism in realizing hubbul wathan minal iman, namely preparing a generation of nationalism, religious and tolerant nations13. third, research conducted by m. alifudin ikhsan from the state university of malang with the title: values of love for the homeland in the perspective of the qur'an. the results of this study, that love for the homeland (hubbul wathan) is a feeling of pride and belonging to an area. this feeling can be manifested in the form of being willing to sacrifice to protect and protect the territory from all forms that threaten and disturb the territory14. 12 agustinus dewantara, “pancasila sebagai pondasi pendidikan agama di indonesia,” preprint (ina-rxiv, 29 agustus 2018), https://doi.org/10.31227/osf.io/5cxbm. 13 sekolah tinggi agama islam nahdlatul ulama, “konsep hubbul wathan minal iman dalam pendidikan islam sebagai ruh nasionalisme,” t.t. 14 m. alifudin ikhsan, “nilai nilai cinta tanah air dalam perspektif al-qur’an,” jurnal ilmiah pendidikan pancasila dan kewarganegaraan 2, no. 2 (12 desember 2017): 108–14, https://doi.org/10.17977/um019v2i22017p108. 312 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 the research above is related to the research that the author did, in terms of similarities: this research study is related to the discussion of indonesian nationality and the values contained in the islamic perspective. however, in terms of differences, the research explains that indonesia is a pluralistic nation which includes various tribes, nations, languages, races and religions. however, because of mutual respect and tolerance among each other, so that the indonesian nation can be free from colonialism and religion cannot be separated from the indonesian state. m e th od ol ogy this research is a qualitative field research study using a comparative method (comparison).15 the comparative method aims to compare the understanding of the syatariyah community with muhammadiyah about respect for the red and white flag in an islamic perspective. this study aims to gain an understanding of the people of syatariyah and muhammadiyah. data collection techniques by conducting observations, interviews and documentation.16 interviews were conducted with the community, youth and scholars from syatariyah and muhammadiyah islamic community organizations (ormas islam). in this study, the author does not look for the truth or error of an ormas, but the author will describe as best as possible the understanding of respect for the red and white flag according to syatariyah and muhammadiyah. r es e ar ch r es ult s and dis cu ss i on red and white flag portrait according to the big indonesian dictionary, that the red and white flag consists of 3 words, namely, flag, red and white. the flag has the meaning of a rectangular or triangular piece of cloth or paper (tied to the end of a stick, pole, etc.) used as a symbol of the state, association, body, 15 afrizal nur, “konsep wasathiyah dalam al-quran;(studi komparatif antara tafsir al-tahrir wa at-tanwir dan aisar at-tafasir),” jurnal an-nur 4, no. 2 (2016). 16 edriagus saputra, “tradisi menghiasi hewan kurban pada masyarakat kenagarian bawan,” fokus jurnal kajian keislaman dan kemasyarakatan 4, no. 1 (31 mei 2019): 1, https://doi.org/10.29240/jf.v4i1.763. edriagus saputra: respect for the red white flag in the understanding of syataryah and muhammadiyah communities: a comparative study | 313 etc. or as a sign; banners; stump. while the word red means a color similar to blood, while white means a pure color. according to izmi in his article entitled " red white flag as the identity of the nation of indonesia", that the color red has the meaning of courage or human courage and the color red is also the basis of the human body which is fed by blood from birth. while white has the meaning of holiness, this white color describes a clean human spirit.17 if the two colors are combined, they become red and white which are found on the indonesian flag. in ancient javanese culture, that the red and white flag has a meaning as a unifying symbol between men and women, while for indonesian citizens, the red and white sang saka flag is used as a symbol of courage and purity in defending indonesia's independence and bringing indonesia forward peacefully. in the international world. the red and white flag was originally used by the kingdoms of majapahit, kediri and bugis bone which was used as a symbol of the greatness and banner of the kingdom. in 1928, the red and white flag was also used by youth, students and nationalists as a fighting spirit against the dutch colonialists.18 however, the red and white flag of the republic of indonesia which was first raised at the proclamation of independence of the republic of indonesia on august 17, 1945, is the flag that was sewn by fatmawati's mother who is the wife of ir. sukarno. the flag is called the sang saka merah putih flag and the red and white flag used in independence activities and flag ceremonies every monday is called the sang merah putih flag. in order to protect the sang saka merah putih flag and fear of damage, president soekarno kept the sang saka merah putih flag at the merdeka palace building. the sang saka flag is stored in a vitrin made of flexi glass and is in the shape of a trapezoid. the sang saka merah putih flag was last flown at the independence palace on august 17, 1968, during the reign of president soeharto. in accordance with the ministerial decree no. 003/m/2015, the sang saka merah putih flag has the status of a 17 nadiatul izmi, “bendera merah putih sebagai identitas bangsa indonesia,” 2021, 10. 18 dr. winarno dr. winarno, m.si m.si, paradigma baru pendidikan kewarganegaraan, 3 ed. (jakarta: bumi aksara, t.t.), 13. 314 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 national cultural conservation with registration number: rncb. 20150201.01000032.19 then this red and white flag has also been included in the republic of indonesia law number 24 article 7 paragraph 3 which explains about the flag, language of the state emblem and the national anthem, which reads: the national flag must be flown at every commemoration of the independence day of the indonesian nation on august 17 by the citizens of the republic of indonesia. country that controls the right to use houses, buildings, offices, education, public and private transportation located in the territory of the unitary state of the republic of indonesia abroad.20 understanding of the syatariyah community and muhammadiyah about respect for the flag from an islamic perspective syatariyah is one of the schools of islam that has developed since ancient times, the flow of syatariyah is often known as the traditional flow. syatariyah flow is widely found in the area of west sumatra and this flow has existed since the first islam entered in west sumatra brought by shaykh burhanuddin. the syatariyah congregation is developing very rapidly in the padang pariaman area, this can be illustrated through the traditional islamic boarding schools scattered in the padang pariaman regency area.21 in addition, muhammadiyah is one of the growing islamic organizations in indonesia. this organization has existed since the independence of the state of indonesia led by h. agus salim. the muhammadiyah organization is known as the largest islamic community organization in indonesia and has a modern (contemporary) understanding. the understanding of muhammadiyah cadres in 19 direktorat pelindungan kebudayaan, “mengenang bendera sang saka merah putih lebih dekat,” 2019, https://kebudayaan.kemdikbud.go.id/dpk/mengenalbendera-sang-saka-merah-putih-lebih-dekat/. 20 staff ugm, “undang-undang republik indonesia nomor 24 tahun 2009,” diakses 1 september 2021, https://luk.staff.ugm.ac.id/atur/uu242009benderabahasa.pdf. 21 andrianto, wawancara dengan tuangku dan ulama syatariyah masyarakat padang pariaman, 2021. edriagus saputra: respect for the red white flag in the understanding of syataryah and muhammadiyah communities: a comparative study | 315 explaining the verses of the qur'an and the hadith of the prophet muhammad saw is adjusted to the times without conflicting with islamic teachings.22 the red and white flag is a symbol of the republic of indonesia, the flag has the meaning red means courage and white means holiness. according to mr. windra firdaus, as the leader of muhammadiyah for the west sumatra region, said: the red and white flag is a form of courage from the struggle of the indonesian people in expelling the colonialists on the motherland and liberating indonesia (free from foreign slavery), so red means the courage of the indonesian people, so that they are ready to shed blood in defending their nation and country and white is a form of what is done by the indonesian people is a sacred act in getting out of the form of colonialism and all of that is with the permission of allah swt.23 this agrees with mr. syamsurizal, who is a member of the tandikek traditional nagari density (kan) and a community of followers of the syatariyah tradition, saying: the red and white flag is a symbol of the state of indonesia and one of the countries in the world must have a flag. the indonesian flag is red and white, that red means brave and white means holy.(syamsurizal, interview, 2021) in line with the opinion above, according to mr. syafrizal efendi, as chairman of tariqat mutabarah padang pariaman, he said: the red and white flag comes from the royal flag that developed in indonesia. the red and white flag is a symbol of the state of indonesia that must be protected, respected and respected, so that other nations also participate in respecting our nation. the red and white flag means brave and white means holy. because in gaining independence, one must have courage and struggle and 22 izmi, “bendera merah putih sebagai identitas bangsa indonesia.” 23 windra firdaus, wawancara dengan pimpinan muhammadiyah wilayah sumatera barat, 2021. 316 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 have a holy intention.24 however, today's developments, that the actions carried out by the indonesian people in respect of the red and white flag (stand up straight and raise their hands) every monday morning at the flag ceremony as well as celebrating the independence of the republic of indonesia on august 17 are a form of shirk to god. this was explained by mr. muhammad jono, as a historian and teacher at the adabiyah senior high school in padang city, saying: respect for the red and white flag is not a tribute to allah swt, but the honor is given in order to commemorate the struggle of the nation's heroes in fighting for indonesia's independence. if there are indonesians who understand this, it means that they separate religion and state, while the scholars say that we must love our country and that it is part of faith (hubbul wathan minal iman). in addition, we live in a nation and state that has various ethnicities, races, languages and religions, so we should be able to apply the attitude of tasamuh (tolerance) among fellow indonesians and this has been taught directly by the prophet muhammad, as long as it does not conflict with aqidah and worship.25 this is in line with the opinion of mrs. eliza sutri utami, a psychologist as a cadre and family of muhammadiyah jambi, she said: respect for the red and white flag is not a form of shirk, but it is a form of respect given in order to give appreciation to indonesian heroes. in being a nation in indonesia, religion and state cannot be separated and this act is not an act of cursing allah swt. and this is done in the form of love for the state of indonesia.26 24 syafrizal efendi, wawancara dengan ketua thariqat mutabarah kabupaten padang pariaman, 2021. 25 muhammad jono, wawancara dengan sejarawan indonesia, guru sejarah di slta adabiyah kota padang serta kader muhammadiyah pesisir selatan, 2021. 26 eliza sutri utami, wawancara dengan kader dan keluarga muhammadiyah jambi, 2021. edriagus saputra: respect for the red white flag in the understanding of syataryah and muhammadiyah communities: a comparative study | 317 from the explanation above, it is further strengthened by the opinion of mr. syafrizal efendi, saying: respect for the red and white flag is not a form of shirk to allah swt, it can be taken from the verse of the qur'an in the letter albaqarah: 30. in that verse allah ordered the devils to prostrate to the prophet adam. so the word prostration here does not mean that it is interpreted as a form of worship to prophet adam as, but it can be understood in the form of respect for prophet adam as, because allah swt gave him the advantage of knowledge. so we can also take this meaning, that the respect given to the red and white which is a symbol of the state of indonesia is not a form of shirk to allah swt, but a form of appreciation given to the fighters of the indonesian nation.27 similar to the opinion of mr. ferki ahmad merlion, who is a muhammadiyah cadre of tanah datar regency and a lecturer of arabic al-qur'an, he said: respect for the red and white flag does not mean ta'abud but ta'zim. ta'abud is worshiping him while ta'zim is glorifying. this means that respect for the red and white flag is not a form of shirk to allah. this is in line with history during the gazwah mutah war, at that time the prophet muhammad gave the flag to zaid bin harithah, when zaid died defending his flag, the flag was taken by ja'fat bin abdul muttalib, but jafar was also killed protecting the flag. , then he was greeted directly by abdullah bin abdul waraha and he defended it until his life was also killed. this is an important lesson for indonesians in respecting and protecting the red and white flag in the form of ta'azim (glorifying) and not ta'abud (worshipping) the flag.28 27 syafrizal efendi, wawancara dengan ketua thariqat mutabarah kabupaten padang pariaman. 28 ferki ahmad merlion, wawancara dengan kader muhammadiyah kabupaten tanah datar, 2021. 318 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 values embodied in respect for the red and white flag a. remembering the history of the struggle indonesia is a very large country consisting of islands and has good agricultural products, so that foreign nations want to control everything, such as the dutch, portuguese and japanese. however, all of this was blocked by the indonesian people in defending the indonesian nation and ready to risk their blood and lives to expel colonialism on the mother earth, namely the republic of indonesia.(joni indra wandi, m.pd, interview, 2021) the independence was achieved by the people of indonesia and proclaimed on august 17, 1945 and commemorated by the people of indonesia as indonesia's independence day. in commemorating the struggle and courage of the indonesian heroes at that time, every indonesian citizen raised the red and white flag as a symbol of the state and paid homage to the flag. as the next generation of the indonesian nation, we are obliged to defend the indonesian state and protect all related to indonesia.29 in addition, every indonesian citizen is also obliged to make the name of the indonesian nation proud in the international arena, such as the form of the olympics/contests, achievements and other things so that they can restore the indonesian nation as an asian tiger country and a country that is respected by the international community in general.30 b. nationalism nationalism is an attitude that must be owned by every indonesian citizen, because it is in the form of defending the indonesian state from all attacks that come from outside. a form of nationalist attitude carried out by indonesian citizens in loving their country, defending their country and making their country proud. this can be described through a husband who loves his wife, whatever must be done to make the partner he loves 29 eliza sutri utami, wawancara dengan kader dan keluarga muhammadiyah jambi. 30 muhammad jono, wawancara dengan sejarawan indonesia, guru sejarah di slta adabiyah kota padang serta kader muhammadiyah pesisir selatan. edriagus saputra: respect for the red white flag in the understanding of syataryah and muhammadiyah communities: a comparative study | 319 happy and protect him from everything that can disturb and hurt him.31 c. tolerance indonesia is a country that has various tribes, languages, cultures, races and religions, but these differences do not make the vast indonesian state divided. this can be created because the indonesian people have been bound by one motto "bhinneka tunggal ika" which means that although they are different, they are still one. therefore, in society (muamalah) the indonesian people always prioritize the attitude of tolerance (tasamuh) among fellow indonesians. this tasamuh attitude has also been given a direct example by the prophet muhammad saw in carrying out life in an islamic society. even though they are of different races, ethnicities, languages and religions, the islamic community will still prioritize an attitude of tolerance and this is explained in the qur'an in surah al-maidah: 2, which means... please help you in goodness and piety and don't help in helping yourself. sin and enmity…. in addition, allah also explains the importance of the creation of humans on this world, as contained in the surah al-hujurat: 13 32 َل لرتَ َعارَفُ ْوا َي َُّها النَّاُس ارَّنَّ َخَلْقٰنُكْم مِرْن ذََكٍر وَّاُنْ ٰثى َوَجَعْلٰنُكْم ُشُعْوًبا وَّقَ َبۤاىِٕ ٰيٰا hi people! indeed, we created you from a male and a female, then we made you into nations and tribes so that you might know one another...(alhujurat:13) d. unifying the nation indonesia has a pluralistic society with various cultures, ethnicities, races and religions. however, the people are united in one indonesian state which must be protected, maintained and guarded. this has been listed in the pancasila point in the 3rd order, namely the unity of indonesia. therefore, the form of national activities carried out by the indonesian people is a form of love and unity of the indonesian people. 31 dian puspita sari, wawancara dengan kader dan keluarga muhammdiyah serta dosen pancasila iai sumbar pariaman, 2021. 32 zaki, wawancara dengan pimpinan daerah muhammadiyah kabupaten padang pariaman dan wakil ketua baznas padang pariaman, 2021. 320 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 this can be seen from the implementation of the flag ceremony which is carried out by all indonesian citizens regardless of their status, religion, ethnicity and so on. therefore, as good citizens, let us together maintain, protect and continue to apply an attitude of tolerance between others, so that we can create a country that is peaceful, safe and far from hostility.33 concl us i on indonesia is a nation that has a pluralistic society from various cultures, races, ethnicities and religions. however, these differences can be united in an indonesian state with the motto "bhinneka tunggal ika" which means that although they are different, they are still one. indonesia's independence on august 17, 1945 and is always remembered and commemorated by all indonesian people by carrying out national activities, namely the red and white flag raising ceremony. the procession of the flag ceremony was carried out by raising the red and white flag by the paskibra team while singing the indonesia raya anthem by a voice guide and followed by all ceremony participants. however, in understanding respect for the red and white flag, every citizen must have a complete understanding of respect for the flag. because the respect that is done at the time of raising the red and white flag is a form of love for the state of indonesia and remembers the struggle of the nation's struggles in liberating this motherland from colonialism and becoming an independent country and recognized by the world. in addition, the implementation of the red and white flag ceremony has several values contained for the indonesian people, namely the value of remembering the history of the struggle, the value of nationalism, the value of tolerance and the value of unifying. therefore, the difference of opinion is allowed, but it is still discussed in a good way and still maintains the security and tranquility of the state of indonesia. bi bl iogr ap hy a. ubaedillah abdul rozak. pendidikan pancasila. i4 ed. jakarta: kencana, 2018. amrullah, amrullah. “integration of islamic moderation values on islamic education learning material at madrasah aliyah level.” ajis: academic journal of islamic studies 7, no. 1 (7 juni 2022): 27. https://doi.org/10.29240/ajis.v7i1.4284. 33 andrianto, wawancara dengan tuangku dan ulama syatariyah masyarakat padang pariaman. edriagus saputra: respect for the red white flag in the understanding of syataryah and muhammadiyah communities: a comparative study | 321 andrianto. wawancara dengan tuangku dan ulama syatariyah masyarakat padang pariaman, 2021. dewantara, agustinus. “pancasila sebagai pondasi pendidikan agama di indonesia.” preprint. ina-rxiv, 29 agustus 2018. https://doi.org/10.31227/osf.io/5cxbm. dian puspita sari. wawancara dengan kader dan keluarga muhammdiyah serta dosen pancasila iai sumbar pariaman, 2021. direktorat pelindungan kebudayaan. “mengenang bendera sang saka merah putih lebih dekat,” 2019. https://kebudayaan.kemdikbud.go.id/dpk/mengenalbendera-sang-saka-merah-putih-lebih-dekat/. dr. winarno, m.si, dr. winarno, m.si. paradigma baru pendidikan kewarganegaraan. 3 ed. jakarta: bumi aksara, t.t. edriagus saputra; samiullah taraki; nana gustianda; zakiyah. “the effect of mamakiah tradition toward students’ education in padang pariaman traditional islamic boarding school.” fokus jurnal kajian keislaman dan kemasyarakatan 71, no. 1 (2022). https://doi.org/doi: http://dx.doi.org/10.29240/jf.v7i1.3577. eliza sutri utami. wawancara dengan kader dan keluarga muhammadiyah jambi, 2021. ferki ahmad merlion. wawancara dengan kader muhammadiyah kabupaten tanah datar, 2021. ikhsan, m. alifudin. “nilai nilai cinta tanah air dalam perspektif alqur’an.” jurnal ilmiah pendidikan pancasila dan kewarganegaraan 2, no. 2 (12 desember 2017): 108–14. https://doi.org/10.17977/um019v2i22017p108. izmi, nadiatul. “bendera merah putih sebagai identitas bangsa indonesia,” 2021, 10. johendra, meki. “memelihara anak yatim perspektif hadis,” 2022, 16. joni indra wandi. wawancara dengan sejarawan indonesia dan dosen sejarah iai sumbar pariaman serta masyarakat penganut muhammadiyah pariaman, 2021. kaelan. pendidikan pancasila, reformasi. yogyakarta: paradigma, 2016. muhammad jono. wawancara dengan sejarawan indonesia, guru sejarah di slta adabiyah kota padang serta kader muhammadiyah pesisir selatan, 2021. nashih nasrullah. “pengemis yahudi buta: rindu disuapi rasul dan lalu syahadat.” 2019. diakses 26 agustus 2021. https://m.republika.co,id/berita/pzj5vb320/pengemis-yahudi-buta-rindu-disuapirasul-dan-lal-syahadat. nur, afrizal. “konsep wasathiyah dalam al-quran;(studi komparatif antara tafsir al-tahrir wa at-tanwir dan aisar at-tafasir).” jurnal an-nur 4, no. 2 (2016). pramono, pramono. “teks dan konteks kepemimpinan kaum tua dalam naskah-naskah tarekat syattariyah di minangkabau.” hunafa: jurnal studia islamika 6, no. 1 (15 april 2009): 1. https://doi.org/10.24239/jsi.v6i1.115.1-16. saputra, edriagus. “tradisi menghiasi hewan kurban pada masyarakat kenagarian bawan.” fokus jurnal kajian keislaman dan kemasyarakatan 4, no. 1 (31 mei 2019): 1. https://doi.org/10.29240/jf.v4i1.763. sekretariat jenderal mpr ri. panduan pemasyarakatan undang-undang dasar negara republik indonesia tahun 1945 dan ketetapan mpr republik indonesia. 13 ed. jakarta: sekretariat jenderal mpr ri, 2014. staff ugm. “undang-undang republik indonesia nomor 24 tahun 2009.” diakses 1 september 2021. https://luk.staff.ugm.ac.id/atur/uu242009benderabahasa.pdf. 322 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 syafrizal efendi. wawancara dengan ketua thariqat mutabarah kabupaten padang pariaman, 2021. syamsurizal. wawancara dengan anggota kan (kerapatan adat nagari) tandikek padang pariaman dan penganut aliran thariqat syatariyah, 2021. ulama, sekolah tinggi agama islam nahdlatul. “konsep hubbul wathan minal iman dalam pendidikan islam sebagai ruh nasionalisme,” t.t. windra firdaus. wawancara dengan pimpinan muhammadiyah wilayah sumatera barat, 2021. zaki. wawancara dengan pimpinan daerah muhammadiyah kabupaten padang pariaman dan wakil ketua baznas padang pariaman, 2021. 355 sexual violenca against disability women in a matrilineal society widia fithri1, elyusra ulfah2 1universitas islam negeri (uin) imam bonjol, padang, indonesia 2universitas islam negeri (uin) sutan syarif kasim, pekanbaru, indonesia correspondence: widiafithri@uinib.ac.id abstract. women with disabilities who are victims of sexual violence urgently need protection not only because of the sexual treatment they receive but also due to their physical and mental limitations. on the other hand, the rules that protect them have not been maximally in favor of them. thus, this study looks at how the social system of the minangkabau community in resolving sexual violence cases that occurred them. the method used in this research was descriptive qualitative, supported by primary and secondary data. primary data were obtained through interviews, observation, and documentation, whereas secondary data were gained from books, magazines, journals, and others. the results uncovered that in both cases, it was found that normal men had committed sexual violence against women with disabilities. women's disability status caused them to accept violent treatment because of their unbalanced relationship easily. in padang city, the perpetrator was sentenced to six months in prison by the state, while in nagari aie angek, the customary law contained in the perna (nagari regulation) applies. under the regulation, the perpetrator must be responsible for the victim and pay a fine of a cow for the wedding ceremony. yet, perna has not specifically regulated sexual violence against disabilities, let alone considered the long psychological impact on victims. keywords: disability, sexual violence, nagari regulations, women. int r od u ct i on minangkabau culture based on customs and religion (known as adat basandi syarak, syarak basandi kitabullah) strongly emphasizes taking sides with women, but in reality, it is not always able to protect women from the risk of violence. women with disabilities, specifically, become objects of violence in various forms, not only based on their disability status but also on their gender as women. data from 34 provinces compiled by 232 service provider partner institutions with institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 7, number 2, 2022 | page: 355-374 doi: http://doi.org/10.29240/ajis.v7i2. 5511 academic journal of islamic studies 356 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 national commission on violence against women documented 16,217 cases of violence against women. in the west sumatra province, which is included in the middle category in cases of violence, there were 112 cases against women in 2016.1 west sumatra is actually a province that does not rank the highest in terms of cases of violence against women in indonesia, but the problem of violence against women cannot be left alone. moreover, the minangkabau tribe in west sumatra strongly adheres to the matrilineal family system, where the mother's position is highly respected and upheld. minangkabau is also one of indonesia's regions and ethnic groups known as one of the archipelago's pillars of customs and culture. thousands of years ago, in minangkabau, their ancestors formulated the norms and values of life to ensure order, prosperity, and happy life for the people. norms regulate the relationship between men and women, wealth, manners, and the kinship system. all aspects of their life have been arranged in such a way based on alam takambang jadi guru (developed nature becomes teacher). in addition, one of the unique characteristics of the minangkabau people is that their kinship system is known as matrilineal. a matrilineal is a family group that adheres to a lineage calculated based on the mother's line. matrilineal comes from the word matri, which means mother, and lineal, which means line. in all legal actions, the minangkabau community prioritizes lineage from the mother.2 in this matrilineal kinship system, there are three crucial elements: lineage based on the mother, marriages that must be carried out with other groups, and mothers with a major role in education, family welfare, and securing wealth.3 amir explained that marriage has several functions. the first is to legalize sexual relations between men and women from the point of view of customs, religion, and laws in force in the country. the second is a place to determine the rights, obligations, and 1komnas perempuan, "komisi nasional anti kekerasan terhadap perempuan (komnas perempuan)", 2016. 2yaswirman, hukum keluarga adat dan islam: analisis sejarah, karakteristik, dan prospeknya dalam masyarakat matrilineal minangkabau (padang: andalas university press, 2006). 3amir m.s., adat minangkabau pola dan tujuan hidup orang minang (jakarta: mutiara sumber widya, 2006). widia fithri, et.al: sexual violence against disability women in a matrilineal society | 357 the protection of husband, wife, and children. the third is fulfilling human needs for a mate and social status and obtaining peace in life itself. fourth is a way to maintain the survival of kinship and avoid extinction. in addition, the minangkabau people's understanding of the noble teachings of their ancestors is contained in the tambo. tambo makes them live in rules that bind them to social life's complex and unique realities. in the concept of urang sabana urang (to be a real human being), minangkabau people are required to have shame, be polite, have much knowledge, and be role models for those around them. according to the minangkabau traditional provisions, their life goals will be achieved if the infrastructure and facilities have been properly prepared. the meaning of infrastructure here is the nature and character described. humans with such qualities will be relied on to lead a safe, peaceful, prosperous, and blessed life. in accordance with the meaning of the minangkabau proverb, it describes: bumi sanang padi manjadi (earth is happy that rice can be harvested); padi masak jaguang maupie (rice cooked with corn can be picked up); anak buah sanang santoso (subordinates are happy to be at peace); taranak bakambang biak (livestock breed); bapak kayo mandeh batuah (father is rich, mother is lucky); mamak disambah urang pulo (mamak is also respected by people).4 apart from the real human concept (urang sabana urang), the minangkabau people must adhere to four elements. first, saiyo sakato (one agreement, one word) means that when facing a problem, the minangkabau people always conduct deliberation for consensus. if there is consensus on all the decisions taken, the decisions must be accepted and implemented by all parties without exception. second, sahino samalu (one humiliated, all embarrassed) denotes that if a tribal member in minangkabau society is belittled in the community, all tribal members will feel offended. in other words, if a member of the tribe is humiliated, all members of the tribe will jointly defend the good name of the tribe. this "sehino samalu " forms an intense sense of solidarity in the minangkabau community. the third is anggo tanggo (household rules), where the community is required to obey the rules, laws, and guidelines that apply in minangkabau customs, which are useful for creating an orderly and peaceful society. fourth, sapikue sajinjiang (carried and held 4ibid. 358 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 together) signifies that all tasks in minangkabau society are a shared responsibility to help each other. heavy problems are carried together, while light problems are held together. from these four elements, it is expected that the minangkabau people can achieve their life goals by following the concepts and ideals of their ancestors. in minangkabau leadership, there is also an institution called tungku tigo sajarangan. it combines three institutions: custom, religion, and cerdik pandai (government). it is also a social institution and a form of leadership fused in the social life of the minangkabau community, consisting of a penghulu, alim ulama, and cerdik pandai. these three figures have distinct roles but have the same goal in building the nagari to suit the traditional philosophy in minangkabau, i.e., basandi syarak adat, basandi syarak kitabullah. penghulu is usually called ninik mamak, who has a title of greatness in his clan and oversees leading the community of the people in the nagari. alim ulama serves as extension workers and establishes the correct social law in the nagari. here, educating nephews means being a guardian of the character of nephews in all aspects of the nagari. meanwhile, cerdik pandai is a leader with broad knowledge and insight who can find a way out of every problem faced by society.5 today, minangkabau customs and culture continue to face challenges that are not easy, facing the onslaught of technology and new world developments, which must be responded to quickly, including various issues of sexual violence against women, especially people with disabilities. there have been several studies on violence against women, especially women with disabilities. according to harnoko, violence against women is rooted in a culture that considers men superior and women inferior, a daily practice that causes women to be subordinated and marginalized. historically, violence against women stems from unequal gender relations between men and women. the position of women, who are marginalized socially, economically, educationally, and others, is triggered by unfair policies to women. in fact, the state has long been considered to have institutionalized 5ibid. widia fithri, et.al: sexual violence against disability women in a matrilineal society | 359 gender inequality through compliance and commodity norms.6 for similar reasons, violence experienced by women with disabilities, as may and bessell argue, occurs due to the existence of gender and disability dimensions. in other words, the disability status has exacerbated the situation that opens up spaces for violence against women.7 rifa'at and farid added that acts of violence could happen to anyone, anytime and anywhere. sexual violence also has a lot to do with human rights and health. violence is often carried out to maintain and enforce the subordination of women to men. furthermore, farid explained that acts of violence and sexual harassment occur because of the low understanding and mindset of the community about equality between men and women, which do not benefit both parties. in this case, the single factor that causes sexual violence is socio-cultural factors, where there is an imbalance of power relations that causes the subordination of women.8 moreover, sri haryono highlighted sexuality and reproductive health for women with disabilities (different abilities), which still leaves various debates until now, especially regarding state policies in responding to this issue.9 on the one hand, although the state has ratified the convention on the rights of persons with disabilities through law no. 19 of 2011, the regulation implementation is still far from effective. the study found that many women with disabilities still do not understand how to take care of their reproductive organs, thus affecting their health. the reproductive organs' control is also very low, so they experience sexual violence, causing unwanted pregnancies. several cases in the research showed that people with disabilities who experienced sexual violence did not get justice because their statements are legally unacceptable, and it is reinforced by the stigma of society that labels them as crazy. in addition, irawan explained that the provincial government of 6b. rudi harnoko, dibalik tindak kekerasan terhadap perempuan (malang: staf pengajar di balai besar pemberdayaan masyarakat desa kemendagri, 2010). 7kathryn may robinson dan sharon bessell, women in indonesia: gender, equity and development (singapura: institute of southeast asian studies, 2002). 8muhammad rifa’at dan adiakarti farid, "kekerasan terhadap perempuan dalam ketimpangan relasi kuasa: studi kasus di rifka annisa women’s crisis center", 14.2 (2019), 16. 9tri joko sri haryono, sri endah kinasih, dan siti mas’udah, "akses dan informasi bagi perempuan penyandang disabilitas dalam pelayanan kesehatan reproduksi dan seksualitas", masyarakat, kebudayaan dan politik, 26.22 (2013), 65–79. 360 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 the special region of yogyakarta (diy) has made related legal regulations and provided government agencies whose duty is to provide legal protection for women victims of violence with disabilities.10 the diy government has also formed a committee for the fulfillment and protection of disability rights as an ad hoc non-structural institution based on the yogyakarta special region regulation no. 4 of 2012. the diy disability committee was born to oversee and ensure the implementation of the yogyakarta special region regulation no. 4 of 2012. the objectives of this committee's establishment are, first, to encourage the mainstreaming of persons with disabilities in public policies and services. the second is to help realize the protection and fulfillment of the rights of persons with disabilities, including rights in the fields of education, health, employment, social, arts, culture, politics, sports, law, disaster management, accessibility, and housing. the third is to encourage the realization of opportunities and equality for persons with disabilities. ardiyantika also elucidated that by some indonesians, people with disabilities are purely personal problems because of their body and mind conditions. people with disabilities also have social welfare problems and are marginalized.11 this perspective tends to discriminate against persons with disabilities and has major implications for them, making it difficult to obtain a decent life. consequently, people with disabilities are victims of marginalization and exclusion by society. for this reason, several strategies must be carried out for handling victims of violence against disabilities. the advocacy strategies conducted by sapda (advocacy unit for women and children with disabilities) can be divided into three types: micro, mezzo, and macro. in its implementation, the mezzo strategy is the most dominant strategy used by sapda. meanwhile, internal inhibiting factors for the advocacy implementation are weak human resources, 10andrie irawan, "peranan pemerintah daerah istimewa yogyakarta dalam perlindungan hukum terhadap perempuan penyandang disabilitas korban kekerasan", jurnal ilmiah hukum de’jure: kajian ilmiah hukum, 2.2 (2017), 202–218. 11sulistyary ardiyantika, “strategi advokasi perempuan difabel korban kekerasan di sapda”, inklusi, 3.2 (2016), 139–162 widia fithri, et.al: sexual violence against disability women in a matrilineal society | 361 inadequate control, and a weak management planning and development system. meanwhile, constraints from external factors comprise management that has not been maximized, inappropriate recruitment and selection, and lack of training regarding client data collection. mumpuni added that the ability of people with disabilities to manage themselves should be directly proportional to their facilities and policies. many found that the service units provided by the government did not support access to services for people with disabilities.12 mumpuni’s study results in tegal regency revealed a significant relationship between the accessibility of people with disabilities in public services. here, the involvement of the family as the closest person who can help and support the community so that people with disabilities can socialize with their environment are key factors that strengthen the correlation between the accessibility of people with disabilities in public services. the services for the disabled are provided in four areas: first, religious and cultural fields; second, the health sector; third, the economic sector; fourth, education and politics. in this case, strengthening people with disabilities to be independent and socialize is a form of improving community welfare. moreover, purinami explained that people with disabilities who have various limitations have not been widely looked at by companies to work and have not utilized their abilities, even though people with disabilities need attention for their survival and social recognition to show their existence. thus, the provision of skills is urgent so that people with disabilities can work for themselves and others and be independent so that they are not labeled as a burden on society.13 furthermore, afifah and hadi found that, in reality, people with disabilities are vulnerable to receiving discriminatory treatment for the fulfillment of their rights, especially in the field of education, even though the right to education is a human right as stipulated in the 1945 12sesya dias mumpuni dan arif zainudin, “aksesbilitas penyandang disabilitas dalam pelayanan publik di kabupaten tegal”, jurnal komunikasi pendidikan, 1.2 (2018), 133–138 13geminastiti purinami a, nurliana cipta apsari, dan nandang mulyana, “penyandang disabilitas dalam dunia kerja”, focus: jurnal pekerjaan sosial, 1.3 (2019), 234–244 362 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 constitution of the republic of indonesia article 31 paragraph 1.14 various legal grounds strengthen the right of persons with disabilities to access education: first, the international convention on human rights, the international covenant on economic, social, and cultural rights, the convention on the rights of persons with disabilities by resolution 61/106, article 28 c paragraph (1) and article 28 e paragraph (1) of the 1945 constitution of the republic of indonesia. the second is law no. 39 of 1999 concerning human rights, particularly article 12. the third is law no. 8 of 2016 concerning disabilities. fourth is the provincial level regulation, i.e., regional regulation no. 3 of 2013 concerning protection and services for persons with disabilities in east java. fifth is governor regulation no. 6 of 2011 concerning the implementation of inclusive education. on the other hand, the fulfillment of the rights of persons with disabilities, which have not been maximized, was also found by ndaumanu. ndaumanu uncovered that the percentage of services for people with disabilities was only around 12.65% of the total number of people with disabilities in the south timur tengah, east nusa tenggara province. efforts to protect, respect, and serve the rights of persons with disabilities are still far from being maximized due to the lack of programs and activities for persons with disabilities. services are also still partial, and there is no coordination between stakeholders. constraints from the lack of maximum respect, service, and protection of the rights of persons with disabilities include the absence of more detailed and comprehensive regulations at the regional level, the absence of complete data collection and information, and stigmatization and various obstacles found in socioculture15. for this reason, this paper aims to complete the lack of studies on various issues of violence against women, which ignore cases of disability on the one hand and tend to analyze disability separately from gender 14wiwik afifah dan syofyan hadi, ‘hak pendidikan penyandang disabilitas di jawa timur’, dih jurnal ilmu hukum, 14.28 (2019), 85–101. 15frichy ndaumanu, ‘hak penyandang disabilitas: antara tanggung jawab dan pelaksanaan oleh pemerintah daerah’, jurnal ham, 11.1 (2020), 131–50 widia fithri, et.al: sexual violence against disability women in a matrilineal society | 363 issues on the other hand and to reveal how the minangkabau social system handles cases of violence against disabilities. in line with this, three questions can be posed as a reference for the discussion of this paper. how did sexual violence against women with disabilities occur? what are the factors causing sexual violence against women with disabilities? how does the cultural dimension contribute significantly to the slow handling of victims? in this case, there is a need for a paradigm shift from customary stakeholders, especially nagari, so that the basic rights of women with disabilities can be enforced. in addition, this paper is based on three arguments. first, violence against women with disabilities should not occur because women with disabilities socially are creatures of god who are naturally weak and must be protected. second, sexual violence against women with disabilities happens because they take advantage of their powerlessness. third, the religious culture of the minangkabau community should be able to reduce the sexual violence against women with disabilities, but in reality, it is hampered by cultural values that are not in place. according to article 4 of the law on tpks (sexual violence), sexual violence includes non-physical sexual harassment, physical, sexual harassment, forced contraception, forced sterilization, forced marriage, sexual torture, sexual exploitation, sexual slavery, and electronic-based sexual violence.16 since ratifying the united nations convention on the right of persons with disability, indonesia has changed the word "cacat" to the word disability. this convention explains that persons with disabilities are people with physical, mental, and intellectual (sensory) limitations for a prolonged period. these limitations will hinder their full and effective interaction in the community based on equal rights. the same definition of the term disability is found in law no. 8 of 2016 that disability is anyone who experiences physical, mental, intellectual, and sensory limitations for a long time in integrating with the environment so that they experience obstacles and difficulties to 16presiden republik indonesia, "rancangan undang-undang republik indonesia nomor... tahun … tentang penghapusan kekerasan seksual" (dpr ri) . 364 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 participate fully and effectively with other citizens based on equal rights.17 further, all the regulations stipulated in the law require the efforts of all parties to socialize. at the practical level, various ngos grew up and took responsibility for disseminating the government's programs. for example, women's crisis center (wcc) nurani perempuan is an ngo domiciled in padang, a community social institution that continuously makes efforts to eliminate gender-based discrimination and violence and is responsible for protecting, fulfilling, and promoting women's rights, which are the human rights. the president director of the women's crisis center (wcc), nurani perempuan, yefni hariani, said that the most common cases in west sumatra were sexual violence against women, with 54 cases (49.5%).18 the biggest challenge faced by nurani perempuan in handling various cases is not only about the long recovery of victims but also related to the law enforcement process. few cases of sexual violence against women stagnated in the middle due to the peaceful process carried out by the family and even facilitated by law enforcement officers. in addition, there are cases of sexual violence against women, which have been resolved by custom. hariani stated that one of the cases of sexual violence against women with disabilities (deaf/a) that had been handled occurred in sijunjung.19 the handling of cases that befell victims of sexual violence was not resolved legally but was settled according to local customary rules. however, the customary rules used do not provide justice to the victims. in this case, a dated the perpetrator, who promised to marry her by taking advantage of the weaknesses and shortcomings of the deaf victim. a eventually became pregnant, and then a complained about this to the man's family. however, the man's family denied the victim's existence and took action, resulting in a miscarriage. then, case a was settled by custom. local customary law dictates that men must receive a penalty for paying one cow. the cow was then slaughtered to serve as a banquet, a sign of peace. 17presiden republik indonesia, "undang-undang republik indonesia nomor 8 tahun 2016 tentang penyandang disabilitas" (dewan perwakilan rakyat republik indonesia dan presiden republik indonesia, 2016). 18yefni hariani, interview with the president director of women's crisis center (wcc) nurani perempuan about cases of sexual violence against women in west sumatra, 2019.. 19ibid. widia fithri, et.al: sexual violence against disability women in a matrilineal society | 365 this research was conducted in two regencies in west sumatra: sijunjung regency and siteba, padang city. in sijunjung regency, there were cases of sexual violence against disabilities resolved by the nagari regulation (perna), which regulates legal issues in a nagari. meanwhile, the settlement of sexual violence cases in padang city does not have a legal product like in the nagari but is directly processed according to positive legal rules. these two areas were selected simultaneously, showing the representativeness of the location: rural-urban. this research is qualitative. this study focuses on how sexual violence against women with disabilities is resolved in both regions/regencies. the data used were primary and secondary. primary data were obtained from observations, interviews, and document studies. observations focused on various incidents of violence experienced by women with disabilities, and the various treatments addressed to them. aside from the victim's family, interviews were conducted with traditional stakeholders (ninik mamak, alim ulama, and cerdik pandai), stakeholders, and organizations advocating for cases of violence against women with disabilities. meanwhile, documentation studies were performed to obtain information in the form of legal decisions contained in documents or statutory products, such as the nagari regulations. on the other hand, secondary data were obtained through a literature search supporting this article's problem analysis. the data collected in several ways above were grouped according to their respective tendencies for analysis. the data grouped were then coded, interpreted, and concluded. in analyzing the data, the authors used a phenomenological approach focusing on the assumption that cases of violence against women with disabilities are a text that can be given context, thus providing a complete understanding of the problem. r es ul ts and dis cuss i on the process of sexual violence against women with disabilities violence against women has become part of social practice in minangkabau society. culture becomes a practice of violence because some sexual violence stems from the dominance of patriarchal customs. the violence against women with disabilities can be found in several 366 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 forms, i.e., physical and psychological. sexual violence against women with disabilities is also a serious phenomenon that must be resolved. women with disabilities are vulnerable to sexual violence in their daily lives due to their physically, mentally, and intellectually weak conditions. this weak condition is taken advantage of by perpetrators of sexual crimes to act. in padang city, the sexual violence incident that happened to d occurred within her family. d is the youngest of four siblings. d lives with her parents and one of d's older sisters, who is married. the perpetrator of the crime was the husband of d's older sister, who worked as a security guard at a higher education institution in padang city. the perpetrator often came home from work in the morning when the house was quiet. according to d's older sister, the perpetrator had long shown strange behavior when he was with d at home. the perpetrator took the opportunity to carry out his evil intentions when d was not under surveillance. this strange behavior aroused suspicion from d's older sister. the suspicion grew when d showed several changes, both physical and mental. the family finally sought help by visiting the wcc nurani perempuan, kpai, and the social service. after being assisted by a third party, the perpetrator finally admitted that he had committed a sexual crime after being urged by kpai and the social service. the perpetrator of the sexual crimes, a close relative of the victim, finally apologized. the perpetrator also asked the family to make peace so that it would not be processed legally, but the family could not accept it. the confession was then processed by taking legal action so that the incident could be followed up. the perpetrator was later sentenced to six years in prison.20 in addition, family d belongs to the economically and educationally disadvantaged. the perpetrator deliberately took advantage of the victim's helplessness and sought time when his wife went to work and the victim was not under family supervision. d, who used to be healthy, cheerful, and eat and drink regularly, was severely traumatized after being sexually assaulted. after the incident, d's physical condition drastically changed to become thin, lost her appetite, was moody, and liked staying in her room. also, the limitations of the victim made the perpetrators argue not to admit their actions; besides 20i., interview with i, one of the victims of sexual violence with disabilities, 2019. widia fithri, et.al: sexual violence against disability women in a matrilineal society | 367 that, no one witnessed the incident. moreover, the victim's family said that d had been taken to a psychiatrist for treatment. however, it was only done once due to the family's economic limitations. meanwhile, the next form of sexual violence occurred in s. s and her family living in sijunjung, precisely in aie angek muaro sijunjung. the victim has a family consisting of a mother, father, brother, and sister. all the victims' families have disabilities, namely deafness. her neighbor raped victim s. they previously dated, and the perpetrator promised to marry the victim. s was invited out of the house to a quiet place once. although s initially refused, with limited communication between the perpetrator and the victim, there was sexual violence in the end that caused s to become pregnant. the victim reported this incident to her family, and then the family reported it to ninik mamak. the customary institution then held a meeting and decided the case by finding a peaceful way to cover up the shame of the two by uniting the two in an underhand marriage. according to local nagari regulations, perpetrators must redeem a cow for a wedding. after the two were married, the husband never came home and lived with the victim. victim s ended up living with her in-laws. at the in-laws' house, s was subjected to violence in the form of harsh treatment, so she miscarried because her parentsin-law did not want to accept the existence of s, who is deaf or mute.21 sexual violence experienced by women with disabilities in various conditions is not only related to situations that allow violence to occur but is also determined using the disabilities that place women as victims. a woman with a disability has a considerable risk of experiencing various types of violence. several reasons and conditions were found in the research that contributed to the occurrence of violence. this cause can be from several factors, both in the victim with limitations as a disability and the public's perspective on the victim's condition. in resolving cases of sexual violence, it is difficult to cooperate with the community, especially those who live around the victim. it is because society's stigma against women who experience sexual violence is still considered despicable and shameful. in fact, women who experience sexual violence are victims who really need to be accompanied and assisted in recovering from deep 21a., interview with a et al., one of the victims of sexual violence with a disability, 2019. 368 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 trauma. the psychological impact of sexual violence is unbelievably bad for the victim, coupled with the pressure from both outside and within. the most feared risk is unwanted pregnancy or hormonal changes in the body, as happened to d in the first case above. in the past, d was known as a healthy, fat woman who ate and drank as usual, but since the incident that happened to her, d has been traumatized that has not been cured. d also came from a low-income family who could only go to the hospital once for treatment to deal with the trauma she suffered due to lack of funds. the trauma also caused d to be moody, prefer to lock herself in her room, have a weak memory, and be slow to respond to something. her body was also getting thinner because her appetite was decreasing daily. marnis nurut (2019) described that many cases of sexual violence are not revealed or are actually covered up so that the public does not know them because they are considered a disgrace to the family.22 according to the integrated service center for the empowerment of women and children, limpapeh rumah nan gadang, west sumatra province, at least three factors cause people to prefer silence. the first is to regard the incident as a disgrace; when one wants to report it, it is the same as mancabiak baju didado (tearing clothes on the chest) since the one who did it could be a father, uncle, and other close relatives. thus, the victim's family finally chose to remain silent and closed the matter. second, if the head of the family commits the disgrace, family members will think twice because if he is imprisoned, family life will be chaotic, and no one will earn a living to support family members. hence, they choose not to report rather than lose the head of the family who supports the economy. third, another thing that also makes the incident unreported is when the violence occurs in one family. others do not care because they think it is a family affair, so other parties do not have to interfere. the psychological impact of sexual violence is not an easy matter and is not easily overcome since deep trauma takes a long time to heal. what is really needed by the victim is help from the closest family in 22marnis nurut, interview with marnis nurut, as chair of ap2tp2a, about cases of sexual violence in west sumatra, 2019. widia fithri, et.al: sexual violence against disability women in a matrilineal society | 369 supporting the victim in the recovery period. the most important thing from this incident is to change the perspective of the community to want to embrace victims of sexual violence, especially those with disabilities who are physically and mentally weak. it is as described by the following respondent.23 mr. i, one of the families of victims of sexual violence with disabilities, who is a member of the community in jorong sungai buluah aie angek, sijunjung regency, explained that the perspective and awareness of the community must be increased on issues of sexual violence by protecting women with disabilities who become victims of sexual violence, and the community needs preventive action by conducting much socialization and activating perna maximally to create a safe and peaceful atmosphere in people's lives. factors causing sexual violence in women with disabilities once again, in addition to being linked to environments that encourage violence, sexual assault on women with disabilities is also influenced by their disability, which makes them more vulnerable. a woman with disabilities is far more likely to experience various forms of violence. the study identified a variety of factors and situations that related to the prevalence of violence. first, the victim's communication limitations are exploited by the perpetrator. the limited communication possessed by the victim impacts the victim's weak position in dealing with the perpetrator, especially on the assumption that the victim cannot communicate what is experienced to others. the incident experienced by the victim and her family is that it was difficult to get a confession from the perpetrator and prove the violence due to communication barriers. second, economic and educational limitations place women in a vulnerable position. the status of low-income families and the low level of education of both victims and their families became the basis for violence, especially related to women's low understanding and ability to anticipate existing conditions. third, the impartiality of customs and society to women with disabilities has become a precondition for violence. the views and support of the community, which are still at the level of normative philosophies and have not yet reached the implementation stage, could not 23mr. i., interview with mr. i, one of the families of victims of sexual violence with disabilities, 2019. 370 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 protect women. related to that, marnis nurut said that, in general, "pucuk payuang limbago adat" (truthfully, customary leaders generally have not implemented the customary values of basandi syara', syara' basandi kitabullah). it was made worse by the public response, which is not always good for the victim. clearly, the community tends always to find fault with the victim.24 fourth, there is negligence (not completely resolved by law) in the incidents that are the basis for the repetition of violence experienced by women. the absence of a complete legal case settlement in the cases of sexual violence against disability gives the impression of negligence for every act of violence. it is a precondition for the birth of further acts of violence. cultural contribution to weak handling of victims of sexual violence the violence that occurs in minangkabau society, precisely in nagari aie angek, cannot be separated from culture. in other words, acts of violence experienced by women have involved institutional and customary considerations in the resolution. customary considerations are often not in favor of women, especially on considerations based on customary values. several trends can be seen in handling cases of violence against women with disabilities. first, an act of violence is resolved through customary procedures that prioritize traditional handling before being formally handled by the police. the handling of customs uses the nagari regulation (perna), based on the legitimacy of ninik mamak, alim ulama, and cerdik pandai. they make considerations for decision-making based on agreement. decisions usually take the form of so-called “peaceful ways,” which are not really related to formal legal decisions. second, it appears that there is indecision from traditional stakeholders in handling cases of sexual violence against women with disabilities. it is evidenced by the method of resolving very discriminatory cases due to the dominance of patriarchal factors. the handling of cases starts from the customary level with the reason of balancing the burden and responsibility of the perpetrator responsible for his family. frequently, considering the importance of the position and role of the perpetrator for the household and his family, the perpetrator can be released from punishment by customary decisions. the 24nurut, interview with marnis... widia fithri, et.al: sexual violence against disability women in a matrilineal society | 371 assumption is that putting the perpetrator in prison will result in a burden that the perpetrator's family and children must bear. unfair customary decisions for women with disabilities have sparked protests from hwdi (indonesian association of women with disabilities). here, the ninik mamak, traditional officials, and the entire community have tried to provide a solution to the s case, but the custom that is so deeply embedded in the body of the nagari community itself cannot remove the trauma for victims of sexual violence. it is where the injustice of the traditional perspective on victims lies. also, community pressure still looks down on it and considers it a family disgrace that must be closed tightly. thus, the victim's family is reluctant to report it to a higher level because it will be ostracized by the community in the end (atri, 2019). at the same time, the victim's family must obey and accept the customary decision for fear of expulsion or ostracism if they reject it even though it is discriminatory. third, customary discrimination against women with disabilities shows that the violence experienced by women is basically rooted in a patriarchal culture, which opens space for various parties to commit acts of violence in various conditions. violence has also received cultural understanding of customary considerations that make women victims maintain a harmonious social system. when women are placed in a weak position by custom, violence becomes part of a practice accepted with full understanding. when the social system is maintained to ensure the common good, the interests of women are neglected. from the three descriptions above, it can be stated that violence against women with disabilities is because of not only structural factors but also cultural reasons. various relations and institutional patterns have structured women in subordinate positions, such as patriarchal structures. at the same time, values and ideologies rooted in the culture that emphasizes harmony and collectivism have oppressed and neglected women's interests. in other words, women's efforts to get justice rights are a long way to go. it is clear from the three explanations above that there is violence towards women with impairments for cultural and institutional reasons. women have been institutionalized inferior roles through various relationships and institutional patterns, such as patriarchal institutions. 372 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 the interests of women have also been suppressed by ideals and beliefs entrenched in the culture that promotes peace and collectivism. in other words, there is still a long way to go for women's struggles to get justice rights. concl us i on the most important finding of this research is that the minangkabau community has a value system in dealing with various diseases, including deviant behavior such as sexual violence. the value system is contained, among others, in the nagari regulations. however, the nagari regulations have not experienced significant development, so there are no regulations regarding victims of sexual violence with disabilities. perna's perspective is also still limited to saving both parties from the law of adultery, regardless of the psychological aspects of women victims of violence who need serious remedies. bi bl iogr ap hy a., wawancara dengan a, dkk. salah satu korban kekerasan seksual penyandang disabilitas, 2019 a, geminastiti purinami, nurliana cipta apsari, dan nandang mulyana, "penyandang disabilitas dalam dunia kerja", focus: jurnal pekerjaan sosial, 1.3 (2019), 234–244 abidin, mas’oed, tiga sepilin; surau solusi untuk bangsa (yogyakarta: cv. gre publishing, 2016) afifah, wiwik, and syofyan hadi, "hak pendidikan penyandang disabilitas di jawa timur", dih jurnal ilmu hukum, 14.28 (2019), 85–101 ardiyantika, sulistyary, "strategi advokasi perempuan difabel korban kekerasan di sapda", inklusi, 3.2 (2016), 139–62 bapak i., wawancara dengan bapak i salah satu keluarga korban kekerasan seksual penyadang disabilitas, 2019 widia fithri, et.al: sexual violence against disability women in a matrilineal society | 373 hariani, yefni, wawancara dengan direktur utama nurani perempuan women’s crisis center (wcc) tentang kasus kekerasan seksual terhadap perempuan di sumatera barat, 2019 harnoko, b. rudi, dibalik tindak kekerasan terhadap perempuan (malang: staf pengajar di balai besar pemberdayaan masyarakat desa kemendagri, 2010) haryono, tri joko sri, sri endah kinasih, and siti mas’udah, "akses dan informasi bagi perempuan penyandang disabilitas dalam pelayanan kesehatan reproduksi dan seksualitas", masyarakat, kebudayaan dan politik, 26.22 (2013), 65–79 i., wawancara dengan i salah satu korban kekerasan seksual penyandang disabilitas, 2019 irawan, andrie, "peranan pemerintah daerah istimewa yogyakarta dalam perlindungan hukum terhadap perempuan penyandang disabilitas korban kekerasan", jurnal ilmiah hukum de’jure: kajian ilmiah hukum, 2.2 (2017), 202–18 komnas perempuan, "komisi nasional anti kekerasan terhadap perempuan (komnas perempuan)", 2016 may robinson, kathryn, dan sharon bessell, women in indonesia: gender, equity and development (singapura: institute of southeast asian studies, 2002) m.s., amir, adat minangkabau pola dan tujuan hidup orang minang (jakarta: mutiara sumber widya, 2006) mumpuni, sesya dias, dan arif zainudin, "aksesbilitas penyandang disabilitas dalam pelayanan publik di kabupaten tegal", jurnal komunikasi pendidikan, 1.2 (2018), 133–138 ndaumanu, frichy, "hak penyandang disabilitas: antara tanggung jawab dan pelaksanaan oleh pemerintah daerah", jurnal ham, 11.1 (2020), 131–150 374 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 nurut, marnis, wawancara dengan marnis nurut selaku ketua ap2tp2a tentang kasus-kasus kekerasan seksual di sumatera barat, 2019 presiden republik indonesia, "rancangan undang-undang republik indonesia nomor... tahun … tentang penghapusan kekerasan seksual" (dpr ri) ———, "undang-undang republik indonesia nomor 8 tahun 2016 tentang penyandang disabilitas" (dewan perwakilan rakyat republik indonesia dan presiden republik indonesia, 2016) rifa’at, muhammad, dan adiakarti farid, "kekerasan terhadap perempuan dalam ketimpangan relasi kuasa: studi kasus di rifka annisa women’s crisis center", 14.2 (2019), 16 yaswirman, hukum keluarga adat dan islam: analisis sejarah, karakteristik, dan prospeknya dalam masyarakat matrilineal minangkabau (padang: andalas university press, 2006) 237 human rights and democracy in islamic perspective busman edyar, ilda hayati, muslih kondang institut agama islam negeri (iain) curup, indonesia correspondence: busmanedyar@iaincurup.ac.id abstract. the purpose of this study is to clarify islamic perspectives on human rights and democracy. the research method employed is a literature study with a qualitative approach that is examined using content analysis. the results of the research show that, within certain limits, islam upholds the implementation of human rights that must be obtained by everyone. in islam, there are concepts of al-usia al-daruriyah (human needs) and al-usia al-hajjiyah (human interests) that humans must fulfill and defend, such as the right to life (hifz al-nafs), the right to religious freedom (hifz al-din), the right to free thought (hifz al-'aql), property rights (hifz al-mal), and the right to have offspring (hifz al-nasl). likewise, with democracy, islam upholds democratic principles such as almusawah (egalitarianism), al-hurriyah (independence), al-ukhuwwah (brotherhood), al-jadi (justice), and al-syura (deliberation). even these principles are in line with the basic concepts of islamic teachings to a certain extent, even though in practice, not all such democracies are justified. the parameters of democracy (including the concept of human rights) are that it is accepted by islam as long as it does not contradict the essential principles of islam. key words: human rights, democracy, islamic perspective int r od u ct i on islamic teachings are often seen by many western circles as teachings that do not accommodate human rights. there are at least four sensitive issues in islamic teachings that are being questioned by human rights activists; first, regarding the death penalty. as per human rights activists, the death penalty is a kind of deprivation of the right to life, which cannot be taken by anybody. meanwhile, islam uses the death penalty for a variety of crimes, including qishash, robbery, bughat acts, muhson adultery, hirabah, riddah, and others. even the qur'an confirms institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 7, number 2, 2022 | page: 237-260 doi: http://doi.org/10.29240/ajis.v7i2. 5500 academic journal of islamic studies mailto:busmanedyar@iaincurup.ac.id 238 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 that qishash punishment guarantees human life (qs. 2: 179).1 second, is the issue of freedom in selecting a life partner or mate. human rights advocates believe that everyone has the freedom to pick their life mate. (1) adult men and women have the right to marry and have families without regard to country, citizenship, or religion, according to article 16 of the universal declaration of human rights. they have the same rights before, during, and after marriage. (2) marriage can only be carried out based on the free choice and full consent of the bride and groom. not infrequently, this reason is also a justification when carrying out same-sex marriages. meanwhile, in islam, certain conditions and pillars must be met in a marriage that is not necessarily by the concept of human rights. third, the freedom to create in the name of art. in this case, an artist is free to express his art in any form, such as poetry, songs, paintings, or even clothing. in islam, creative freedom is permitted, but with the condition that it does not violate the shari'a. similarly, in dressing, with the caveat that it must cover the nakedness. it is not surprising that musicians often produce works that are then protested by the clergy because they are not following religious teachings. fourth, religious freedom is guaranteed (including the entry and exit of a religion). in terms of human rights, a person is free to practice any religion. an individual is also free to enter and exit the religion to which he adheres and believes. it is indeed conceivable that he went into and out of the same faith several times.2 in islam, choosing a religion is not a problem, as allah guarantees in qs 2: 256. however, leaving islam is considered an apostate, which has certain legal consequences. starting from the provisions on how many times apostasy is tolerated to being 1 qurays sihab, tafsir al misbah, edisi 2021, vol. jilid i (ciputat: lentera hati, 2021), h. 475; this verse underlines the importance of qishash legal regulations in ensuring human survival. because he knows that if he murders unlawfully, he would be threatened with death, thus he will not commit murder. 2 article 18 of the duham states that: everyone has the right to freedom of thought, conscience and religion; in this case includes the freedom to change religion or belief, with freedom to express religion or belief by teaching it, practising it, worshipping it and observing it, either alone or together with other people, in public or privately. busman edyar et.al: human rights and democracy in islamic perspective | 239 subject to severe legal sanctions, namely the death penalty,3 while islam is tied to democracy, it is frequently associated with being unresponsive to democratic principles such as freedom, equality, justice, brotherhood, and others. even though islam has fundamental ideals that are compatible with democracy. many researchers have researched this, including muhammad ikrom in syariat islam dalam perspektif gender dan ham, it states that under islam, several human rights must be fulfilled by both the individual and the state. each is a right to life (hifz al-nafs aw al-hayat), a right to religious freedom (hifz al-din), a right to free thought (hifz al-'aql), a right to property (hifz al-mal), a right to protect one's good reputation (hifz al'irdh), and a right to have a lineage (hifz al-nasl).4 following that, achmad suhaili declared in human rights in the application of islamic law in indonesia that human rights are inherent rights that a person gets from birth, and so human rights are consistent with human nature and islamic teachings.5 then followed zulfi imran's writing in hak asasi manusia (ham) internasional dalam perspektif islam, it states that islam upholds the human rights of all people, even if there are significant gaps between human rights according to islam and human rights according to the west, which may become contentious and used to condemn muslims.6 the next article, mhd. md. abduh saf in persoalan ham dan hukum islam, discovered that the concept of human rights is a representation of current living standards in the sphere of legal politics, which conflict with conventional normative principles in a variety of ways (sharia). human rights, on the other hand, do not imply that they are more powerful or fully contradict religious teachings or traditions, because the scope of human rights is quite restricted, mainly primarily in the political and legal 3 abdu al-rahman al-jaziri, fiqh ala mazahib al-arba’ah (beirut: dar al-kutub al-ilmiyah, 2003); sayyid sabiq, fiqh al-sunnah, (kairo : maktabah daar al turast, tt), and other fiqh books when discussing the riddah chapter. 4 mohamad ikrom, “syariat islam dalam perspektif gender dan ham,” jurnal humanika th. xviii, no. no. 1 (maret 2018). 5 achmad suhaili, “hak asasi manusia (ham) dalam penerapan hukum islam di indonesia,” (jurnal al bayan : jurnal ilmu al quran dan hadis vol 2, no. no 2 (juni 2019). 6 zulfi imran, “hak asasi manusia (ham) internasional dalam perspektif islam,” jurnal hukum responsif fh unpab vol. 7, no. no. 7 (maret 2019). 240 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 domains. meanwhile, there are various pieces of literature about democracy, such as mohammad ikram in syariat islam dalam perspektif gender dan ham, which states that several islamic concepts are seen as in line with democratic principles, such as; al-musawah (egalitarianism), alhurriyah (independence), al-ukhuwwah (brotherhood), al-is (justice), and al-syura (deliberation).7 then there's afifa rangkuti's democracy in demokrasi dalam pandangan islam dan barat, which explores the notion of democracy in general and the disagreements among scholars about democracy; some claim that democracy is illegal and must be abandoned. however, many people support democracy since it is regarded to be in keeping with islamic values. 8 there are also toha andiko's writings in syura dan demokrasi barat: criticism and solutions towards islamic democracy, which carries the concept of islamic democracy with shura as the backbone of the islamic political system and with which binding decisions are made or produced regarding public affairs, this shura is then supported by the presidential apparatus, the council of ahl al-hall wa al-'aqd, the shura council, and the judiciary.9 even farida nur 'afifah in demokrasi dalam alqur’an dan implementasi demokrasi di indonesia, claimed that democracy is the only approach that is closest to islam, based on koranic teachings. this democracy may reflect divine ideals in all aspects of life, just as the prophet did for the people of medina in the medina charter.10 this research expanded on prior studies that explain the confluence of islamic teachings with the concept of universal human rights and democracy, which is presently being adopted by several countries. except for those parts that are incompatible, human rights and 7 ikrom, “syariat islam dalam perspektif gender dan ham.” 8 afifa rangkuti, “demokrasi dalam pandangan islam dan barat,” jurnal ilmiah penegakan hukum no. 5, no. 2 (desember 2018): 40–59. 9 toha andiko, “syura dan demokrasi barat: kritik dan solusi menuju demokrasi islam,” jurnal al-imarah: jurnal pemerintahan dan politik islam vol. 2, no. 2 (2017). 10 farida nur ’afifah, “demokrasi dalam al-qur’an dan implementasi demokrasi di indonesia,” jurnal kaca (karunia cahaya allah) : jurnal dialogis ilmu ushuluddin vol. 10, no. 1 (februari 2020). busman edyar et.al: human rights and democracy in islamic perspective | 241 democracy are in some ways compatible with islam. di s cu ss ion islamic perceptions of human rights in general, human rights are rights given by god directly to humans. therefore, no power can revoke these basic rights. however, that does not mean that everyone has the right to do whatever they want. because if someone has been excessive in exercising the rights he has, he will, of course, violate the rights of other people around him.11 there are considerable disparities in interpreting the concept of rights between islam and the west, both in terms of definitions and restrictions on human rights. this discrepancy is caused by different viewing angles. human rights are seen geocentrically in islam, for example (contains aspects of divinity and human life is intended to serve him). in other terms, human rights in islam are defined as activities centered on humans as allah's caliphs on earth. whereas in the western concept, human rights have a more anthropocentric starting point, which sees them as aligning with human existence so that the character that develops is closer to respect for the individual alone. in other words, human rights are determined by public regulations to achieve peace and security in the universe.12 human rights have gained popularity in islam since the turn of the century. because religion puts greater duties on rights than rights imposed on religion. if the individual has completed his commitments, his rights will be realized. however, traditional scholars defined al umur al daruriyah (human necessities) and al umur al hajjiyah (human interests) as requirements that must be met and maintained in human existence. these phrases are analogous to the modern idea of human rights. in islam, the concept of human rights is outlined in cairo declaration of human rights in islam which was declared on august 15, 11 eggi sudjana, ham dalam perspektif islam (jakarta: nuansa madani, 2002), h.3 12 sudjana. 242 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 1990, in cairo. the declaration, which consists of 25 articles, contains individual, social, economic, and political rights. all rights and freedoms stipulated in this declaration are the subjects of islamic shari'ah (article 2) which is correctly referred to as the only source of reference for each article (article 25). while civil and political includes (equal rights in human dignity, basic obligations and responsibilities (article 1), equality before the law (article 19), the right to life which is a gift from god (article 2), the right to express opinions freely as long as they do not contradict with islamic shari'ah (article 22), socio-economic rights include education (article 9), the right to work (article 13), the right to own wealth (article 15), the right to meet the necessities of life adequately (article 17), the right to live safely for self, religion, dependants, honor, and property (article 18).13 from this fundamental foundation, a distinct formulation emerges between the concepts of western human rights and islamic human rights. for example, understanding the death penalty is a crucial element of mastering fiqh jinayah. especially for those who commit unjustifiable homicides, must be punished; nevertheless, if the victim's heirs pardon, he is liable to a severe diyat.14 the term qishash in the qur'an, according to qurays sihab, informs us that what is done to criminals is essentially just following the path and consequences of their abuse of the victim. thus, if someone feels that murder (death penalty) is a cruel and unnatural punishment for civilized beings who should have pity and compassion, the explanation may be that he is cruel when evaluated separately and forgets about the victims who were slain and their families. according to the qur'an, not all mercy and compassion are good unless they are on purpose, and firmness has a place as well. this is where justice comes into play, putting anything in its appropriate position.15 the verse that guarantees life in the execution of qishash above has rendered qishash a punishment that has the opposite result, namely life. 13 see the cairo declaration on human rights in islam 14 sabiq, fiqh al-sunnah; al-jaziri, fiqh ala mazahib al-arba’ah,dan kitab-kitab fiqh lainnya 15 qurays sihab, tafsir al misbah ..., , h 477 busman edyar et.al: human rights and democracy in islamic perspective | 243 the word "life" is assigned in this poem to demonstrate that there is a type of profound significance of life in this punishment that is not appropriately tied together with words. for example, previously, retaliation punishment was carried out on multiple persons, whereas previously, just one person was slain. or, if the punishment was placed on someone other than the killer, there was slander or a conflict that exacerbated the issue.16 as for choosing a life partner, the universal declaration of human rights states; “men and women of full age without any limitation due to race, nationality, or religion, have the right to marry and to found a family. they are entitled to the equal right to marriage, during marriage and at its dissolution".17 while in islam it is stated that if someone is going to get married he must fulfill the conditions and pillars of marriage. among these conditions and pillars is the obligation to marry someone of the same religion. his understanding is that interfaith marriages are not allowed. in qs. 2: 21 allah strictly forbids interfaith marriage. in islam, the issue of religious equality is an absolute requirement in a marriage. qs. 2: 221 affirms the prohibition of a muslim from marrying a non-muslim woman. and vice versa, a muslim woman may not marry a non-muslim man. when addressing the future husband, for example, the conditions are as follows: male, mature, intellectual, has no marital impediments (such as hajj/umrah) and must be a muslim.18 similarly, while discussing the requirements for a potential wife, it must be stated that women, muslim women, do not have marital difficulties (such as being someone else's wife or being in the iddah period).19 16 ach. fuad fahmi nurhadi , martin putra perdana, imam kamaluddin, muhammad, “aspek kemanusiaan dalam hukuman qishash” volume 15, no. 1 (juni 2021), h. 102 17 lih. pasal 16 universal declaration of human rihgt 18 ahmad rofiq, hukum perdata islam di indonesia, edisi revisi, vol. cet. i v (depok: pt rajagrafindo persada, 2019).; sayyid sabiq, fiqh al-sunnah; abdu al-rahman al-jaziri, fiqh ala mazahib al-arba’ah, and other fiqh books when discussing the chapter on marriage. 19 lih. juga dalam qs. mumtahanah (60) ayat 10 244 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 meanwhile, freedom of artistic expression is permitted in islam as long as it does not contradict islamic beliefs. beginning with the creation of a song, it is not acceptable to fall into the category of inciting lust or an invitation to commit immorality. similarly, it is forbidden to portray persons whose nakedness is obvious, nor to depict images of the cleansed prophet. finally, the criterion in clothes is clear: they must conceal nakedness. in indonesia, the issue of covering genitalia was once a long controversy when regulations were made on pornography in 2008. groups that support, especially from religious circles such as the mui, for example, which in detail prohibit pornography and its derivatives, such as; 1) showing sensual conduct directly or indirectly, whether, through painting, drawing, writing, music, ads, advertisements, or speech (printed/electronic) that might stimulate lust; 2) wearing see-through clothes or leaving intimate parts exposed to photograph for print or visual reasons; 3) photographing for the second point; 4) acting out scenes or sexual interactions in public, shooting sexual pictures/scenes of oneself (other persons), and watching sexual relations (scenes); 5) copying, sharing, selling (purchasing), and seeing (showing) photographs of persons, both printed and visual, whose nakedness is revealed or who are dressed in tight (see-through) clothes that might stimulate lust; 6) having sex (together) with a man and a woman who is not their mahram, or other comparable activities that promote or approach having sexual intercourse outside of marriage; 4) performing scenes or sexual relations in front of other people, taking sexual pictures/scenes of oneself (other people) and viewing sexual relations (scenes); 5) duplicating, distributing, selling (buying), and viewing (showing) pictures of people, both printed and visual, whose nakedness is exposed or in tight (seethrough) clothing that can arouse lust; 6) having sex (together) between a man and a woman who are not their mahram or other similar acts that encourage and or approach to have sexual relations outside of marriage;20 the indonesian ulema council's premise (reason) is as follows: 20 majelis ulama indonesia pusat, “keputusan fatwa komisi fatwa majelis ulama indonesia nomor 287 tahun 2001 tentang pornografi dan pornoaksi,” 22 agustus 2001. busman edyar et.al: human rights and democracy in islamic perspective | 245 first, qur'anic passages such as a). surat al-isra '[17]: 32 forbids anybody from attempting adultery.21 surah al-nur [24]: 30 controls men's social order and attire. b) surat al-nur [24:31], which governs women's association and attire. d) surat al-ahzab [33]: 59, in which the prophet muhammad urges women to spread their headscarves all over their bodies (fashion) so that they can be identified and not disturbed.22 second, the hadiths of the prophet, such as a). hadith of the prophet narrated by imam malik and imam ahmad which prohibits people from wearing see-through, erotic, sensual, and similar clothing and prohibits women from wearing transparent clothes; b). hadith narrated by ahmad prohibits people from behaving in a certain way, namely a man who looks like a character and visits the mosque, but his wife is naked; c) bukhari's hadith on the prohibition of isolation and muslim's hadith on the denizens of hell, especially women who waddle seductively or alluringly, that they would not reach heaven and will not be able to smell paradise; d). abu daud's hadith about the limitations of women's private parts and the prohibition on women from wearing thin (transparent) garments. third, the rules of ushul fiqh and the rules of fiqh: a. in the rules of usul fiqh it is stated: "everything that can cause an unlawful act to occur is unlawful"; b. fiqh principles, such as 1) avoiding mafsada is prioritized over bringing benefits: 2) all harm must be eliminated; 3) looking at something that is born from something that is haram is haram; 4) everything that is born from something haraam is illegitimate.23 as for the issue of freedom of religion, there is also a difference regarding a muslim who has apostatized (moved to another religion). if you look at the prophet's hadith, which says that anyone who changes religion should be killed, it means that the apostate was sentenced to death 21 the translation of the verse is: “and do not approach adultery; in fact, adultery is an abominable act. and a bad way” 22 the translation of the verse is: "o prophet: say to your wives, your daughters and the wives of the believers: "let them extend their headscarves all over their bodies. that is so that they are easier to recognize, therefore they are not disturb. and allah is most forgiving, most merciful.” 23 majelis ulama indonesia pusat, “keputusan fatwa komisi fatwa majelis ulama indonesia nomor 287 tahun 2001 tentang pornografi dan pornoaksi.” 246 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 earlier. when this discourse is related to the context of human rights, there are at least two opinions regarding this text: first, those who agree with this provision, as tahir azhari said. because islam allows everyone to choose between islam and another faith. however, if he has chosen islam, he must stay a muslim indefinitely, as this demonstrates that he is not playing god. meanwhile, the second opinion, represented by syafii maarif, is of the opposite opinion, that only god can punish apostates. human relations are based on the principle of mutual respect, not annihilation. so it remains the right of every person to change religions as long as this conversion is based on free will.24 according to wahbah al-zuhaili, scholars agree on the obligation to kill apostates. the sanction is imposed if the apostate has matured, has a reason, has been asked to repent but is reluctant, and his apostasy is known through a pledge (confession) or testimony (proof). although not mentioned in the qur'an, several hadiths support this opinion, including the hadith from ibn abbas: whoever changes his religion, then kills him. there is also a hadith from abdullah bin mas'ud: والنفس ابلنْفِس ،والتارِك ِلديِنو الزاين، الثْيب مسلمٍ ِإال إبْحدى ثالٍث : امرئٍ دم حيل ال .املفارِق للجماَعة it is not lawful for the blood of a muslim (may not be killed) except for one of three: a married adulteress, soul to soul (qis}as}, and deceased religion separates itself from the jama'ah (apostasy). the death penalty for persons who quit islam is an ijma', according to wahbah al-zuhaili, sayyid sabiq, abd al-rahman al-jaziri, and other thinkers. abu bakr's resolve to battle apostates, especially those who refuse to pay zakat, is one of the underlying causes. at the moment, abu bakr's choice was followed and carried out by all companions. ibn taimiyyah held a somewhat different viewpoint. he divides riddah into two types: riddah mugallazah (heavy) and riddah mukhaffafah (light). riddah mugallazah is apostasy followed by actions of hostility toward 24 abdillah, masykuri, demokrasi di persimpangan makna respon intelektual muslim indonesia terhadap konsep demokrasi 1966-1993, (yogyakarta: pt tiara wacana yogya, 1999), h. 142. busman edyar et.al: human rights and democracy in islamic perspective | 247 islam and influence over other muslims to become apostates. meanwhile, riddah mukhaffafah is only apostasy in the absence of actions demonstrating hatred against islam. he classifies riddah into two categories: riddah mugallazah (heavy) and riddah mukhaffafah (light). riddah mugallazah is apostasy accompanied by deeds opposed to islam and persuading other muslims to become apostates. meanwhile, riddah mukhaffafah is only apostasy in the absence of hostile activities toward islam.25 islamic perceptions of democracy democracy, according to sidney hook, is a type of governance in which essential government decisions are made directly or indirectly based on the freely offered majority consent of the adult population. democracy does not exist in islam, according to its etymology. it is derived from the greek words demos (people) and kratos (power). so democracy means rule by the people. sometimes it is also termed as from the people by the people and for the people. historically, the term democracy has been known since the 5th century bc, which was originally a response to the bad experiences of monarchies and dictatorships in the ancient greek city-states. democracy was practiced at the time as a system in which all citizens comprised a legislative body. this was made feasible by the fact that the city-states had a population of around 10,000 people and that women, children, and slaves had no political rights.26 islamic figures have differing perspectives on democracy since they do not stem from islamic law. there are at least three points of view on this. the first is that democracy is inherent or an intrinsic component of islam. as a result, democracy is no longer shunned and has become a part of islamic affairs. because democracy is a tool for carrying out islamic da'wah, participation in the democratic process is required in islam. this kind of relationship between islam and democracy is called an 25 syamsuddin, “antara hukum murtad dalam islam dengan kebebasan beragama menurut hak asasi manusia (ham),” jurnal el-mashlahah vol. 11, no. 1 (juni 2002), h. 47. 26 abdillah, masykuri, demokrasi di persimpangan makna respon intelektual muslim indonesia terhadap konsep demokrasi 1966-1993, h.71. 248 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 intergalactic relationship or an integrated relationship. figures included in this category include muhammad abduh, rashid ridha, yusuf alqardhawi, fahmi huwaidi, muhammad husain haikal, sadek jawad sulaiman, abid al-abiri, fazlur rahman, abdurahman wahid, amin rais, syafi'i ma ' arif, nurcholis madjid, azyumardi azra and others; second, between islam and democracy have a conflicting relationship. the relationship between islam and democracy is viewed as opposed and mutually adversarial. islam and democracy are opposed. the two are mutually exclusive and have no relationship. there is no such thing as democracy in islam. democracy is a western invention that has nothing to do with islam; in fact, democracy contradicts islamic precepts. this type of connection is known as an adversarial relationship or a mutually contradictory relationship. taufiq muhammad asy-syawi, shaykh fadlullah nuri, sayyid qutb, ali benhadj, hasan at-thurabi, abdul qadim zallum, abu bakar bashir, and others carry and support this philosophy.27 hafiz salih, for example, forbids the use of the term and concept of democracy, because this concept means negating god's sovereignty over humans. more than that, the term democracy does not come from the vocabulary of islam and therefore must be abandoned. exactly allah's prohibition on the prophet muhammad to use the words raaina (see) in qs. 2 104 because these words are often used by the jews.28 adnan ali ridha al-nahwi, like salih, rejects democracy and promotes the notion of shura (deliberation), especially because the first is identical with rules produced by people, whilst the second is regulations from god. meanwhile, hasan al turabi distinguishes between democracy and shura. he claims that while democracy and shura have the same denotative connotation, their connotative meanings are not identical. both have the meaning of detonation of public participation in solving political problems; democracy means that the final sovereignty is in the hands of the people, while shura means that the final sovereignty is in the hands of god who is united in the revealed sacred textual 27 muhammad taufik dan ardillah abu, “islam dan demokrasi,” jurnal moderasi : jurnal studi ilmu pengetahuan sosial volume 1, no. 1 (2020). 28 hafiz salih, al-dimuqratiyya wa hukm al-islam fiha, (beirut: dar al-nahdah alislamiyyah, 1988), h. 95-96. busman edyar et.al: human rights and democracy in islamic perspective | 249 authority.29 muhammad dhiya'uddin al-ra'is similarly responded to the rejection of democracy. he proposed three principles: 1), that the term country or people in contemporary democracy refers to what is already common in the western world, namely a geographically constrained nation. as a result, democracy is inextricably linked to nationalism. not the case with islam. people are not confined by area, region, or language, according to islam. faith is the true bond. as a result, it is exceedingly cosmopolitan and universal; 2) that democracy's aims are worldly or material goals. as a result, democracy exists solely to benefit the people (the people). unlike democracy, islam has spiritual purposes that are more vital than addressing worldly or material necessities. 3) according to democracy, the authority of the people is absolute, but it is limited by the norms of religious law.30 that's why in islamic society, there are strong indications that some of the clergy and political rulers are of the view that in islam there is no proper place for the notion of democracy. democracy (demoskratos) means that power is in the hands of the people. meanwhile, according to islamic belief, only god has power. more than that, some academics argue that islam is a comprehensive religion that governs all elements of life. according to these followers, there are no standards of life for a muslim other than those declared by god in the holy book alquran and the sayings of the prophet muhammad saw. so complete and detailed are the teachings of islam that a muslim just has to surrender to following the instructions of the koran and hadith in all his pursuits. therefore, democracy which argues that the legitimacy of power comes from the majority of the people cannot be enforced. precisely history shows that god's apostles have always been an enlightened minority force because most people in general tend to be corrupt and misguided.31 29 hasan al-turabi, qadaya al-huriyah wa al-wahdah wa al-syura wa aldimuqratiyyah (jeddah, 1987), h. 10-11. 30 khamami zada & arif r arafah, diskursus politik islam (jakarta: lsip, t.t.), h. 38-39. 31 khamami zada & arif r arafah. 250 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 third, in the relationship between islam and democracy, the third group neither accepts nor rejects it altogether. this implies they acknowledge the parallels and distinctions between islam and democracy. there are various ethical ideals in a democracy that are comparable to islamic values, such as freedom (al-hurriyah), equality (almusawwa), tolerance (al-tasammuh), justice (al-jadi), and others. the distinction between islam and democracy is based on the source. democracy may be embraced and implemented in a country if many key points are taken into account. democracy must be synthesized with islam. this kind of relationship is called a "symbiotic" relationship, "mutualism," or a relationship that is mutually beneficial and so beneficial that they cannot be separated from one another. the figures who support this idea are abu al-a'la al-maududi, muhammad iqbal, abdul karim soroush, imam khomeini, muhammad dhiyauddin ar-rais, and others.32 abul a'la al maududi distinguished between the concept of democracy philosophically and its form of organization. according to him, the basic philosophy of western democracy is the sovereignty of the people and the foundation of its government denies the sovereignty of god and the caliphate of humans. therefore the most suitable term for islamic policy is the kingdom of god which is described in english as a theocracy. however, the islamic theocracy is not the same as the unpleasant experience of european theocracies. as a result, perhaps theo democracy is more fitting, meaning a divinely inspired democratic government in which muslims carry out people's sovereignty, which is constrained by god's sovereignty. under this type of governance, the executive is selected by the general will of the muslims, who also have the authority to reject them. all administrative concerns and those that are not clearly defined based on shari'a are resolved by muslim consensus. every muslim who is capable and qualified to provide an opinion on islamic law issues has the right to interpret god's law when such an interpretation is required.33 32 muhammad taufik dan ardillah abu, “islam dan demokrasi.” 33 abu al-a’la al-maududi, islamic law and constitution (lahore: islamic publication ltd, 1960), 147-148 busman edyar et.al: human rights and democracy in islamic perspective | 251 that's why some modify democracy to suit islam. even though literally, democracy means power by the people, while in the islamic doctrine sovereignty is in the hands of god, democracy does not automatically conflict with islam, or conversely, democracy is not an entirely islamic concept. islam, on the other hand, has democratic values. as a result, the evolution of democratic ideas and concepts is frequently related to the pattern of development of western secularism. for liberal democratic thought that grows alongside liberalism-capitalismindividualism, it appears reasonable to be classed as not in conformity with the principles of islamic teachings, but that does not mean that there is no "islamic democracy".34 for example, javid iqbal declared that ultimate sovereignty and absolute authority are allah's unique prerogative, hence he respects the supremacy of islamic law. however, he endorsed the democratic process as far as elections for islamic leadership and shari'a implementation were concerned.35 the limitation of people's sovereignty by the koran and sunnah was also referred to by amin rais who views people's sovereignty as something that is not absolute because islam is a moral paradigm for a democratic system implemented in muslim societies. therefore democracy must be implemented within the framework of this moral paradigm. in this case, he gave two examples of democratic practices in the united states. many states outlawed alcohol around the turn of the century, but citizens later asked that the restriction be removed. this desire was finally met, and the legislation was changed, however access to alcohol remains. the second example is homosexuality, which was historically deemed deviant conduct, but is today accepted as a normal societal phenomenon by the united states government. these cases do not occur in islam because there are moral and legal principles that cannot be changed through reference to democracy. so, access to 34 teuku may rudy, politik islam dalam pemerintahan demokrasi dalam abu zahra (ed), politik demi tuhan: nasionalisme religius di indonesia (bandung: pustaka hidayah, t.t.). 35 javid iqbal, democracy and the modern state, dalam john l esposito (ed) vioces of resurgent islam (new york: oxford university press, 1984), h. 257. 252 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 democracy can be controlled by islamic ethics and morality.36 modifications to the concept of western democracy lead to findings of intersections with islamic teachings. at least some of the democratic values promoted by the world's democracy activists, such as, first, related to equality. muslim intellectuals support equality (almusyawwah) among fellow human beings. this can be referred to in his words in the koran (49: 13): "o people! we created you from a male and a female and made you nations and tribes so that you may know one another. that the noblest among you in allah's eyes is the most devout" there is also a hadith that says: “o people, certainly your lord is one. in allah's eyes, the noblest among you is the most pious. there is no superiority of arabs over persons other than arabs, nor of whites over blacks, nor blacks over whites, but via their taqwa ". according to harun nasution and tahir azhari, god created humanity from the couple, adam and eve. even though people today are made up of diverse nations, ethnicities, religions, languages, and skin colors, they are all brothers and share the same status. if they differ, it is due to their religious and moral beliefs.37 in this regard, nurkholis madjid underlined that islam is a religion of equality. according to gellner, it is the fact that these versions of islam are fundamental, that they are egalitarian and scientific, whereas hierarchy and ecstasy are types of fringes that grow to assist them to adapt to the contemporary world. in its widest meaning, islamic egalitarianism refers to justice, the existence of democracy and equality, the values of debate (participatory democracy), wisdom, and representation. it is also related to the issue of legal awareness, including the argument that no one can justify acting outside the law. this egalitarianism and legal awareness have been practiced by the prophet in his leadership mission to develop a constitutional state community. the medina charter, and the other constitutions, are the product of a social contract and the recognition of all members of society regardless of their 36 abdillah, masykuri, demokrasi di persimpangan makna respon intelektual muslim indonesia terhadap konsep demokrasi 1966-1993,h. 86. 37 harun nasution, pengantar dan harun nasution dan bahtiar effendy (eds), hak asasi manusia dalam islam (jakarta: pustaka firdaus dan yayasan obor indonesia, 1987), h. ix-x. busman edyar et.al: human rights and democracy in islamic perspective | 253 social background.38 second, consider the importance of fairness. along with the idea of equality (al-musawah), there is also the principle of justice (al-is), which cannot be separated. in connection with this, allah highlighted in qs. 4:135: " o you who believe! be upholders of justice, witnesses for allah, even against yourselves or against your parents and relatives. if he (the defendant) is rich or poor, then allah knows better his benefits (goodness)”. so, if you wish to depart from the truth, do not even follow your impulses. then in (qs. 5: 8), it says: "o you who believe, always be those who support (the truth) for allah, and bear witness fairly. do not let your animosity for a people motivate you to behave unjustly. be just since it is closer to piety." justice is the moral underpinning that has aided the advancement of human civilisation throughout history. in contrast, the absence of justice is viewed as a threat to the existence of nations and people. madjid advocates not only for procedural justice, but also for social justice (al' is al-iftima'iyah). this is done per the need to pay zakat and sadaqah, which are affluent people's moral responsibility to share their riches with their fellow humans. this is consistent with the definition of justice (al-adl), which is: 1) balance (mauzun), namely all elements in society in a balanced and appropriate size or relationship to one another, 2) equality (musawah), namely no differences between fellow human beings, or equal treatment for all people who have equal rights, and 3) giving rights to someone (i'tha' kulli dzi haq haqqah).39 third, freedom. in islam, discourse on free will (ikhtiyar) is the opposite of predestination (taqdir), but a discussion of independence or freedom (hurriyah). islamic doctrine (in this case sunni), gives a high position to humans in cosmology. humans can do anything, even though their will must be subject to the power of god. ikhtiyar produces an obligation to achieve high meaning and value in life, and of course human rights to be protected by law.40 38 nurcholish madjid, islam, kemodrenan dan keindonesiaan (bandung: mizan, 1992), h. 56. 39 madjid, h.57-58 40 abdurrahman wahid, muslim di tengah pergumulan (jakarta: lepanas, 1983), h. 40. 254 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 according to an arabic adage, the existence of rights and responsibilities in humans implies freedom as a holy treasure and obligations as a reputation. ; la syay 'athman min al-huriyyah, wa la sa'adah akbar min al-qiyam bi al-wajib (there is nothing more precious than freedom, and no greater happiness than fulfilling one's duties). individual rights in this instance come from the notion of individual accountability on the day of judgment (yaum al-hisab), which means that humans will not be held accountable except for what they have done. one of the more important consequences of individual responsibility before god is the presupposition that a person has possibilities and can choose his possibilities freely about what is right and good for him. if this kind of freedom does not exist, it is impossible to demand responsibility for actions that have been committed, because such demands will create tyranny for those held responsible or unfair treatment of individuals who are held responsible. as a result, the most essential right is the ability to choose and decide oneself. while an individual can use his freedom without limits in terms of belief, he cannot do so completely in practise because his life is intertwined with the lives of others, so his actions must be in accordance with the rights and interests of others, namely fulfilling their rights and obligations equally. as stated in the dictum, rights are a person's basic property, but duties are constraints on individual rights imposed by the rights of others, hurriyat al-mar' mahdudah bi hurriyat siwah (individual freedom limited by the freedom of others).41 islam recognizes and protects human freedom. because humans are equipped with thinking abilities that are not possessed by other creatures. however, human freedom is not absolute, because absoluteness belongs only to god. there are certain limits to this freedom, such as freedom of speech must not interfere with the public interest, freedom to be rich must not endanger the public interest, and so on. in other words, there is no ultimate freedom in the sense that a person may do whatever he wants because this freedom is constrained by the public interest, which manifests itself in the shape of legislation. as a result, 41 nurcholis madjid, islam , doktrin dan peradaban  : sebuah telaah kritis tentang masalah keimanan, kemanusiaan dan kemodernan (jakarta: yayasan wakaf paramadina, 1992), h. 563-568. busman edyar et.al: human rights and democracy in islamic perspective | 255 there is no total freedom. only freedom of thinking is regarded as absolute freedom by islam. freedom of thinking is the foundation of many other liberties that must be maintained in a democratic government, such as religious freedom, freedom of thought and expression, freedom of movement, and so on. islam acknowledges the freedom of choice as well, and the example of prophet adam's sin may be a symbol of this freedom. individuals can even become atheists in islam as long as they do not disrupt public order.42 there is indeed a difference between the freedoms recognized by liberal democracy and islam. in a liberal democracy, freedom emphasizes the ability to do without limits; while in islam freedom emphasizes the ability to exist. this difference is primarily due to differences in the concept of law which is recognized as the only limit to freedom. islamic law covers personal and interpersonal life, while the law in a liberal system only covers interpersonal life. in islam, one cannot do anything he wants, even in the private domain, which is tied to social life indirectly. in contrast, in a liberal system, a person has complete freedom in the private sphere. furthermore, in a liberal democracy, the law may be quickly altered with a new law that is more sympathetic to the people's desire for greater freedom, but islamic law is not simply changed. only islamic law resulting from ijtihad (a person's statement or interpretation of islamic doctrines) can be changed, whereas the law prescribed in the al-quran and al sunnah cannot be changed qath'i. consequently, the boundaries of freedom in islam appear to be stricter than those in a liberal democratic system. fourth, recognition of the existence of other religions. islam is a religion whose holy book strongly acknowledges the existence of the rights of other religions to live and implement its teachings. confession shows a religious basis as well as social and cultural pluralism, as god's rules that do not change (q.s. 5:44-50). then in the al-quran surah hud [11] verse 118, it is emphasized; 42 abdillah, masykuri, demokrasi di persimpangan makna respon intelektual muslim indonesia terhadap konsep demokrasi 1966-1993, h. 139 256 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 "if your lord had willed, he would have made mankind one nation, but always differing in opinion." if allah had desired, he could have easily produced all humanity in one monolithic tribe with one faith. but it is not what god desires. god truly demonstrates to people that humans are fundamentally different. this is god's plan. people talk about pluralism and diversity on this basis.43 in practice, the prophet saw did this with a concept called the medina charter, which is an important document made by the prophet saw as an agreement between the muhajirin, ansar, and jewish groups, as well as other allies. the document contains important principles or regulations that guarantee their rights and stipulate their obligations as the basis for living together in social and political life. in practise, the prophet saw accomplished this through the medina charter, an essential document created by the prophet saw as an agreement between the muhajirin, ansar, and jewish tribes, as well as other supporters. the text provides key ideas or norms that safeguard their rights and specify their responsibilities as the foundation for coexistence in social and political life. therefore, it is acknowledged that with this arrangement, the prophet muhammad succeeded in building a united society from a variety of religions: muslims, jews, and adherents of paganism. this is none other than because the prophet muhammad saw when making the charter did not only pay attention to the benefit of non-muslim communities. in other words, the social paradigm used by the prophet, both in reading reality and making political decisions, is egalitarian inclusiveness. this is further supported by the medina charter's acknowledgment that the medina community's customs (traditions, conventions) are fully acknowledged as living law. as a result, the medina charter's clauses safeguarded the rights of all socioeconomic groups and legal equality in all public matters.44 43 alwi shihab, nilai-nilai pluralism dalam islam ( sebuah pengantar ), dalam sururin (ed), nilai-nilai pluralisme dalam islam : bingkai gagasan yang berserak (bandung: nuansa, 2005), h. 16-17 44 alwi shihab, nilai-nilai pluralism dalam islam...,h. 19-20 busman edyar et.al: human rights and democracy in islamic perspective | 257 concl us i on human rights advocates are continually pushing for the protection of human rights in society. the concept of human rights in islam is defined in cairo declaration of human rigth in islam it comprises assurance on individual, social, economic, and political rights. these rights include the freedom to express one's beliefs as long as they do not contradict shari'ah, socioeconomic rights, the right to work, the right to possess wealth, the right to meet one's basic needs, the right to live safely for oneself, religion, dependents, honour, and others. the fundamental distinction between the notion of human rights in the current (western) world and islam is its philosophical foundation; if theocentric islam, god is the primary reference. while the west is anthropocentric, with the human aspect as the metric. in line with democracy, even though it has philosophical differences, there is a basic intersection between the two. even when it comes to the ideals of democracy, islam is a big supporter. as may be seen in the ideals of freedom, equality, justice, and pluralism, islam strongly supports all of these values. the discrepancies in the foregoing essential underpinnings have a significant impact on the implementation of democracy. if western democracy is typically secular, islam becomes theo-democracy. in other words, democratic ideals and values are permissible in islam as long as they do not contradict divine instructions. bi bl iogr ap hy abdillah, masykuri,. demokrasi di persimpangan makna respon intelektual muslim indonesia terhadap konsep demokrasi 19661993,. yogyakarta: pt tiara wacana yogya, 1999. ’afifah, farida nur. “demokrasi dalam al-qur’an dan implementasi demokrasi di indonesia.” jurnal kaca (karunia cahaya allah) : jurnal dialogis ilmu ushuluddin vol. 10, no. no. 1 (februari 2020). ahmad rofiq. hukum perdata islam di indonesia. edisi revisi. vol. cet. i v. depok: pt rajagrafindo persada, 2019. 258 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 al-jaziri, abdu al-rahman. fiqh ala mazahib al-arba’ah. beirut: dar alkutub al-ilmiyah, 2003. andiko, toha. “syura dan demokrasi barat: kritik dan solusi menuju demokrasi islam.” jurnal al-imarah: jurnal pemerintahan dan politik islam vol. 2, no. no. 2 (2017). ikrom, mohamad. “syariat islam dalam perspektif gender dan ham.” jurnal humanika th. xviii, no. no. 1 (maret 2018). imran, zulfi. “hak asasi manusia (ham) internasional dalam perspektif islam.” jurnal hukum responsif fh unpab vol. 7, no. no. 7 (maret 2019). iqbal, javid. democracy and the modern state, dalam john l esposito (ed) vioces of resurgent islam. new york: oxford university press, 1984. khamami zada & arif r arafah. diskursus politik islam. jakarta: lsip, t.t. madjid, nurcholis. islam , doktrin dan peradaban  : sebuah telaah kritis tentang masalah keimanan, kemanusiaan dan kemodernan. jakarta: yayasan wakaf paramadina, 1992. madjid, nurcholish. islam, kemodrenan dan keindonesiaan. bandung: mizan, 1992. majelis ulama indonesia pusat. “keputusan fatwa komisi fatwa majelis ulama indonesia nomor 287 tahun 2001 tentang pornografi dan pornoaksi,” 22 agustus 2001. maududi, abu al-a’la al-. islamic law and constitution. lahore: islamic publication ltd, 1960. muhammad taufik dan ardillah abu. “islam dan demokrasi.” jurnal moderasi : jurnal studi ilmu pengetahuan sosial volume 1, no. 1 (2020). nasution, harun. pengantar dan harun nasution dan bahtiar effendy (eds), hak asasi manusia dalam islam. jakarta: pustaka firdaus dan yayasan obor indonesia, 1987. busman edyar et.al: human rights and democracy in islamic perspective | 259 nurhadi, ach. fuad fahmi, , martin putra perdana, imam kamaluddin, muhammad. “aspek kemanusiaan dalam hukuman qishash” volume 15, no. 1 (juni 20). rangkuti, afifa. “demokrasi dalam pandangan islam dan barat.” jurnal ilmiah penegakan hukum no. 5, no. 2 (desember 2018): 40–59. rudy, teuku may. politik islam dalam pemerintahan demokrasi dalam abu zahra (ed), politik demi tuhan: nasionalisme religius di indonesia. bandung: pustaka hidayah, t.t. sabiq, sayyid. fiqh al-sunnah. kairo: maktabah dar al-turast, tt. salih, hafiz. al-dimuqratiyya wa hukm al-islam fiha,. beirut: dar alnahdah al-islamiyyah, 1988. shihab, alwi. nilai-nilai pluralism dalam islam ( sebuah pengantar ), dalam sururin (ed), nilai-nilai pluralisme dalam islam : bingkai gagasan yang berserak. bandung: nuansa, 2005. sihab, qurays. tafsir al misbah. edisi 2021,. vol. jilid i. ciputat: lentera hati, 2021. sudjana, eggi. ham dalam perspektif islam. jakarta: nuansa madani, 2002. suhaili, achmad. “hak asasi manusia (ham) dalam penerapan hukum islam di indonesia.” (jurnal al bayan : jurnal ilmu al quran dan hadis vol 2, no. no 2 (juni 2019). syamsuddin. “antara hukum murtad dalam islam dengan kebebasan beragama menurut hak asasi manusia (ham).” jurnal elmashlahah vol. 11, no. 1 (juni 2002). turabi, hasan al-. qadaya al-huriyah wa al-wahdah wa al-syura wa aldimuqratiyyah. jeddah, 1987. wahid, abdurrahman. muslim di tengah pergumulan. jakarta: lepanas, 1983. fahmi, ach. fuad, martin putra perdana, imam kamaluddin, muhammad nurhadi, aspek kemanusiaan dalam hukuman qishash, volume 15 nomor 1, juni 2021 260 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 deklarasi universal hak asasi manusia deklarasi kairo tentang hak asasi manusia dalam islam ajis : academic journal of islamic studies vol. 4, no. 1, 2019 iain curup – bengkulu | p-issn 2580-3174, e-issn 2580-3190 doi: 10.29240/ajis.v4i1.816 the role of islam in shaping the idea of indonesia 1imanuddin abil fida, 2benny prasetiya stai muhammadiyah probolinggo 1imanuddin676@gmail.com 2prasetiyabenny@gmail.com abstract: this study will describe information that islam plays a role in influencing the struggle in determining the main ideology of the indonesian people. some indonesian muslim leaders strive to determine the foundation of the country in studying indonesian history requires a proper understanding of the role of islam. before independence, the movement of islam in indonesia was divided into two major currents: traditionalists who developed in the countryside and modernists who grew up in urban areas. the current type of research is critical analysis. this research is based on library research and textual analysis of relevant materials taken from primary and secondary sources on history, development, change and transformation. the results of this study reveal that nationalism does not conflict with islam and therefore muslims can apply it in their lives. this is because nationalism can be used to obtain peace among the people whether they are muslim or non-muslim. nationalism will not harm islam and muslims in indonesia because nationalism is part of islam. they allow the application of man-made laws such as nationalism as long as they are suitable for muslims. however, their acceptance of pancasila as a state ideology is a reflection of their commitment to indonesian nationalism. keyword: islam, indonesia, ideology introduction the islam in indonesia is cultured by sufism (tashawwuf) and sufi orders (thariqah) which have spread on almost every island such as java, sumatra, kalimantan, sulawesi and others. numerous studies on indonesian islam reveal that many sufi order continue to exist in indonesia prior to 17th century mainly in pesantren led by its kyai or murshid (master of sufi order) for example syaikh muhammad yusuf al-maqassari (1627-1699), syaikh ahmad mailto:prasetiyabenny@gmail.com 30 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 khatib sambas, syaikh ‘abdal-ra’uf al-sinkili (1615-l693) and syaikh isma‘il minangkabawi.1 those sufi orders, however, considered as religious groups strived to preserve religious islam through performing congregational practices. they disseminated the views to societies through sermons (khuthbah) and islamic celebrations (hawl) every year. several sufi masters also produced works on ‘aqidah (belief) and fiqh (jurisprudence) to explain religious interpretations among muslims and also to respond to numerous arising islamic legal issues in indonesia.2 it is important to note, however, that almost each work of islamic law draws primarily on shāfī‘īte madhhab in view of the fact that the majority of indonesia muslims were faithful of this madhhab. in addition, many murshid studied in mecca and were taught by scholars of shāfī‘īte madhhab. the influence of tasawwuf and thariqah, however, decreased gradually by the emergence of some indonesian azharite scholars who were influenced by the ideas of jamāl al-dīn al-afghāni (1839-1897) and muhammad ‘abduh (1849-1905). they devoted their intellectual career to propagating their ideas in indonesia at the beginning of the 20th century. in sumatera barat, for example, we find tahirdjalal al-dīn al-azhari, abdul karimamrullah, m. djamil djambek and abdullah ahmad who strived to disseminate the views of ‘abduh to their students and to the public.3 for noer, the emergence of ‘abduh’s views 1for example, martin van bruinessen in his work argues that despite tarekat naqshabandiah being the most influential tarekat in indonesia there are some other tarekat in indonesia such as tarekat khalidiyah and tarekat syattariyah. see martin van bruinessen, tarekat naqsyabandiyah di indonesia, (bandung: penerbit mizan, 1992). other studies are: azyumardi azra, jaringan ulama timur tengah dan kepulauan nusantara abad xvii dan xviii: melacak akar-akar pembaruan pemikiran islam di indonesia, (bandung: penerbit mizan, 1994); alwi shihab, akar tasawuf di indonesia: antara tasawuf sunni dan tasawuf falsafi, (depok, pustaka iman, 2009); ali m. abdillah, tasawuf kontemporer nusantara, integrasi tasawuf ibn ‘arabi dan al-ghazali: ajaran tasawuf syekh hizboel wathony, mursyid tarekat khalwatiyah akmaliyah, (jakarta, ina publikatama, 2011). 2 among the famous books of fiqh are sirāth al-mustaqīm by nuruddin al-raniry (d. 1658), mir’at al-thullāb by ‘abd al-ra’uf al-sinkili (1615-1693), sabīl al-muthtadīn by muhammad arsyad al-banjari (1710-1812), hidāyat al-sālikīn by ‘abd al-samad al-palimbani (d.1789), kifāyat al-ghulām fībayānarkān al-islam by isma‘il bin ‘abd allah al-khālidi alminangkabawi. see azyumardiazra, jaringanulamatimur tengah dan kepulaun nusantara abad xvii dan xviii, (bandung: penerbit mizan, 1999); abdul halim, politik hukum islam di indonesia, (jakarta: ciputat press, 2005), 85-89. 3 further annotation concerning the influence of muhammad ‘abduh’s thoughts in indonesia, see the speech of haji abdul malik bin abdul karimamrullah (hamka) in accepting an honorary doctorate degree at the university of al-azhar on 21st of january, 1958 entitled: “the influence of teaching and thought of syeikh muhammad ‘abduh in indonesia”. that speech was published by tinta mas, jakarta in 1961. imanuddin, benny, the role of islam… | 31 in indonesia was actually initiated by arab traders and preacher who came to indonesia at the end of the 19th century.4 the emergence of the views of ‘abduh had caused an ongoing debate primarily between two religious groups in indonesia in regard to critical religious issues including independent reasoning (ijtihād), imitation (taqlīd), innovation (bid‘ah) and superstition (khurafāt). the religious group referred to as the traditionalist5 (tradisional) strived to preserve sufism and sufi orders in view of the fact that these were deeply rooted in the indonesian religious fabric. on the other hand, the reformists sought to purify religion from any deviation and as such resisted some religious interpretations and practices including tahlilan(reading lāilāha illa allāh toghether for the deceased), slametan (religious ceremony in some important events), ziyarah (visiting the grave and praying for the dead) and perhaps the concept of ijtihād.6 traditionalists argued that not all scholars can exercise itjihād and as such muslims should simply follow the rulings of the madhhab. on the other hand, the reformists encouraged muslims to understand religion with reference to the qur’ān and the sunnah so as to avoid taqlīd.7 indonesian muslim reformists, however, sought to spread their views in the muslim community through developing a scholarly network and setting of 4deliar noer, the modernist muslim movement in indonesia 1900-1942, (kuala lumpur: oxford university press, 1973). 5several studies on islam in indonesia agreed in classifying socio-religious organizations but may differ in its term. nahdlatul ulama accounted as one group that maintains the doctrines which are rooted in indonesian muslims while al-irsyad, muhammadiyah and persis are considered as other camps endeavoured in the renewal of islam. harry j. benda labels ruralcentered orthodoxy and urban-centered reformism for both respectively, while james l. peacock named them as traditionalist and reformist. howard federspiel, however, calls them traditionalist and modernist, whereas ronald lukens-bull prefers to use classicalists and reformists. in this article, the terms traditionalist belongs to nahdlatul ulama and reformist will be used for al-irsyad, muhammadiyah and persatuan islam. see: harry j. benda, the crescent and the rising sun, indonesian islam under the japanese occupation 1942-1945, (netherland, n.v. uitgeverij w. van hoeve, 1958), 51; james l. peacock, muslim puritans, reformist psychology in southeast asian islam, (california: university of california, 1978), 109; howard m. federspiel, islam and ideology in the emerging indonesian state, the persatuan islam (persis), 1923-1957, (netherland, koninklijke brill, nv, leiden, 2001), viii; ronald lukens-bull, a peaceful jihad, negotiating identity and modernity in muslim java, (new york: palgrave macmillan, 2005), 14. 6http://speedial.com/results.php?f=4&q = pembaharuan +muhammadiyah + persis + nu + dan +masyumi(accessed in july 31, 2014). 7 we may find the views of reformist in many of their prominent scholars who were devoted to muhammadiyah, al-irsyad and persis. those views, however, will be elaborated more in the following chapter. http://speedial.com/results.php?f=4&q%20=%20pembaharuan%20+%20muhammadiyah%20+%20persis%20+%20nu%20+%20dan%20+%20masyumi http://speedial.com/results.php?f=4&q%20=%20pembaharuan%20+%20muhammadiyah%20+%20persis%20+%20nu%20+%20dan%20+%20masyumi http://speedial.com/results.php?f=4&q%20=%20pembaharuan%20+%20muhammadiyah%20+%20persis%20+%20nu%20+%20dan%20+%20masyumi 32 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 religious organizations. the muhammadiyah was the first reformist religious organization established in 1912 by k.h. ahmad dahlan in yogyakarta. its inception inspired ahmad surkati8 to set up another reformist organization called al-irsyad al-islamiyah in 1914. nine years later, haji zamzam and muhammad yunus held similar views with surkati and ahmad dahlan and founded persatuan islam. as a reaction to the initiative of the reformists, the traditionalist united their scholars under the leadership of abdul wahabhasbullah and founded nahdlatululama in 1926.12 later on, religious differences aroused among the two camps, the traditionalists and the reformists, which stirred intense debates among muslims intelligentsia in indonesia which provided substantial contributions to the intellectual life in indonesia and especially on the development of the islamic legal debate. nationalism and pancasila the republic of indonesia has been formed through long process of struggle accredited to indonesian society and its scholars who strived to lay down the primary rules for a united national life over a wide range of religions, ethnicities and races. the ‘ulamā’ led their community to resist dutch colonialism while striving to unite them within the big family of indonesia. they also played an active role in creating a society that is faithful, intelligent and with good morals in order to develop family and community life within the country. religious organizations, however, sought to defend the resolve made by indonesian scholars throughout their social and political activities among indonesians including the efforts of dā‘i in local villages. they believe that islam is essentially harmonious with time and space (shālih li kulli zamān wa makān) and as such represents the strength to educate humans and societies in their different cultures. in view of those differences, however, there was much disagreement among scholars in regards to the implementation of islamic principles because they strived to accommodate different socio-cultural conditions (ahwāl al-ijtimāiyyah). the aforementioned framework promotes tolerance through which various differences including religious differences in 8 ahmad surkati was born in 1874 and originated from sudan. he came to indonesia in 1911 with syaikh muhammad al-thayyib al-maghribi and syaikh muhammad bin abdul hamid assudani to teach in schools under the direction of jamī‘at al-khair in jakarta for three years. due to the internal conflict with leaders in jamī‘at al-khair, surkati resigned from schools of jamī‘at al-khair and founded a new school namely al-irsyad al-islamiyah on 6th of september 1914. the school was the embryo of the reformist organization with a similar name. see: m. mukhsin jamil, nalar islam nusantara, 129-130. imanuddin, benny, the role of islam… | 33 indonesia were addressed. for them, the republic of indonesia is the best form to unite various tribes and religions and to forge a united nation based on nationalism. they have an obligation to keep nationalism in accordance with the conditions of indonesia itself, especially in regards to implementing the shari‘ah among muslims.9 in working the idea of indonesia, muslim scholars in indonesia suggested their society to defend the independence through fatwā giving. nu, for example, rejected the request of the dutch government for support in the second world war. nu believed that the request made by the dutch was to occupy indonesia. for nu, indonesian muslims were not obligated to support the dutch in their war. another key aspect in nu stand on indonesian nationalism is their rejection of the dutch’s request to donate blood (blood transfusion). asy‘ari (d. 1947), a leading figure of nu, issued a fatwā prohibiting any help for the dutch.10 in the early period of independent indonesia, nu contributed to the defense of the nation against the dutch troops’ efforts to reoccupy indonesia. the return of dutch troops angered leaders of nu. on october, 22nd of 1945, hasyim asy‘ari declared the resolution of jihad (resolusi djihad) in which he declared that the fight against the dutch colonialism was an obligation upon muslims to defend islam and the country. in view of the resolution, scholars encouraged muslims to continue their struggle in the way of allah (al-jihād fīsabīl-i-allāh) and defend the independence of the republic of indonesia and the religion of islam. when the efforts of liberation from colonialism were close to success, soekarno, the first president of indonesia, raised the idea of pancasila11 as the state ideology. for feillard, pancasila was concluded from a long discussion in muhammad yamin’s residence with three key islamic figures, namely k.h. wahid hasyim and kyaimasykur, and the other was kyai kahar muzakkir. this long discussion resulted in five principles, later adopted by soekarno as the 9 ltn, solusi problematika aktual, 187. 10solichin salam, k.h. hasyim asy’ari ulama besar indonesia, (jakarta: djayamoerni, 1963), 47. 11pancasila is the indonesian national ideology consisting of five principles (lima sila): belief in the divinity of god; just and civilized humanitarianism; indonesian national unity; democracy guided by the inner wisdom in the unanimity arising out of deliberations amongst representatives; social justice for all the people of indonesia. some works pertaining to pancasila including its history see haji a. salim and m. roem, ketuhanan y.m.e. & lahirnya pancasila, (jakarta: penerbit bulan bintang, 1977); eka darmaputra, pancasila and the search for identity and modernity in indonesia society: a cultural and ethical analysis, (leiden: e.j. brill, 1988). 34 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 state ideology.12 in view of the participation of organizational leaders, feillard argues that the existence of religious and nationalist organizations in indonesia was influential to determine the main ideology for indonesia. the view of muslim scholars in regards to pancasila can be traced throughout the fatāwā and activities of its leaders, especially wahid hasyim throughout the struggle to establish the state ideology before independence. the meeting of bpupki13witnessed the contribution of wahid hasyim to the formulation of the state ideology. pancasila including other issues such as the indonesian constitution were discussed in the meetings of bpupki. on july 10th, 1945, bpupki accepted a text later known as piagam djakarta or the jakarta charter14agreed upon on june 22nd, 1945 by the committee of nine consisting of nationalists: m. hatta, m. yamin, a. a. maramis and soekarno; and muzakkir, wahid hasyim, abikusnotjokrosujoso, agussalim from the islamist group. in the introduction of the piagam djakarta, the basis of pancasila was included in addition to the sila (basis) of belief in one supreme god: “with the obligation to carry out sharī‘ah for adherents of islam” (dengan kewajiban menjalankan sjariat islam bagi pemeluk-pemeluknja). this addition was known as ‘the seven words’ which faced serious reactions from christians of eastern indonesia. interestingly, a japanese navy officer15 proposed to mohammad hatta that the people of eastern indonesia would prefer separation from indonesia if 12 andree feillard, nu vis-à-vis negara: pencarian isi, bentuk dan makna, (yogyakarta: lkis, 1999), 32-35. 13 the committee for preparatory work for indonesian independence (bpupki –badan penyelidik usaha persiapan kemerdekaan indonesia) was an organization set up on april 29th, 1945 by the japanese administration occupying indonesia. during its meetings, a constitution for indonesia was drafted and soekarno’s pancasila as the foundation of the new state was endorsed. see st. sularto and dorothea rini, konflik di balik proklamasi: bpupki, ppki dan kemerdekaan, (jakarta: penerbit buku kompas, 2010). 14 jakarta charter is the script prepared by the committee of nine for introduction (preambule) of indonesian constitution 1945 (uud 1945 undang-undangdasar 1945) on june 22nd, 1945. ultimately, the script became the official introduction for uud 1945 after some meetings held by the committee. later, some nationalist leaders rejected the seven words “with the obligation to carry out sharia for adherents of islam (dengan kewajiban menjalankan shariah islam bagi pemeluk-pemeluk). on the other hand, some islamist leaders strived to maintain ‘the seven words’ in the constitution. therefore, this issue became a keen discussion before indonesia’s independence. for further elaboration see endangsaifuddinanshari, piagam jakarta 22 juni 1945 dan sejarah konsensus nasional antara nasionalis islami dan nasionalis sekular tentang dasar negara republik indonesia 1945-1959, (bandung: perpustakaan salman itb, 1981). 18 there are some different reports in regards to the name of the japanese navy officer who came to mohammad hatta. taher argues that laksamana maeda who came to soekarno and imanuddin, benny, the role of islam… | 35 the seven words of the jakarta charter are not be removed from the constitution. hatta summoned ki bagus hadikusumo, kasman singodimedjo, teuku mohammad hasan and wahid hasyim as the four members of ppki16 which represented islam. they, ultimately, decided to eliminate those seven words and based on the proposal of wahid hasyim, the words “yang maha esa” (the one) were added to “ketuhanan” (divinity). for him, the addition of the word esa (one) which means the oneness of god (tauhīd) is one of the affirmations of islamic value and as such muslims have accepted the change of ‘seven words’ to ‘esa’.21 the position of wahid hasyim was appreciated by some nu scholars and was officially approved by nu as well. the nu, however, in its national conference of scholar of nahdlatul ulama (musyawarah nasional alim ulama nahdlatul ulama) in 1983, issued a fatwā in which it announced “the correlation between pancasila and state”. the fatwā sums up the views of nu in regards to pancasila which they perceived as a mutual concept agreed upon by all society members including people from different groups, tribes and religions in indonesia, and as such represents the basic framework of statehood. another prominent muslim scholar like natsir approved pancasila as the ideology of indonesia. natsir explained his positive view regarding pancasila in 1954, a year before the election of 1955. for him, pancasila does not contradict the teachings of islam because the values inherent within the five principles of pancasila are relevant and familiar to islam.17 nevertheless, if pancasila were to be interpreted wrongly, then it will contradict islam. for him, pancasila is one formulation that is appropriate with islam. therefore, pancasila should be the shadow of islamic teaching such as the principle of belief in the divinity of god which must be interpreted by tawhīd, and principle of social justice which must be based on kindness among humans(ihsān bayna al-nās).18 reported the objections of christians from eastern indonesia regarding the inclusion of piagam djakarta. see tarmizi taher, aspiring for the middle path: religious harmony in indonesian, (jakarta: censis, 1997), 16 the preparatory committee for indonesian independence (ppki – panitia persiapan kemerdekaan indonesia) is a committee which officiated the preparation of indonesian independence. this committee consisted of 21 members who succeeded to legitimatize indonesian constitution and chose the first president and vice president of indonesia. see feillard, nu vis-à-vis negara, 39-40. 17natsir, capita selecta jilid ii, (jakarta: bulanbintang, 1978), 212-216. 18natsir, tindjauan hidup, (jakarta: widjaja, 1957), 48. 36 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 natsir, however, reminds muslims of the fact that despite the parallels existing between pancasila and islam, it does not mean that pancasila is itself islam or that islam is itself pancasila. for him, islam is broader than the five principles of pancasila because those only reflect partial teachings of islam. the implementation of islam is the practice of pancasila and as such through islam,pancasila will remain alive in indonesia. hence, pancasila should not be used as an instrument to hinder islamic reform movements such as persis and muhammadiyah from struggling to render the state more islamic as long as their struggle is legitimate and democratic.19 natsir also states that muslims should not separate themselves from politics, and as political activists, they would be unable to set themselves apart from islam. for muslims, the establishment of islam cannot be separated from the establishment of society, nation and freedom.20 islam legislates laws for humans, which provide an absolute regulatory criterion for human affairs. these statements show that natsiracceptedpancasila as an instrument through which islam can be applied as an ideology of the state. conclusion the aforementioned information reveal that, according to muslim scholars, nationalism does not contradict islam and as such muslims may apply it in their life. this is because nationalism may be used to obtain peacefulness among societies whether they are muslims or non-muslims. moreover, they maintain that nationalism will not jeopardize islam and muslims in indonesia because nationalism is part of islam. they allow the application of man-made laws such as nationalism as long as they are appropriate for muslims. their acceptance of pancasilaas the state ideology, however, is a reflection of their commitment to indonesian nationalism. they accept pancasila as a “gentlemen’s agreement” between elite politics when they sought to determine the state ideology. for them, pancasila is a better solution to avoid disagreement between religions and societies in indonesia including islamists, nationalists and communists. therefore, wahid hasyim agreed to eliminate “the seven words” which elucidated that islam is a religion protected by the state. hasyim believes that the elimination will not alleviate the role and importance of islam in indonesia because the first principle indicating the oneness of god refers to islam alone. 19pepen irpan fauzi, dinamika, 82-83. 20 natsir, capita selecta ii, 157 imanuddin, benny, the role of islam… | 37 hasyim as well as natsir argues that muslims may accept pancasila as long as it is interpreted within the islamic perspectives such as tauhīd and ihsān bayna al-nās. for them, through pancasila, muslims have to struggle to disseminate islam within the state because pancasila will remain alive under the implementation of islam. it seems that natsir encourages muslims to employ pancasila as the main instrument to achieve the main goal that is the implementation of shari‘ah. in working out this goal, muslims must play an active role in political activities, especially to debate with nationalists and communists and to influence government policies in order to benefit islam and muslims in indonesia[]. bibliorgaphy andree feillard, nu vis-à-vis negara: pencarian isi, bentuk dan makna, (yogyakarta: lkis, 1999) deliar noer, the modernist muslim movement in indonesia 1900-1942. (kuala lumpur: oxford university press, 1973) eka darmaputra, pancasila and the search for identity and modernity in indonesia society: a cultural and ethical analysis, (leiden: e.j. brill, 1988). george mc. turnan kahin, nationalism and revolution in indonesia, (ithaca: southeast asia program publications, 1952) http://speedial.com/results.php?f=4&q=pembaharuan+muhammadiyah+persi s + nu + dan +masyumi(accessed in july 31, 2014). natsir, capita selecta jilid ii, (jakarta: bulanbintang, 1978) _______, tindjauanhidup, (jakarta: widjaja, 1957) solichin salam, k.h. hasyim asy’ari ulama besar indonesia, (jakarta: djaya moerni, 1963) taufik abdullah, islam dan masyarakat, (jakarta: lp3es, 1996) http://speedial.com/results.php?f=4&q%20=%20pembaharuan%20+%20muhammadiyah%20+%20persis%20+%20nu%20+%20dan%20+%20masyumi http://speedial.com/results.php?f=4&q%20=%20pembaharuan%20+%20muhammadiyah%20+%20persis%20+%20nu%20+%20dan%20+%20masyumi http://speedial.com/results.php?f=4&q%20=%20pembaharuan%20+%20muhammadiyah%20+%20persis%20+%20nu%20+%20dan%20+%20masyumi 38 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 this page is intentionally left blank ajis : academic journal of islamic studies vol. 4, no. 1, 2019 iain curup – bengkulu | p-issn 2580-3174, e-issn 2580-3190 doi: 10.29240/ajis.v4i1.846 العليا الدراسات في الاسالمية الدراسات املعلمي جعلم أساليب 1nuril mufidah, 2nur kholis malik ibrahim state islamic university, malang tulungagung state institute for islamic studies (iain tulungagung) 1nurilmufidah86@uin-malang.ac.id 2nurkholis@iain-tulungagung.ac.id abstract: this study describes and identifies the learning styles of teachers who are undergoing a postgraduate course in islamic studies. using the quantitative descriptive method, with 27 subjects in the research subject, there is a second semester of the academic year 20018/2019 postgraduate program at raden rahmat islamic university malang, indonesia. data collection techniques used in this study were observation, interview, and documentation. the interview used was designed with limited answers. the results showed that 100% of students use information technology (such as google search engines) to do tasks. 63.6% of students preferred to use book references and 36.4% preferred to search the internet. the learning media that are the choice of students are 54.5% in the form of textbooks, 27, 3% videos, and 18.2% power points. 54, 5% of students read books every day, 27, 3% when doing assignments and 18.2% once a week. with interest in the high reference book; 90.9% of students chose to enjoy learning to use social media and e-learning, and only 9.1% did not like it. keywords: learning style, graduate student, teacher, islamic education ملخص جصف هرا البدث وجددد أطالُب الخعلم للمعلمين الرًً ًخظعىن لبرهامج الدزاطاث باطخخدام ألاطلىب الىصفي الىمي، و عدد مجخمع . العلُا في جخصص التربُت ؤلاطالمُت في الظمظخير الثاوي في ولُت 20018/2019 ػالبا، للفصل الدزاس ي 27البدث universitas islam raden)الدزاطاث العلُا في حامعت زادًً زخمت ؤلاطالمُت ماالهج rahmad malang)وواهذ جلىُاث حمع البُاهاث اإلاظخخدمت في هرا البدث . ، ئهدوهِظُا أظهسث . جم جصمُم اإلالابلت باطخخدام ئحاباث مددودة. باإلاالخظت، و اإلالابلت، والىزائم ٪ مً 63.6. ٪ مً الؼالب ٌظخخدمىن وطائل ؤلاعالم لللُام باإلاهام100الىخائج أن وطائل . ٪ ًفظلىن البدث في ؤلاهترهذ36.4الؼالب ًفظلىن اطخخدام مساحع الىخب و mailto:nurilmufidah86@uin-malang.ac.id mailto:fakhryaqil@gmail.com 72 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 ٪ أػسػت 3 ، 27 ٪ في ػيل الىخب اإلادزطُت ، 54.5ؤلاعالم التي هي اخخُاز الؼالب هي 27 ٪ مً الؼالب ًلسؤون الىخب ول ًىم ، 5 ، 54. ٪ مً هلاغ اللىة18.2الفُدًى ، و مع الاهخمام بالىخاب اإلاسحعي . ٪ مسة واخدة في ألاطبىع18.2 ٪ عىد اللُام باإلاهام و 3، ٪ مً الؼالب الاطخمخاع بخعلم اطخخدام وطائل الخىاصل الاحخماعي 90.9العالي ؛ اخخاز .٪9.1والخعلم ؤلالىترووي ، ولم ٌعجبهم التربُت الدًيُت . اإلاعلمين. أطلىب الخعلم ؛ ػالب الدزاطاث العلُا: اليلماث اإلافخاخُت الاطالمُت مقدمة ودطخىز pancasilaجم ػسح الخعلُم الىػني الري ٌعخمد على مبادء الخمظت ٌعمل الخعلُم . خٌى هظام الخعلُم الىػني2003 لعام 20 في اللاهىن زكم 1945 س ت ، وجؼٍى ص كدزتها الفىٍس س كدزاث وشخصُت وخظازة ألامت لخعٍص الىػني على جؼٍى مؼبعين بلُم ئوظاهُت مخلصت وودًت هلل ً ئمياهاث اإلاخعلمين لُصبدىا أشخاصا واخد؛ الرًً ٌعالجىن ألاخالق والصخصُت الىبُلت ؛ الرًً ًخمخعىن بصحت حُدة . ودزاًت وهفاءة وخالكت ومظخللت ؛ وهمىاػىين ، جيىن دًملساػُت ومظإولت ًمىً جدلُم هدف الخعلُم الىػني وهرلً جىلُد اإلاعلمين واإلاعلمين لديهم ًمىً الحصٌى على جدظين اإلاإهالث مً خالٌ خظىز . مإهالث ومهازاث وافُت ب والاحخماعاث ألاوادًمُت لخبادٌ الخبراث وآلازاء مع شمالئه اإلاعلمين أًظا ، . الخدٍز د مً الدزاطت على مظخىي الدزاطاث العلُا هى أًظا خُاز اإلاعلمين الرًً . مٍص خٌى هره هي هدُجت بدث. ًدزطىن بيؼاغ في فصٌى بسامج الدزاطاث العلُا مفهىم ئدازة مىازد اإلاعلم، مً بين أمىز أخسي ، ًمىً اللُام به مً خالٌ ئحساء ب لخدظين حىدة مىازد اإلاعلم مً خالٌ البرهامج والدزاطاث اإلاظخمسة ئلى جدٍز اث الخعلُم العالي .مظخٍى 1 indonesia educational statistics in brief 2015/2016 2 samsuardi, menajemen pengembangan sumber daya guru pada lembaga pendidikan madrasah. pionir: journal of education vol 5, no 1 (2016). http://jurnal.ar-raniry.ac.id/index.php/pionir/article/view/172 http://jurnal.ar-raniry.ac.id/index.php/pionir/issue/view/28 http://jurnal.ar-raniry.ac.id/index.php/pionir/article/view/172 nuril, nur kholis, asalib ta’allum…| 73 ًمىً . هما أن اهخمام اإلاعلم بمىاصلت دزاطاجه ئلى مظخىي اإلااحظخير مسجفع ادة في ول مسة ًخم فحها مالخظت ذلً مً خالٌ عدد اإلاسجلين الرًً ٌظخمسون في الٍص بسهامج اإلااحظخير في الدزاطاث ؤلاطالمُت ًفخذ حسجُلين ول عام ؛ وهي . فخذ الدسجُل بت لرلً في طىت واخدة ، . ػالًبا30ًخيىن الفصل اإلاخىطؽ مً . فصٌى وختى غٍس حظدىد هره البُاهاث ئلى الؼالب الرًً . مدزًطا مسجلين هؼالب60وان هىان خىالي هجحىا في اخخُاز اللبٌى في بسهامج الدزاطاث العلُا في حامعت زادًً زخمذ ؤلاطالمُت اإلادازض واإلادازض في / الؼالب هم خلفُت همدزطين في اإلادازض . ماالهج ، ئهدوهِظُا .اإلادازض الداخلُت ؤلاطالمُت ع بيؼاغ جىفس فسصت لهم ال جصاٌ مهىت اإلاعلم مً خالٌ الاطخمساز في الخدَز ًسافم بعع التزاماث اإلاعلم باإلطافت ئلى . للدزاطت مسة أخسي في الحسم الجامعي (rpp)جلدًم اإلاىاد في الفصل، العدًد مً اإلاهام ألاخسي مثل ئعداد الخخؼُؽ ً ع وخصائص الؼالب وئحساء الخماٍز واإلاىاهج ووطائل ؤلاعالم وفًلا إلاادة الخدَز مً هخائج هرا الخلُُم، ًمىً . وئزساء الؼالب وجلُُمهم إلاعسفت هخائج الخعلم في الفصل س الفهم، وهرلً مخابعخه مع الترهيز على اإلاىطىع، أو اإلاىاد التي جدخاج ئلى جؼٍى هرا الاوؼغاٌ . العالحاث للؼالب الرًً لم ًىملىا بعد أو لم ًخللىا هخائج الخعلم أكل اث مخفاوجت مً الخعلُد هرا ًإزس على أطلىب . اإلاعلم ًددر ول ًىم مع مظخٍى . الخعلم في مخابعت عملُت اإلاداطسة ع الفعاٌ همعلم ًخؼلب مجهم اخخُاز وجددًد ئن الاطخمساز في الخعلم بالخدَز أطلىب الخعلم الصحُذ بدُث حعمل مداطساتهم بؼيل حُد ئلى حاهب واحباتهم ألن الحماض لخعلم هإالء اإلاعلمين هى خبر حُد لعالم . أداء مدزس ي اإلادازض حًُدا أًًظا باإلطافت ئلى جىفير جأزير هفس ي للؼالب للمؼازهت في الخعلم مدي الحُاة ، . الخعلُم ت ، وخاصت اإلاعلمين طُيىن لها جأزير ئًجابي على جلدم ادة اإلاىازد البؼٍس وهرلً ٍش ت في ئهدوهِظُا في الخلدم. ألامت بلغ 2017في عام (bps, 2018) حظخمس الخىمُت البؼٍس ت في ئهدوهِظُا في اإلاائت 0.63شاد هرا السكم بيظبت . 70.81مإػس الخىمُت البؼٍس لديهم طبع طىىاث مً 2017ألاػفاٌ الرًً هم في طً عام . 2016ملازهت بعام طىت 0.13، كبل (الدبلىمت ألاولى) طىت مً الخعلُم 12.85ألامل في الاطخمخاع بـ 74 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 وفي الىكذ هفظه ، ًبلغ . 2016. 2017ملازهت بأولئً الرًً في هفع العمس في عام ، أي أػٌى بـ (الفصل الخاطع) عاًما 8.10 عاًما أو أهثر 25مخىطؽ أعماز اإلالُمين س . عاًما مً العام الظابم0.15 وهى بسهامج ًصىف حىدة pisa 2015وفًلا لخلٍس pisa)في الظيخين الظابلخين . 62جدخل ئهدوهِظُا اإلاسجبت دولت 72هظام الخعلُم في الحسهت لخدظين .71، اخخلذ ئهدوهِظُا اإلاسجبت الثاهُت مً أدهاه أو في اإلاسجبت (2013 ت ، خاصت في مجاٌ الخعلُم في هره الحالت هى اإلاعلم ًدخاج ئلى هىعُت اإلاىازد البؼٍس ألن الجهىد اإلابرولت لخدظين اإلاإهالث والجىدة . الحصٌى على الاهخمام والخلدًس ادة في ألامل للؼعب ؤلاهدوهِس ي ، مع جىفير الثلت في عالم الخعلُم هما هى جىفس ٍش مىضح في البُاهاث أعاله ، هىان جدظً وجدظين في جصيُف ئهدوهِظُا على اإلاظخىي . الدولي همعلم ، اإلاعلم هى العىصس ألاهثر أهمُت ئوؼاء عملُاث وهخائج حعلُمُت حُدة لرلً هجاح . لخدلُم ألاهداف اإلاإطظُت اإلادازض التي جسجبؽ ازجباػا وزُلا بالؼالب ا وزًُلا بىفاءة اإلاعلم ً . جدظين الجىدة ًسجبؽ الخعلُم ازجباػ النحائج واملناقشة جعليم الدراسات الاسالمية في الدراسات العليا ع في اإلادازض باإلطافت ئلى ئهماٌ الىاحباث طُم الىكذ بظبب مهام الخدَز في هره الحالت، ئلى حاهب الخىظُم الراحي . اليلُت ًجعل هرا البدث مثيرا لالهخمام ال . والخدىم في الىكذ اإلاىاطب، مً الظسوزي أًًظا اخخُاز أطلىب حعلُمي فعاٌ ظاث مثل ًدصل اإلاعلمىن الرًً ًدزطىن في بسهامج الدزاطاث العلُا على حعٍى ع لرلً ًلدم الباخث أطئلت بمظاعدة اطخبُان مع ئحاباث مددودة . ئحاشة الخدَز . للحصٌى على البُاهاث الالشمت في أٌو وهلت ًلدم خؼؼت الدزاطُت للؼالب ٌعنى في الللاء ألاٌو و ًفخذ باب جىحه خؼت الخعلم ئهجاش الخخسج الري ًسهص على اإلاادة . اإلاىاكؼت بين اإلاعلم و الؼالب 3 youthcorpsindonesia 2015 4 bafadal, ibrahim. manajemen peningkatan mutu sekolah dasar dari sentralisasi menuju desentralisasi, jakarta: bumi aksara, 2003 nuril, nur kholis, asalib ta’allum…| 75 و الدزاطت التي جخم دزاطتها؛ والىفاءاث اإلاظتهدفت في ول الخعلم؛ واإلاساحع اإلاىاطبت لت الخعلم أًظا الىكذ اإلاخاح لخدلُم اللدزة و الهدف؛ عملُت ألهداف الخعلم؛ و ػٍس الخعلُم و الخعلم عىد الؼالب جخجلى في الخىصُف الىظُفي؛ اإلاعاًير واإلاإػساث . وجصيُف ألاوشان؛ وكائمت مسحعُت حظخخدم عملُت اإلاداطسة هماذج اإلاداطساث والعسوض أو جلدًم اإلالالت همؽ الخعلم اإلالصىد هىا هى مُل الؼالب ئلى اخخُاز اإلاساحع أو . واإلاهام الجماعُت باإلطافت ئلى ذلً ، ًددد أًًظا مُل الؼالب الطخخدام . مىاد اللساءة إلهماٌ مهامهم يهدف هرا ئلى الحصٌى على بُاهاث خٌى كدزاث الؼالب . جىىىلىحُا اإلاعلىماث وهثافتهم في اطخخدام مدسواث البدث عً اإلاعلىماث للملاالث والىخب وألاوزاق .والىاحباث الدزاطُت وبعد الخىصل ئلى اجفاق باإلاىاد أي اإلاىطىعاث التي طِخم بدثها ومىاكؼتها في اإلاىطىعاث اإلاعسوطت هي . الفصل ، كظم الؼالب اإلاجمىعاث وفًلا للمىطىع اإلاخخاز . مىطىًعا، وامخدان مىخصف الفصل الدزاس ي، وامخدان الفصل الدزاس ي الجهائي14 باليظبت للمهام اإلاىفرة في مجمىعاث وهرلً اإلاىاكؼاث في الفصل الدزاس ي أًًظا بىاًء على مجمىعاث جم الاجفاق علحها حظهُل الخيظُم وجلدًم اإلاعلىماث بين ً والؼالب؛ باإلطافت ئلى ذلً أًظا بين الؼالب، فُخم حؼىُل مجمىعت اإلاداطٍس ٌعد اطخخدام هره اإلاجمىعت السكمُت /https://web.whatsapp.comالىاحظاب مىً ئحساء اإلاىاكؼت وؤلازساء باإلطافت ئلى ذلً ، . مفًُدا للغاًت في عملُت الخعلم، ٍو ًصبذ . ًخم جدمُل اإلاىاد الىزكُت وهلاغ الؼاكت أًًظا في هره اإلاجمىعت السكمُت جدعم الحيىمت بؼدة الابخيازاث الخعلُمُت . الخعلم أهثر مسوهت واهفخاًخا ػىاٌ الىكذ .التي حظخخدم جىىىلىحُا اإلاعلىماث اإلابِىت على الصفدت ػالب الدزاطاث العلُا هم معلمى اإلادازض واإلاعاهد ؤلاطالمُت ومدًسو ولىجهم واهىا ال ًصالىن مخدمظين للدزاطت مسة أخسي في . اإلادازض وزؤطاء اإلاإطظاث ئن وحىد حغُيراث في همؽ الحُاة وئدزاج الخىىىلىحُا في الحُاة، بما في ذلً . الجامعت 5 kemenristekdikti, “sistem pembelajaran daring indonesia (spada indonesia),” 2018 76 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 لرلً ًجب . الخعلم في الفصل الدزاس ي ، ًصبذ أخُاًها علبت أمام الؼالب ألاهبر طًىا في ئعؼاء الؼبىت ً باإلطافت ئلى ذلً، هىان خاحت . أن جيىن هره اإلاهمت أهثر جفصُال ب على هخابت ألاوزاق العلمُت مثل اإلالاالث الجُدة باإلطافت ئلى . أًًظا ئلى الخدٍز ً ب على جلدًم اإلاىاد باطخخدام بىز بٍى . الفعالت والخىاصلُت (power point)الخدٍز ًىفس هرا ججسبت حدًدة مفُدة للغاًت للؼالب عىد العىدة ئلى اإلادازض واإلاإطظاث، . باإلطافت ئلى مادة مداطسة جلدم ظاهسة حدًدة في عالم الخعلُم ؤلاطالمي عىد مىاكؼت اإلاادة في الفصل، هىان العدًد مً أهىاع الظىاهس اإلاخخلفت في هره الظاهسة هي في ػيل أػُاء ئًجابُت ومؼاول . اإلادازض واإلاعاهد ؤلاطالمُت هظًسا ألن الىثير مً . الخعلُم ؤلاطالمي التي ًىاحهها ول مً الؼالب واإلادزطين والبِئت الخعلم مً الىاكع الري ًددر في البِئت اإلادُؼت، عادة ما جصبذ اإلاىاكؼت مياًها ع أو للمؼازهت وئًجاد الحلٌى الخؼبُلُت التي ًمىً للؼالب اطخخدامها في الخدَز . ئدازة اإلاإطظاث وألاشخاص د مً الظىاهس ومؼاول الخعلُم غسض جددر الىلاغ في الفصل عً اإلاٍص ت ًدصل على اهخمام . الصخصُت للخالمُر خُث ًدزض الؼالب أخُاها ئجلان هظٍس ا. أكل ا ولِع هظسًٍ ًُ ت لحل اإلاؼىالث التي جىاحهها عمل . ذلً ألن الؼالب ٌعؼىن أولٍى اث الىزكت اإلالدمت في مهمت العسض الخلدًمي . ًمىً زؤٍت هره العادة مً مدخٍى ت صغيرة ولىً في . هللذ أهثر مً ألاوزاق على الاهترهذ. جدخىي الىزكت على هظٍس وباإلاثل ، فان . مسخلت جلدًم آلازاء؛ زم ػالب الدزاطاث العلُا ٌعؼىنها بؼيل ملمىض آلازاء التي ػسخها الجمهىز عادة ما جيىن في ػيل اكتراخاث جؼبُلُت ًمىً جؼبُلها . مباػسة في اإلادزطت ً عالُا ً با ًخىافم هرا اإلاىكف مع خلفُت الؼالب الرًً جللىا جدٍز ع ومىاحهت الؼالب هظًسا ألن اإلادخالث جخخلف وفًلا ألصل اإلادازض . في الخدَز ع ، فان الحلٌى التي جم الحصٌى علحها واإلاعاهد ؤلاطالمُت خُث ًلىمىن بالخدَز ت. مخىىعت ومخىىعت ئطافت ئلى ذلً ، . هرا حُد حًدا ألهه ال ًخددر فلؽ عً الىظٍس اث في ػيل مؼبىع وعبر ًجب ئعؼاء وخدة أو مادة جدخىي على ملخص للىظٍس ص أطاض جفىير الؼالب فُما ًخعلم بمُل الؼالب الرًً ًفظلىن كساءة . ؤلاهترهذ لخعٍص nuril, nur kholis, asalib ta’allum…| 77 اإلاىازد الخعلُمُت اإلاؼبىعت ، ًفظل أن جيىن اإلاىاد اإلاؼبىعت للمداطساث فعالت . وجصل ئلى الهدف في الىزكت ولىً ًمىجهم هلل أػُاء ً في بعع الحاالث، ًىخب الؼالب كلُال جىضح هره الحلُلت أن الؼالب ًخمخعىن . هثيرة أزىاء العسض الخلدًمي أمام الفصل ا بؼيل مباػس ًُ ولىً مً هاخُت أخسي ًظهس طعف الؼالب . بميزة جلدًم اإلاىاد ػفه مً أحل الحصٌى على أكص ى كدز مً الىخائج ، ًجب أن ًيىن . في الىخابت العلمُت مً خالٌ مهازاتهم في هخابت ألافياز في ً ً على الخعبير عً أفيازهم ػفهُا الؼالب كادٍز ب الىخابت العلمُت وجىححهها هدى العاداث. ػيل هخابت أٌو ما ًمىً . ًمىً جدٍز ً اللُام به هى ئعؼاء مهمت هخابت وزكت مع ػبىت مىخدة جم جددًدها للمداطٍس والاجفاق علحها في بداًت اإلاداطسة أساليب جعلم املعلمي الدراسات الاسالمية في الدراسات العليا ت والظمعُت (أهىاع)هىان زالر ػسق في أطالُب الخعلم وهي البصٍس .لها أزس هبير على أطالُب الخعلم اإلاسئُت في الخدصُل العلمي هره ألاهىاع.والحسهُت أظهسث هخائج . أًظا هىان جأزير هبير ألطالُب الخعلم الظمعي على الخدصُل الدزاس ي ا في أطالُب الخعلم اإلاسئُت والظمعُت والحسهُت في ًُ اخخباز الخصمُم ئطهاًما وظب اإلاظاهمت اليظبُت ليل ػالب في الخدصُل . ٪34.8جدلُم حعلم الؼالب بيظبت ٪ ، 24.2 ٪ ، أطلىب الخعلم الظمعي 26.4أطلىب الخعلم البصسي : الدزاس ي ، وهي في هره الحالت ، ًيىن أطلىب الخعلم اإلاسئي هى . ٪26.2وأطلىب الخعلم الحس ي . الظائد بين الؼالب مُل ػالب الدزاطاث العلُا الخخُاز مصادز اللساءة ومصادز الخعلم في ػيل هخب أو مىاد مؼبىعت جىضح أنهم ًفظلىن أطلىب الخعلم اإلاسئي هرا ًمىً 6 deporter & hernacki, 2000. quantum learning. edisi revisi. kaifa, bandung 7 bire, arylien ludji. uda geradus, josua bire. pengaruh gaya belajar visual, auditorial, dan kinestetik terhadap prestasi belajar siswa. jurnal kependidikan: penelitian inovasi pembelajaran vol 44, no 2 doi 10.21831/jk.v44i2.5307. https://journal.uny.ac.id/index.php/jk/article/view/5307deporter, b. & hernacki, m. 2000. quantum learning. edisi revisi. bandung: kaifa https://journal.uny.ac.id/index.php/jk/issue/view/873 http://dx.doi.org/10.21831/jk.v44i2.5307 https://journal.uny.ac.id/index.php/jk/article/view/5307 78 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 ا whatsappًمىً أن ًيىن وحىد مجمىعت . اطخخدامه لخلدًم مداطسة اإلاىاد بصٍس الاطخفادة مً جلىُت . عبر ؤلاهترهذ وطُلت لخلدًم مىاد جلخُصُت كصيرة وكصيرة . اإلاعلىماث ٌظخخدم عاداث الؼالب الرًً اعخادوا على كساءة هرا الخؼبُم ول ًىم .وهره العادة حظخغسق الىثير مً الىكذ على معظم الؼالب ٪ مً الؼالب أي اإلاعلمي الدزاطاث الاطالمُت في الدزاطاث 100ٌظخخدم هرا ًدعم . لللُام باإلاهام (googleمثل مدسواث البدث على )العلُا جلىُت اإلاعلىماث وىهه مدسن بدث ػائع الاطخخدام للغاًت على هؼاق واطع لـ googleهخائج بدث a. chris ، " هرا الاججاه طببه . 2018، " مدسواث بدث في العالم10أفظل الاخخماٌ ألاٌو هى أن الؼالب لِع لديهم خبرة ومهازاث في هخابت ألاوزاق . اخخماالن ع في . العلمُت الاخخماٌ الثاوي، طعف الؼالب في جىظُم أهفظهم إلدازة وكذ الخدَز . اإلادازض أو اإلاعاهد مع الالتزام باهماٌ مهامهم في الجامعت هره الحالت حعني ًمُل . ٪ مً الؼالب ًفظلىن اطخخدام مساحع الىخب63.6 ًخأزس هرا بخلفُت وعمس الؼالب الرًً اعخادوا . معظمهم ئلى أطلىب الخعلم البصسي واهذ الىخب اإلاؼبىعت اإلاصدز السئِس ي للخعلم مىر شمً . على اطخخدام الىخب . أما باليظبت إلاصادز الخعلم عبر ؤلاهترهذ، فلد بدأ اطخخدامها مإخًسا فلؽ. سحُم مىخجاث . باإلطافت ئلى أن كدزة وفهم جىىىلىحُا اإلاعلىماث هي أًظا مددودة للغاًت و whatsappجىىىلىحُا اإلاعلىماث التي ٌؼُع اطخخدامها مً كبل الؼالب وهي google search . واهذ وطائؽ الخعلم التي . ٪ ًفظلىن البدث في ؤلاهترهذ36.4و . ٪ في ػيل هخب مدزطُت54.5اخخازها الؼالب بِىما اهخمام الؼالب بمصادز الخعلم اللائمت على الخىىىلىحُا صغير حًدا هس في البُاهاث الظابلت ، فان الخبرة اإلاددودة للؼالب في اطخخدام الىطائؽ ُ هما ذ ٪ مً هلاغ 18.2٪ مً ملاػع الفُدًى و 3. عبر ؤلاهترهذ ال جصاٌ كلُل و بظُؽ اهخى ، . الؼاكت ًىؼف اإلاعسفي أن الخغُيراث في طلىن الؼالب جخأزس بؼسق 2011هاٍز ًظهس الخعلم مً وحهت هظس ؤلادزاهُت .الخعلم والخفىير الداخلي في عملُت الخعلم لت هعملُت ئدخاٌ ، وئدازة الراهسة كصيرة اإلادي ، ومخسحاث جيخج عً عملُت ػٍى 8 haryanto, s. (2011). belajar dan pembelajaran. bandung: remaja posdakarya nuril, nur kholis, asalib ta’allum…| 79 جي .ألاحل لرلً، ما ًجب مساعاجه في مبدأ ؤلادزان اإلاعسفي هى الدظلُم الخدٍز واإلاىحه للمىاد ، وجىىع اإلاىاد اإلالدمت مع وطائل ؤلاعالم اإلاخخلفت ، وكُاض هخائج ب الؼالب في مجاٌ اطخخدام جىىىلىحُا اإلاعلىماث .الخعلم لرلً ًجب جدٍز ادة معسفتهم والظماح لهم بالحصٌى على . همصدز للخعلم وؤلاعالم هرا مفُد لٍص باإلطافت ئلى أهه ًمىجهم هلل هره الخجسبت الجدًدة ئلى اإلادازض . أخدر اإلاىاد ادة في حىدة الخعلُم والخعلم عً واإلاإطظاث التي ًخدمىن فحها بدُث جيىن هىان ٍش . ؤلاطالم في خين أن الاهخمام باللساءة لدي ػالب الدزاطاث العلُا الرًً ٌعملىن مىً مالخظت ذلً مً البُاهاث التي جم الحصٌى علحها على . همدزطين حُد حًدا ٍو ٪ عىد اللُام 3 ، 27 ٪ مً الؼالب ًلسؤون الىخب ول ًىم ، 5 ، 54الىدى الخالي؛ مع الاهخمام بالىخاب اإلاسحعي العالي ؛ اخخاز . ٪ مسة واخدة في ألاطبىع18.2باإلاهام و ٪ مً الؼالب الاطخمخاع بخعلم اطخخدام وطائل الخىاصل الاحخماعي والخعلم 90.9 هرا الاهخمام الىبير باللساءة طىف ًيىن واطع . ٪9.1ؤلالىترووي ، ولم ٌعجبهم ألن هره اإلاىاد حظخمس . الاهدؼاز ئذا اطخخدمىا اإلالاالث والىخب اإلايؼىزة على ؤلاهترهذ ادة والجدًدة في ول مسة وبالخالي فان خخمُت اإلاداطساث التي حظخخدم . في الٍص جىلظم فئت عملُت الخعلم اإلاظدىدة ئلى . ؤلاهترهذ لِظذ كابلت للخفاوض بعد آلان الخعلم اإلاظخلل هى عملُت . الخعلم اإلاظخلل والخعلُم اإلاىحه: ألادب السكمي ئلى كظمين الخعلم اإلاىحه هى عملُت حعلم في . حعلم ًمىً أن ًبدأها الؼالب في فترة شمىُت معُىت لىحه ودزوض عبر ؤلاهترهذ جم جىفيرها ً الخعلُم السكمي .ػيل بسامج حعلُمُت وحها لِع مجسد بدًل عً اإلاداطساث الخللُدًت في مجاٌ ؤلالىتروهُاث، ولىىه ًمثل .عاداث وحؼىُل اطخلالٌ الخعلم للؼالب 9 siemen, g. (2005). connectivisme: a learning theory for digital age. international journal of instructional technology and distance learning, 2 10 kemenristekdikti. (2016). panduan penjamin mutu proses pembelajaran daring (pditt). jakarta 11 kemenristekdikti. (2016). panduan penjamin mutu proses pembelajaran daring (pditt). jakarta 80 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 خأزس هرا اإلاُل بعدة أمىز، مثل الخلفُت مٌُى الؼالب للخعلم مخىىع ٍو لت التي ًبدث بها شخص ما عً اإلاعلىماث، . الخعلُمُت والعاداث والاوؼغاٌ ئن الؼٍس فهمها، زم ٌعالجها ئلى طلىن في خُاجه حظمى أطلىب ليل شخص . هىع الخعلم/ ٍو أهماغ حعلم / أهماغ وأهماغ حعلُمُت مخخلفت، ولىً كد ًيىن هىان أًًظا أهماغ في الىاكع ، ًإزس أطلىب الخعلم وهمؼه في جددًد الىخائج التي جم الحصٌى . ممازلت في واكع الحُاة الُىمُت، هىان أشخاص ًدظلمىن معلىماث حدًدة بظهىلت مً . علحها خالٌ الاطخماع مباػسة مً اإلاصدز ، وهىان ما ًىفي بالىخابت والىخب اإلادزطُت، . ولىً ًىحد أًًظا أشخاص لديهم أطلىب حعلُمي في اإلامازطت أو ئظهاز أوؼؼتهم هىان أًًظا أشخاص ًدبىن الخعلم وفهم اإلاعلىماث بظسعت مً خالٌ الاطخماع أو ًمىً . أهىاع مخخلفت مً الخعلم في البؼس/ هرا ًدٌ على وحىد أهماغ . اإلاؼاهدة لت التي ًمخص بها . أهماغ الخعلم ئلى زالزت/ جلظُم أهماغ ٌعخمد ذلً على الؼٍس عسطها، وعلى اإلاظخىي العالمي أو هُف ًخعلم عالجها َو شخص ما اإلاعلىماث َو .الصخص الخاثمة جمذ عملُت حعلُم والخعلم في كظم الدزاطاث الاطالمُت بالدزاطاث العلُا فهره اإلاساخل . حامعت زادًً زخمت ؤلاطالمُت ماالهج، ئهدوهِظُا بدظلظل زالر مساخل جبدأ بالخخؼُؽ مً كبل اإلاعلم أو اإلاداطس زم أخظسه أمام الفصل ختى ًفخذ هره اللظُت اطخلباال الى خاحاتهم اإلاهىُت همعلمي . اإلاىاكؼت و الخداخالث مع الؼالب و بعد مىافلت الخخؼُؽ، حسث . الدزاطاث الاطالمُت في اإلادازض و اإلاعاهد ؤلاطالمُت مىطىًعا، زم امخدان هصف 14عملُت حعلُم والخعلم باإلاىاكؼت و العسض مً . الظىت، وامخدان الفصل الدزاس ي الجهائي و أما بيظبت الى أطالُب حعلم لدي ػلبت كظم الدزاطاث الاطالمُت بالدزاطاث العلُا حامعت زادًً زخمت ؤلاطالمُت ماالهج، ئهدوهِظُا؛ ٌعخمد عدد هثير زغم ذلً، ًبدث الؼالب ماداث . مً الؼالب الى الىخب اإلاؼبعت لللساءة و الخعلُم 12 ula, s.s. 2013. revolusi belajar: optimalisasi kecerdasan melalui pembelajaran berbasis kecerdasan majemuk. yogyakarta: ar ruzz media nuril, nur kholis, asalib ta’allum…| 81 هره الحالت بظبب طسعت الىلل و . اإلاىاكؼت، و الىاحباث للعسض مً الؼبىت الدولُت .البدث باإلاىطىعاث الجدًدة bibliography a chris, “top 10 search engines in the world,” 2018 bafadal, ibrahim. manajemen peningkatan mutu sekolah dasar dari sentralisasi menuju desentralisasi, jakarta: bumi aksara, 2003 bire, arylien ludji. uda geradus, josua bire. pengaruh gaya belajar visual, auditorial, dan kinestetik terhadap prestasi belajar siswa. jurnal kependidikan: penelitian inovasi pembelajaran vol 44, no 2 doi 10.21831/jk.v44i2.5307. https://journal.uny.ac.id/index.php/jk/article/view/5307deporter, b. & hernacki, m. 2000. quantum learning. edisi revisi. bandung: kaifa. deporter & hernacki, 2000. quantum learning. edisi revisi. kaifa, bandung. haryanto, s. (2011). belajar dan pembelajaran. bandung: remaja posdakarya. https://www.bps.go.id/pressrelease/2018/04/16/1535/indekspembangunan-manusia--ipm--indonesia-pada-tahun-2017-mencapai70-81--kualitas-kesehatan--pendidikan--dan-pemenuhan-kebutuhanhidup-masyarakat-indonesia-mengalami-peningkatan.html. https://www.youthcorpsindonesia.org/l/peringkat-pendidikan-indonesia-didunia/. indonesia educational statistics in brief 2015/2016. http://publikasi.data.kemdikbud.go.id/uploaddir/isi_aa46e7fa90a3-46d9-bde6-ca6111248e94_.pdf kemenristekdikti, “sistem pembelajaran daring indonesia (spada indonesia),” 2018 kemenristekdikti. (2016). panduan penjamin mutu proses pembelajaran daring (pditt). jakarta. samsuardi, menajemen pengembangan sumber daya guru pada lembaga pendidikan madrasah. pionir: journal of education vol 5, no 1 (2016). http://jurnal.arraniry.ac.id/index.php/pionir/article/view/172 siemen, g. (2005). connectivisme: a learning theory for digital age. international journal of instructional technology and distance learning, 2. ula, s.s. 2013. revolusi belajar: optimalisasi kecerdasan melalui pembelajaran berbasis kecerdasan majemuk. yogyakarta: ar ruzz media. https://journal.uny.ac.id/index.php/jk/issue/view/873 http://dx.doi.org/10.21831/jk.v44i2.5307 https://journal.uny.ac.id/index.php/jk/article/view/5307 https://www.bps.go.id/pressrelease/2018/04/16/1535/indeks-pembangunan-manusia--ipm--indonesia-pada-tahun-2017-mencapai-70-81--kualitas-kesehatan--pendidikan--dan-pemenuhan-kebutuhan-hidup-masyarakat-indonesia-mengalami-peningkatan.html https://www.bps.go.id/pressrelease/2018/04/16/1535/indeks-pembangunan-manusia--ipm--indonesia-pada-tahun-2017-mencapai-70-81--kualitas-kesehatan--pendidikan--dan-pemenuhan-kebutuhan-hidup-masyarakat-indonesia-mengalami-peningkatan.html https://www.bps.go.id/pressrelease/2018/04/16/1535/indeks-pembangunan-manusia--ipm--indonesia-pada-tahun-2017-mencapai-70-81--kualitas-kesehatan--pendidikan--dan-pemenuhan-kebutuhan-hidup-masyarakat-indonesia-mengalami-peningkatan.html https://www.bps.go.id/pressrelease/2018/04/16/1535/indeks-pembangunan-manusia--ipm--indonesia-pada-tahun-2017-mencapai-70-81--kualitas-kesehatan--pendidikan--dan-pemenuhan-kebutuhan-hidup-masyarakat-indonesia-mengalami-peningkatan.html https://www.youthcorpsindonesia.org/l/peringkat-pendidikan-indonesia-di-dunia/ https://www.youthcorpsindonesia.org/l/peringkat-pendidikan-indonesia-di-dunia/ http://publikasi.data.kemdikbud.go.id/uploaddir/isi_aa46e7fa-90a3-46d9-bde6-ca6111248e94_.pdf http://publikasi.data.kemdikbud.go.id/uploaddir/isi_aa46e7fa-90a3-46d9-bde6-ca6111248e94_.pdf http://jurnal.ar-raniry.ac.id/index.php/pionir/issue/view/28 http://jurnal.ar-raniry.ac.id/index.php/pionir/issue/view/28 http://jurnal.ar-raniry.ac.id/index.php/pionir/issue/view/28 http://jurnal.ar-raniry.ac.id/index.php/pionir/article/view/172 http://jurnal.ar-raniry.ac.id/index.php/pionir/article/view/172 82 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 this page is intentionally left blank ajis : academic journal of islamic studies vol. 4, no. 1, 2019 iain curup – bengkulu | p-issn 2580-3174, e-issn 2580-3190 doi: 10.29240/ajis.v4i1.778 the moral message of lafadz insyaallah in view of linguistics and mathematics himatul istiqomah universitas islam negeri (uin) maulana malik ibrahim malang himastiq@gmail.com abstract: insyaallah is often used in daily conversation. consequently, its essence does not get the attention from majority of speaker, because it belongs to ususal matter. through the tadabbur method with an integrative approach between insyaallah in the al-qur’an in linguistics and rules of logic in mathematic, this research aims to reveal its moral messages, in order to understand its function. the results in this research indicate that insyaallah which wasoriginally like implication in the rules of logic, after being reanalyzed it waslike biimplication. insyaallah does not mean if god will, but if only if god will. this presents a positive moral message. humans who donot have anypower are factually motivated not to despair of god’s mercies. so they are able to fulfillcertain consequences when god determines his antecedents. in other word, the actual fuction of insyaallah teaches people to think and act positively, both when interacting with other humans and the creator. keywords: tadabbur, insyaallah, linguistics, mathematics. introduction moral is a spiritual tradition to carry out a set of standard that control the behavior of people and society.1 moral messages are messages that contain teachings, oral or even written about how human must live and act, in order to become good human beings.2 one of the basic sources of moral messages in islam is the qur'an. in fact, we often quote several pieces of verses from the qur'an and use them in everyday conversation. because the use of these verses is considered normal, it is not uncommon for us to ignore the meaning. one example is the use of insyaallah. 1nainnggolan, z.s. pandangan cendekiawan muslim tentang moral pancasila, moral barat, dan moral islam. (jakarta: kalam mulia, 1997). 2frans magnis suseno. etika dasar: masalah-masalah pokok filsafat moral. (yogyakarta: kanisius, 1987). mailto:himastiq@gmail.com 2 | ajis: academic journal of islamic studies, vol. 4 no. 1, 2019 the essence of lafadz insyaallah often escapes the attention of its users, because it feels it has become part of the culture of communication. in fact, lafadz insyaallah contains a series of moral messages that are very educational if we are willing to contemplate. at first, it looked like a rule of implication in the discussion of logic, mathematics. because, many people also judge that. however, when they want to write it in the word column in the maiyah relegi monthly bulletin, researchers find irregularities in the analysis of the truth table. the researcher then decided to review the lafadz insyaallah. after several tests, it is not in line with the rules of the implication but rather the implication. it does not only mean if god wants, but more than that, that is if and only if god wills. although at first glance it looks the same, the two sentences will produce a different concept when it is included in the analysis of the table of truths of each rule, implications and biimplications. this is an object that is very interesting for researchers. so, the researchers ventured to do a literature review of lafadz insyaallah, through the tadabbur al-qur'an method with an integrative approach, namely understanding the correlative structure of integral understanding between the verses of the qur'an and the reality of life3. because everything used in this study comes from the literature, this includes the type of library research.4 the primary data sources used in this study are the verses of the qur'an that contain lafadz insyaallah, sample test data for the rules of implication, and data trial of the rules of biimplication in the discussion of mathematical logic. while the secondary data sources are in the form of translations of the qur'an and interpretation of the qur'an, as well as several other supporting data that are in line and complete this study. in an effort to collect data in this study, the author uses documentation techniques, a data search technique regarding variables in the form of notes, books, agendas, etc.5 through this technique, the author collects data by analyzing and studying the translations and interpretations of al-qur'an which contain lafadz insyaallah, then correlating them with the rules of biimplication and texts relating to the theme of this research. 3 abas asyafah. konsep tadabur al-qur’an. (bandung: cv. maulana media grafika, 2014), hlm. 130. 4sutrisno hadi. metodologi research jilid i. (yogyakarta: yayasan penerbitan fakultas psikologi ugm, 1981), hlm. 9. 5suharsimi arikunto. prosedur penelitian: suatu pendekatan praktis. (jakarta: rineka cipta, 2010), hlm. 201. himatul, the moral message…| 3 in connection with the use of the qur'anic tadabbur method, there are six steps that the author applies as an analytical technique in this study, namely: i'dad, tilawah / sima'ah, tarjamah, tadabbur, tajawwub, then talkhish,6 if it can uncover a moral message what is implied behind lafadz insyaallah. to deliver on an interesting pattern of understanding that is a paper entitled mentadabburi moral message on insyaallah through the code of biimplication we present. the composition of lafadz insyaallah structurally, lafadz insyaallah ( ْن اَش ِإ َش : ,contains of three words, those are ( ُهللا in ( ْن ) syâa ,( ِإ اَش َش ), abd allah ( ُهللا ). and grammatically lafadz insyaallah is if god wills7. structural leksical meaning grammatical fungtion grammatical meaning in ( ْن if letters term if ( ِإ syâa( اَش َش ) will fi’ilmadhi/past verb has willed allah ( ُهللا ) allah fa’il/subject allah lafadz insyaallah is often used by someone to accompany sentences of willingness. example: "insyaallah, this weekend i visit you, mom". a: "can you come to my house tonight?" b: "insyaallah, i can". lafadz insyaallah in the qur'an in the qur'an, there are 6 verses in 6 letters which contain lafadz insyaallah, namely as follows: 1. qs. al-baqarah (2): 70 ْهَتُدْوَن ﴿البقرة ُ َ اَء هللُا َل َ ا ِإْن ش َّ ﴾70(:2)َوِإن "god willing, we actually get instructions". 6dr. h. abas asyafah. opcit. hlm. 132-137. 7himatulistiqomah. “jejak terserak relegi agustus 2018.” buletin maiyah relegi. (malang: sainskerta, 2018). 4 | ajis: academic journal of islamic studies, vol. 4 no. 1, 2019 2. qs. yusuf (12): 99 اَل َ ْىاَوق ُ ل ُ ُه آِمِنْيَن اْدخ َّ اَء الل َ ﴾ 99(:12)﴿يىسف ِمْصَر ِإْن ش "enter you to egypt! insyaallah, you are safe people." 3. qs. al-kahfi (18): 69 ُه َصاِبًرا َّ اَء الل َ ِجُدِنْي ِإْن ش َ اَل َست َ ﴾69(: 18)﴿الكهف ق “musa moses said,"insyaallah, you will find me as a patient ". 4. qs. al-qashash (28): 27 اِاِ ْيَن ُه ِمَ الصَّ َّ اَء الل َ ﴾27(:28)﴿القصص َسَتِجُدِنْي ِإْن ش “insyaallah, you will find me as a group of pious people". 5. qs. ash-shaffat (37): 102 اِبِرْ َ ُه ِمَ الصَّ َّ اَء الل َ ﴾102(:37)﴿الصفات َسَتِجُدِنْي ِإْن ش “insyaallah, you will find me as a group of people who are patient". 6. qs. al-fath (48): 27 ِرْ َ ّصِ َ ْ َوُمق ُ ْوَسك ُ ِقْيَن ُ ِ ّ ُه آِمِنْيَن ُمَ ل َّ اَء الل َ َ َراَا ِإْن ش ْ ْ ِ َد اا َ ْ َّ اَل ُ ل ُ َتْدخ َ ﴾27(:48)﴿الفتح ل “insyaallah, really you will enter the al-haram mosque as safe people, who shave their heads, and cut them off". logic in mathematics logic is the science and reasoning skills, thinking the right (the science and art of correct thinking).8 logic is one of the separate discussions in the field of mathematics. among the rules discussed in logic, namely implications and biimplications. the implication is one of the rules of logic in the discussion of mathematics. implications are conditional expressions or conditional statements. the implication is denoted by “” which is read with if then.9 whereas implication is a combined term of the word bi (two) and implications. the biimplication is also called a bondondical or two-way implication or equivalent operation. in the discussion of mathematical logic, 8jujun s. suriasumantri. filsafat ilmu: sebuah pengantar populer. (jakarta: pustaka sinar harapan, 1998), 40.) 9raafad riad. al-manthiq ar-riyaadhiy – mathematical logic. (cairo: al-maktabah alakadimiyah, 2001). himatul, the moral message…| 5 the biimplication is denoted by “↔” " which is read if and only if.10 following is the truth table formula for biimplication, which also contains implications: p q p  q q  p p  q ^ q  p p ↔ q t t t t t t f t t f f f t f f t f f f f t t t t p: antecedent; sentence terms q: consequences; sentence answer t : true f : false from the truth table above, the implication result (p (q) is always true, except when the antecedent (p) is true while the consequent (q) is false. meanwhile, the result of the biimplication (p ↔ q) will only be true when the antecedent (p) and consequent (q) have the same value, both are correct or both are wrong. so, when there is one of the antecedents or consequential that has the wrong value, the result of the biimplication will be of the same value. integration between lafadz insyaallah and biimplication rule we will first describe the sample lafadz insyaallah in the truth table of implications followed by biimplication. so, we can observe the different processes and results of both. consider the following example! 1. qs. al-baqarah (2): 70 p = god has wanted/insyaallah = b q = we get clue = b p (antecedent) q (consequences) p  q (implication) p ↔ q (bi-implication) god has willed we get clue if god has willed, so we get clue if and only if god has willed, we get the clue t t t t god doesn’t we get clue if god doesn’t will, we if and only god 10f. soesianto, dkk. logika: proporsional. logika:proporsional. (yogyakarta: andi offset, 2003), hlm. 24. 6 | ajis: academic journal of islamic studies, vol. 4 no. 1, 2019 p (antecedent) q (consequences) p  q (implication) p ↔ q (bi-implication) will get clue doesn’t will, we get clue f t t f god has willed we don’t get clue if god has willed, so we don’t get clue if and only if god has willed, we don’t get the clue t f f f god doesn’t will we don’t get clue if god doesn’t will, we don’t get clue if and only god doesn’t will, we don’t get clue f f t t notes: p and q are in the form of positive sentences when they enter into the truth table with the value t (true), both remain in a positive form. but, if it enters the truth table with the value f (false), both will turn into negative sentences. because, f = ~ t (read negation t), or the opposite of t. so, to negate the sentence p and q above, the word "no" is added. when paying more attention to the two truth tables above, especially in the implications table, there is a partial mismatch of tables with the reality of insyaallah. god doesn’t will we get clue if god doesn’t will, so we get clue f t t this part of the table shows that the statement is true if god does not want, then we get a clue. in fact, if god does not want, we should certainly not get a clue. from this we have the idea that the concept of insyaallah is not in harmony with the rules of implication. insyaallah (god willing) does not only mean if god wills, then causes a consequence. moreover, when we pay attention to the biographical truth table, everything seems to fit the concept of insyaallah (god willing). all consequences will only arise if and only if god wills. on the contrary, there is no consequence whatsoever if and only if god does not want. so, the result of (p ↔ q) that is, we get the clue if and only if allah has desired. conversely, if and only if god does not want, of course we do not get a clue. himatul, the moral message…| 7 here is another description of lafadz insyaallah which is special in the biimplication truth table, as an reinforcement of the concept of insyaallah (god willing) which does not only mean if-then, but if and only if. 2. qs. yusuf (12): 99 p= allah has willed/insyaallah = b q=you are safe people = b p (antecedents) q (consequences) p ↔ q (bi-implication) god has willed you are safe people if and only if god has willed, you are safe people t t t god doesn’t will you are safe people if and only if god doesn’t will, you are safe people. f t f god has willed you aren’t safe people if and only if god has willed, you aren’t safe people t f f god doesn’t will you aren’t safe people if and only if god doesn’t will, you aren’t safe people f f t the results of (p ↔ q) that is, you are people who are safe if and only if allah has willed. conversely, if and only if god does not want, of course you are not safe people. 3. qs. al-kahfi (18): 69 p= god has willed/insyaallah = t q= you will fine moses as a patient= t p (antecedent) q (consequences) p ↔ q (bi-implication) god has willed you will find moses as a patient if and only if god wills, you will find moses as a patient. t t t god doesn’t will you will find moses as a patient if and only if god does not want, you will find moses as a patient. f t f god has willed you will not find moses as a patient.. if and only if god has desired, you will not find moses as a patient t f f 8 | ajis: academic journal of islamic studies, vol. 4 no. 1, 2019 p (antecedent) q (consequences) p ↔ q (bi-implication) god doesn’t will you will not find moses as a patient if and only if god does not want, you will not find moses as a patient. f f t the result of (p ↔ q), that is, you will find moses as a patient if and only if allah wills. conversely, if and only if god does not want, of course you will not find moses as a patient. 4. qs. al-qashash (28): 27 p=allah has willed /insyaallah = t q= you will find me as a group of pious people. = t p (antecedent) q (consequences) p ↔ q (bi-implication) god has willed you will find me as a group of pious people. if and only if allah has desired, you will find me as a group of pious people. t t t god doesn’t will you will find me as a group of pious people if and only if god does not want, you will find me as a group of pious people. f t f god has willed you will not find me as a group of pious people. if and only if allah has desired, you will not find me as a group of pious people. t f f god doesn’t will you will not find me as a group of pious people. if and only if god does not want, you will not find me as a group of pious people. f f t the result of (p ↔ q) that is, you will find me as a group of people who are pious if and only if allah has desired. conversely, if and only if god does not want, of course you will not find me as a group of pious people. 5. qs. ash-shaffat (37): 102 p= god has willed/insyaallah = t q= you will find me as a group of patient people = t p (antecedent) q (consequences) p ↔ q (bi-implication) himatul, the moral message…| 9 p (antecedent) q (consequences) p ↔ q (bi-implication) god has willed you will find me as a group of people who are patient. if and only if allah has desired, you will find me as a group of people who are patient. t t t god doesn’t will you will find me as a group of people who are patient. if and only if god does not want, you will find me as a group of people who are patient. f t f god has willed you will not find me as a group of people who are patient. if and only if god has desired, you will not find me as a group of people who are patient. t f f god doesn’t will you will not find me as a group of people who are patient. if and only if god does not want, you will not find me as a group of people who are patient. f f t the result of (p ↔ q) that is, you will find me as a group of people who are patient if and only if allah has desired. conversely, if and only if god does not want, of course you will not find me as a group of people who are patient. 6. qs. al-fath (48): 27) p= god has willed/insyaallah = t q=really you will enter the al-haram mosque as safe people, who shave their heads, and who cut it = t p (antecedent) q (consequences) p ↔ q (bi-implication) god has willed you really will enter the alharam mosque as safe people, who shave their heads, and who cut them off. if and only if god has desired, you will truly enter the al-haram mosque as safe people, who shave their heads, and who cut them off. t t t god doesn’t will you really will enter the alharam mosque as safe people, who shave their heads, and who cut them off. if and only if god does not want, you will truly enter the al-haram mosque as safe people, who shave their heads, and who cut them off. f t f god has willed you really will not enter the al-haram mosque as safe people, who shave their if and only if god has desired, you really will not enter the al-haram mosque as safe people, who shave 10 | ajis: academic journal of islamic studies, vol. 4 no. 1, 2019 p (antecedent) q (consequences) p ↔ q (bi-implication) heads, and who cut them off. their heads, and who cut them off. t f f god doesn’t will you really will not enter the al-haram mosque as safe people, who shave their heads, and who cut them off. if and only if god does not want, you really will not enter the alharam mosque as safe people, who shave their heads, and who cut them off. f f t the result of (p ↔ q) that is, you really will enter the al-haram mosque as safe people, who shave the head's hair, and who cut it if and only if allah has desired. conversely, if and only if god does not want, of course you really will not enter the al-haram mosque as safe people, who shave their heads, and who cut them off. the above sample table shows the existence of unified integration between the rules of biimplikasi with the concept of insyaallah (god willing). a new thing will happen if and only if god wills, and something will never happen if and only if god does not want. the moral message to lafadz insyaallah with biimplication rule the existence of coherent integration between the concept of insyaallah (god willing) and the rules of biimplication shows that the function of lafadz god willing is actually to form the consciousness of someone who always relies on god's will. no one can make certainty about what will happen, even to himself. although the use of lafadz insyaallah often becomes the best alternative to avoid someone from making promises that may not be fulfilled, but actually it is a trigger for someone to strengthen themselves, so they are able to fulfill certain consequences that have been set by god according to the capacity of his servants. such moral messages teach us that; all that has happened and what will happen has been scenarios and directed by god the creator of the universe; humans do not rule over anything, except by god's will; and humans must be fair (everything) to everything, including when treating themselves. himatul, the moral message…| 11 in accordance with the word of god in surat al-baqarah (2): 287, "allah does not impose on his servants except in accordance with his abilities." that is, all the antecedents that allah has set are only applied to his servants who have the capacity to carry each consequently. by being precise, humans will continue to try to strengthen themselves, if god will entrust the antecedent responsibility to him. so, he is able to carry out the consequences better over time. conclusion the findings of this study, namely, the existence of coherent integration between the concepts of insyaallah (god willing )and the rules of biimplication (mathematical logic) present a positive moral message. humans who in fact do not have power over anything are motivated not to despair from the grace of god, if he is able to fulfill certain consequences when god determines his antecedents. in other words, in fact the function of lafadz insyaallah teaches people to think and act positively, both when they interact with fellow humans and with the creator. bibliography arikunto, suharsimi. prosedur penelitian: suatu pendekatan praktis. jakarta: rineka cipta,2010. asyafah, dr. h. abas. konsep tadabur al-qur’an. bandung: cv. maulana media grafika,2014. 12 | ajis: academic journal of islamic studies, vol. 4 no. 1, 2019 hadi, sutrisno. metodologi research jilid i. yogyakarta: yayasan penerbitan fakultas psikologi ugm,1981. istiqomah, himatul. “jejak terserak relegi agustus 2018.” buletin maiyah relegi. malang: sainskerta,2018. suriasumantri,jujun s. filsafat ilmu: sebuah pengantar populer. jakarta: pustaka sinar harapan, 1998. khathib, thahir yusuf. al-mu’jam al-mufashshal fi al-i’rab. qudus: dar al kutub al ilmiyah,1996. nainnggolan, z.s. pandangancendekiawan muslim tentang moral pancasila, moral barat, dan moral islam. jakarta: kalam mulia,1997. magnis-suseno, frans. etika dasar: masalah-masalah pokok filsafat moral. yogyakarta: kanisius,1987. riad, raafad. al-manthiq ar-riyaadhiy – mathematical logic. cairo: al-maktabah alakadimiyah, 2001. soesianto, f. dkk. logika:proporsional. yogyakarta: andi offset,2003. tim kreatif. tafsirq.com. javans lab. https://tafsirq.com. diakses pada minggu, 14 oktober 2018. yaqut, mahmud sulaiman. i’rab al-qur’an. universitas tanta mesir: dar al ma’rifah al jami’iyah,tt. https://tafsirq.com/ 216 parental responsibility of islamic education based on to the qur'an syamsu nahar1, budiman2, latifah diba nasution3 pascasarjana uin sumatera utara coresspondence: latifahdiba000zzz@gmail.com abstract: this research aims explain the parental responsibility of islamic education in the qur'an according to the interpretation of almisbah and al-wasith's interpretation and the relevance of parental responsibility of islamic education by the current education. the method use in this research is qualitative research which is explained by word and language descriptions such a special natural context by utilizing various scientific methods that aim to provide explanations through the method of library research. the research show that 1) parental responsibility of islamic education according in the qur'an according to tafsir al-misbah and tafsir al-wasith are found in: a) q.s. al-anfal verse 27-28 (responsibility for faith education). b) q.s. ashshfft verse 102 (responsibility of moral and intellectual education), c) q.s. luqman verse 12-19 (responsibility of moral education), d) q.s. attahrim verse 6 (responsibility of faith education). 2) the relevance of parental responsibility for educate of early childhood is that parents must worry of the weakness of the human offspring, so that every parent is required make a quality generation by giving of physical and spiritual education, including inviting children to exercise and play outside. parents are encouraged to implement faith education, moral education and intellectual education for their children because the parents will be held accountable in the afterlife. to apply aqidah and faith education to children is by introducing the understanding that god created all creatures. shows that parents always educate children with good morals in terms of words and deeds. institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 8, number 2, 2023 | page: 216-226 doi: http://doi.org/10.29240/ajis.v8i2.8093 academic journal of islamic studies syamsu : parental responsibility of islamic education | 217 introduction human can be able to run the responsibilities by given an education. human should be given the responsibilities to continued the developed of education. education is a wish for every human being because it is realized that no one is born with intelligence, as allah says in the sura of an-nahl verse 78: “and allah brought you forth from the wombs of your mothers knowing nothing, and gave you hearing, sight and heart that haply ye might give thanks (q.s. an-nahl: 78)”.1 in this verse, m. quraish shihab interprets that humans are given even a little knowledge about their own being because they carry the nature of holiness that is attached to them from birth called nature tendency. which makes him 'know' that allah swt, he gives priority to the word hearing oversight, proving that the sense of hearing functions before the sense of sight.2 the ability of the mind and the eyes of the heart which functions to distinguish between what is good and what is bad, it functions long after the two senses mentioned above. in addition, the verse mentions that with the ears and eyes, but mentions sight and vision and the heart as the meaning of material objects that allah swt gave when a human was born through the process of educational stages, namely the ability to acquire something through the process of hearing and sight and processing intelligence as a potential that has the ability to squeeze, the three functions of listener, seeing and afi'dah (intellectual and emotional) are potentials that allah gave to humans in the context of their work as caliph. with this little knowledge to borrow the term of m. quraish shihab, humans distinguish between good and bad in the world as his caliphs by functioning their senses, hearing, vision, and 1 departemen agama ri, cordova: al-qu’ran dan terjemahnya, (bandung: sygmaexagrafika, 2009),h. 384. 2 m. quraish shihab, membumikan al-qur’an. (jakarta: mizan, cet.2, 1999), h. 204. 218 | ajis : academic journal of islamic studies, vol. 8, no. 2, 2023 heart. it is the educational process that is able to increase human dignity.3 a gesture above is a process of human duty toward education, in particular with islamic education, as in the sura of mujadilah verse 11 that those who have knowledge will increase their knowledge and piety. islam realizes the importance of islamic education by continuously instructing its people to love knowledge because the obligation to seek knowledge does not run out of time as long as we live, but in reality, humans are also still unable to realize their presence on earth who has the responsibility to prosper it. what a pity the reality is that many parents are not responsible for their children. for example, they don't provide a living or even don't hesitate to kill their children. as the latest news, a mother has the heart to kill her two-year-old biological child just because her child often cries in east jakarta on january 26, 20234, and m qo'dad afa'lul alias afan (29), the father who killed her biological daughter (9) in putat lor village, menganti district, gresik, east java on april 29, 2023.5 islam teaches that the duty given must be carried out as well as possible. because everyone will be held accountable for what they have done while living in the world. it is important to understand what is actually the duty of parents as first educators, the task of teachers as an extension of parents, the duties of students who have internal responsibility, as well as the government which is obliged to provide educational facilities. therefore, each responsible for education must know their main duties and functions. 3 ibid. 4 https://www.victorynews.id, akses 2 februari 2023. 5 https://surabaya.kompas.com), akses 30 april 2023. https://www.victorynews.id/ https://surabaya.kompas.com/ syamsu : parental responsibility of islamic education | 219 parental duty for islamic education in the qur'an according to tafsir al-misbah and tafsir al-wasith responsibility is an act in which a person dares to bear what has been said and done. this attitude of duty is certainly very important for life in the world, both in terms of worship and social relations. islam itself also teaches us to prioritize responsibility. this is evident from the many verses of the al-quran that discuss the concept of responsibility. starting from human responsibility towards the creator, responsibility towards parents, spouses, and other fellow muslims. the following are verses about responsibility in the qur'an: based on the interpretation results of al-misbah exegesis and alwasith exegesis of quran surah of al-anfal verses 27 and 28, it can be concluded that faith education is the duty of parents. therefore, the islamic guides and methods as well as strategies in educating children presented by the resource persons can be applied during this pandemic in order that we can become parents who are broad-minded and god willing, it can make pious children. from the two verses mentioned, it can be learned that parents are responsible for their children's faith education including the prohibition of betraying allah swt and always having faith and piety to allah swt. the agreement is that as children, their faith must be nurtured from an early age by their parents, so that the parents become teachers and examples in terms of worship and implement it, lead a life according to islamic law, that is, follow his commands and stay away from all his prohibitions, because in the future, the parents will be asked to be held accountable for their faith education towards their children in the hereafter. in verse 102, it describes a severe test for abraham, allah has him slaughter his only child as a sacrifice on the side of allah. at that time, isma'il was growing to the puberty phase, an age when children can help their parents with work. according to al-farra, isma'il was 13 years old at that time. abraham with a sad heart told isma'il about god's command that was conveyed to him through a dream. he asked his son's opinion regarding the order. god's command regarding the self-sacrifice 220 | ajis : academic journal of islamic studies, vol. 8, no. 2, 2023 of their own children, which is a great trial for parents and children. having been listening to god's command, isma'il with all humility told his father to do everything he was told. he will obey, willingly, and sincerely accept god's provisions and uphold all his commandments and surrender to him. isma'il, who was still very young, told his parents that he would not be daunted by this ordeal, and would not hesitate to accept god's qada and qadar. he will patiently and patiently endure the slaughter. from the explanations of the mufassir, it was summarized that there are two responsibilities in the quran of surah ash-shaffat verse 102. they are the duties of moral and intellectual education. 3 responsibilities for moral education contained in this surah including morals to allah, for example, the prophets abraham and prophet ismail as servants of allah, then morals to parents such as prophet ismail as a child, lastly, morals to children like prophet abraham as a parent. meanwhile, the responsibility of parents towards intellectual education can be described as the attitude of prophet ibrahim who put forward a democratic attitude in educating children and familiarizing intelligent dialogue with children in various matters. this will train the child's intellectual capacity to be good and increase sharply. hence, it can be seen how parents play an important role in this matter. the lesson of the surah of lukman is that never be haughty and arrogant, like to be proud of yourself and look down on others. the signs of someone who appears cavalier are: 1. when walking and meeting with his friends or other people, he turned his head away, refusing to rebuke or show kindness to those he crossed paths with. according to quraish shihab, the word tusha'ir تصعر is taken from the word alsha'ru (العصر) which is a disease that afflicts camels and causes their necks to sprain. a person who finds it difficult to turn his face to other people because he looks arrogant, is likened to a camel's neck that is sprained, difficult to move because he/she seems arrogant (shihab, 2002 vol.11 139). syamsu : parental responsibility of islamic education | 221 ibn katsir said that this verse deals with the ethics of communicating. when we communicate, we do not look away from each other, or we listen while looking away. this kind of attitude is a form of humiliation and arrogance. supposedly, communicating is as taught by the prophet. for example, when speaking, facing the whole body towards the other person. if we communicate ethically, then people's responses will be more positive. vice versa.6 2. he walked haughtily, as if in the path of the mighty and the most distinguished. the word mukhtal (مختال) is taken from the same root word as imaginary (خيال). therefore, this word originally meant a person whose behavior is directed by his imagination, not by the reality that exists in him. usually this kind of person walks arrogantly and feels that he has an advantage compared to other people. thus, his arrogance is evident in his daily life. a mukhtal is proud of what he has, not infrequently even proud of what he does not actually have. and this is what the word fakhuran ( افخور ) refers to, which is often proud of oneself. indeed, these two words, mukhtal and fakhur, contain the meaning of arrogance, but the difference is that the first word means arrogance that can be seen from behavior, while the second is arrogance that can be heard from utterances.7 by the time, be graceful in speaking so that those who see and hear it feel pleased and peaceful. talking loudly is forbidden by allah because such talk is unpleasant to hear, hurts the heart and ears, like the sound of a donkey.what is meant by modesty in walking and communicating does not mean that one has to bow one's head and speak gently and underhanded, but what is meant is walking and talking politely and gently, so that people feel pleased to welcome them. as for walking in a gallant and natural manner, and talking firmly which shows a strong stance, this is not prohibited by religion. 6 ibnu katsir vol. 10: 155 7 m. quraish shihab, tafsir al-misbah. (jakarta: lentera hati, 2002), hal. 139. 222 | ajis : academic journal of islamic studies, vol. 8, no. 2, 2023 observing some of the descriptions explained previously, an idea arises regarding several matters relating to the act of educating, the role and responsibility of parents in order to be able to educate their children, in order to realize the hope of forming a quality future generation as a whole like having faith and piety, ethics, responsibility.it has been the obligation of parents to create a conducive environment so as to provoke children's potential, intelligence and self-confidence. also, they do not forget to understand the phases of child development and the need for the development of potential intelligence from each phase. there are many ways to provide education to children, both formal and non-formal. while, formal education is not limited to providing knowledge and expertise to their children at school. in addition, nonformal education instills noble values or noble character, norms, ideals, behavior, and aspirations with parental guidance at home. based on the explanation of these verses, it can be understood that moral education must be instilled as early as possible, so that children can grow into figures who have good attitudes and behavior in society. this task is the duty of the parents to carry it out, as luqman has done for his children. surah al-tahrim verse 6 describes that education must begin in home. the house has started instilling faith and fostering islam. because it is from the house that people will be formed. and within that ummah the islamic community will be established. islamic society is a society that shares a view of life and an evaluation of nature.the responsibility of faith education means that children must be bound as early as possible to the basic pillars of faith, to nature, and with all beliefs towards the path of goodness. to foster it, an educator must instill in children a belief in god. be assured that educators teach their students the essence of faith in allah, strengthen their hearts with signs of faith, and always try their best, tie them to the divine creed, then these children will grow on the belief in allah's supervision, carry out his commands and stay away from prohibitions. in fact, he will have a strong fortress of faith that can stem the tide of societal, soul and moral syamsu : parental responsibility of islamic education | 223 decay. therefore, people who believe should not be passive or just wait to see around. the prophet has explained the responsibility in upholding the faith. the first thing the prophet ordered was to take care of oneself first so as not to go to hell. after that, take care of the entire household (wife and children). thus it is clear that the responsibility for the education of a child's faith lies in the hands of his parents. the relevance of parental responsibility for islamic education to current education parental responsibility is a "state of being obliged to bear everything". it means that if something happens, it can be prosecuted, blamed, prosecuted and so on. then, it must bear all the risks. as explained in the hadiths below about how every leader will be held accountable, by allah: “has told us abdan has told us abdullah has told us musa bin uqbah from nafi' from ibn umar radliallahu 'anhuma, from the prophet shallallahu 'alaihi wasallam, he said: "each of you is a leader. and each of you will be held accountable for those he leads. an amir is a leader. a husband is also a leader over his family. a woman is also a leader over her husband's house and her children. so each of you is a leader and each of you will be held accountable for what he leads.”8 the meaning of the term responsibility is ready to accept obligations and duties. the meaning of responsibility above should be very easy for everyone to understand. responsibility is human awareness of behavior or actions that are intentional or unintentional. responsibility also means acting as an embodiment of awareness of one's obligations. everyone is a leader, with his responsibilities. the relevance of parental responsibility in educating early childhood is that parents must worry if their offspring are weak so that every parent is required to form a quality generation with physical and spiritual education, including inviting children to play sports and play. parents 8 hr. bukhari no. 4801. 224 | ajis : academic journal of islamic studies, vol. 8, no. 2, 2023 are encouraged to implement faith education, moral education and intellectual education for their children because later these parents will be held accountable in the afterlife. to apply aqidah and faith education to children, one of them is by introducing the understanding that god created all creatures. shows that parents always educate children with good morals in terms of words and deeds. conclusion based on the explanation above, the results of this study can be concluded in two points. they are the responsibility of parents for islamic education in the qur'an according to the interpretation of almisbah and al-wasith contained in: 1) q.s. al-anfal verses 27-28 (responsibility of faith education), 2) q.s. ash-shaffat verse 102 (responsibility of akhak and intellectual education), 3) q.s. luqman verse 12-19 (responsibility of moral education), 4) q.s. at-tahrim verse 6 (responsibility of faith education). the relevance of parental responsibility for educate of early childhood is that parents must worry of the weakness of the human offspring, so that every parent is required make a quality generation by giving of physical and spiritual education, including inviting children to exercise and play outside. parents are encouraged to implement faith education, moral education and intellectual education for their children because the parents will be held accountable in the afterlife. to apply aqidah and faith education to children is by introducing the understanding that god created all creatures. shows that parents always educate children with good morals in terms of words and deeds. syamsu : parental responsibility of islamic education | 225 references abdullah, munir, pendidikan karakter membangun karakter anak sejak dari rumah. yogyakarta: pedagogia, 2010. aka hawari, guru yang berkarakter kuat, jogjakarta: laksana, 2012. departemen agama ri, cordova: al-qu’ran dan terjemahnya, bandung: sygmaexagrafika, 2009. mustari, m., nilai karakter. yogyakarta: laksbang pressindo, 2011. muslich, masnur, pendidikan karakter; menjawab tantangan krisis multidimensional cet. ii .jakarta; bumi aksara, 2011. muslim, musthafa, mabahis fi al-tafsir al-maudhu’i. damaskus: dar al-qalam, 1997. naquib al-attas, muhammad dalam eneng muslihah, ilmu pendidikan islam edisi september. jakarta; diadit media, 2011. nizar, samsul, pengantar dasar-dasar pemikiran pendidikan islam. jakarta; gaya media pratama, 2001. nur ichwan, mohammad. tafsir ‘ilmiy: memahami al-qur’an melalui pendekatan sains modern. yogyakarta: menara kudus, 2004 qutb, muhammad, sistrem pendidikan islam, terj. siaiman harun. bandung: alma’arif,1993. rochmah, e., mengembangkan karakter tanggungjawab pada. pembelajaran. ponorogo: stain po press, 2016. samani, muchlas dan hariyanto, konsep dan model: pendidikan karekter, bandung: pt. remaja rosdakarya, 2011. sari, atiqoh firdaus maula , “value of character education in qs. luqman [31]: 18 (analysis of ma’na cum maghza),” tajdid: majalah ilmu pengetahuan dan pemikiran islamvol. 24, no. 01, 2021. shihab, m. quraish, tafsir al-misbah: pesan, kesan, dan keserasian al-qur’an vol.4. jakarta: lentera hati, 2002. sadulloh, uyoh, pedagogik (ilmu mendidik). siliwangi: alfabeta, 2011. 226 | ajis : academic journal of islamic studies, vol. 8, no. 2, 2023 ulwan, abdullah nashih. pendidikan anak dalam islam, jilid 1. jakarta: pustaka amani, 2007. wibowo, agus, pendidikan karakter: strategi membangun karakter. bangsa berpradaban. yogyakarta: pustaka pelajar, 2011. ajis: academic journal of islamic studies vol. 3, no. 2, december 2018 iain curup – bengkulu | p-issn 2580-3174, e-issn 2580-3190 available online: http://journal.staincurup.ac.id/index.php/ajis the role of islam rahmat lil ‘alamin as the solution for exclusive life in indonesia 1eka apriani, 2irwan fathurrochman, 3hendra harmi institut agama islam negeri (iain) curup 1ekaapriani_90@ymail.com 2inhamna@gmail.com 3 hendra3_harmi@yahoo.co.id abstract: islam has given mercy to the development of languages, traditions, culture and arts found in various regions in indonesia. islam rahmatan lil alamin appears in the form of development and wealth of knowledge. however, indonesia is not a religious country, but religious values are very dominant and very animating to the people in their personal lives, family, community, nation and state. moreover, in the context of indonesia, a country that is predominantly muslim and becomes the foundation of the advancement of the islamic world in the future, the spirit of religion cannot be separated from its people. in this case islam appears as a religion that provides solutions in exclusive life, so as to create harmony that can lead to harmony in life. so the conclusion that we can take is that islam as a religion that has the mission of rahmatanlil 'alamin must be the basis for every individual and group of muslims to be tolerant and act well in spreading peace to all parties wherever and whenever. keyword: islam, rahmatan lil alamin, exclusive life introduction islam is the religion of rahmatan lil 'alamin, which means that islam is a religion that brings grace and prosperity to the entire universe, including animals, plants and jinn, especially human beings . the statement that islam as the religion of rahmatan lil 'alamin is contained in the word of allah swt: mailto:hendra3_harmi@yahoo.co.id 192 | ajis, vol. 3 no. 2, dec 2018               and we have not sent you (o muhammad) except as a mercy to the worlds ". (qs.al-alnbiya: 107) according to quraish shihab, the implication of the verse above contains a very broad meaning. this verse mentions four main things: 1. apostle/messenger of allah in this case is the prophet muhammad 2. who sent him in this case is allah, 3. those sent to them are all human (al-'alamin) 4. treatises, all of which signal their properties, namely the nature of grace very large as understood from the form of nakirah/indefinite from the word islam forbids humans to act arbitrarily against allah's creatures, just look at the word, plus by describing the scope of the target within all time and place. furthermore he explained that, personality formation of prophet muhammad saw is the will of allah has made attitude, speech, deeds even all of his totality with the teachings he conveyed, because even his teachings are a total grace and thus, fused teachings and conveyors of teachings, merged with treatises and apostles, and because the apostle peace be upon him is the concrete manifestation of the morality of the koran. because of that the texts of his teachings speak to the heart and mind human. he was born to fulfill spirituality and human rationality, two elements possessed by each personal self. characteristics and quality is the basics of islamic teachings themselves. characteristics and quality of teaching principles islam which contains universal values, among others, relates to monotheism, ethics and morals, forms and systems of government, social politics and economy, democratic participation (deliberation), social justice, peace, education and intellectualism, work ethic, environment and so on. eka apriani, the role of islam rahmat lil alamin… | 193 the word "islam as religion means" peace, which comes from the word "salam". allah's word in surah al-anfal verse 61:                                and if they incline to peace, then incline to it [also] and rely upon allah . indeed, it is he who is the hearing, the knowing. (qs alanfal; 61).                                        and when our verses are recited to them, they say, "we have heard. if we willed, we could say [something] like this. this is not but legends of the former peoples."(surat al-anfal; 31). islam also means "welfare, with the origin of the word " salaam ". the word allah in surah al-zumar verse 73 which is true: "and those who are devoted to their lord are brought to heaven groups too. so that when they come to heaven and the doors were opened, and said unto them their guards, "welfare is bestowed upon you, bless you, then enter this heaven, while you dwell therein. " whereas according to arkoun, the word "islam" is interpreted in language france with the meaning of "submissive/obedient" (istislam). this translation according to arkoun absolutely not true (putro, 1998) . the believer is not submissive and obedient in before allah; but he felt a vibration of love for allah and a sense of desire awaken to what he commanded by revelation. allah exalting man to him, so that in him arose well thought towards the creator. therefore there is a voluntary relationship, longing and good guess between him and his creation. in this sense, islam must be seen as a religion full of spiritual content for the sake of human spiritual satisfaction. he is religious because of his need for remember allah, not because allah wants 194 | ajis, vol. 3 no. 2, dec 2018 people to remember him. so islam is a voluntary act as implied in the original word "salam", "to be safe, awake, and intact" . someone can't run islam for the sake of others, and because of that in islam coercion belief is not allowed. in line with arkoun, izutsu is a renowned scientist from japan. izutsu stated that, in pre-islamic times, the word islam meant –giving – nothing to lose ‖ ‖ or something very noble. in althe koran is transformed into an act of surrender which contains autonomy for the sake of self or human ego itself. in the basic sense, " muslim " (said the actor from islam, "someone who is surrendering himself ) is the person who makes surrender and his manifest commitment to allah and his prophet voluntarily (izudsu, 1964). from this description it is clear that allah is actually not requires human surrender. acts solely is the act of following the natural law prescribed by him. people who don't follow it mean "sinning against themselves." allah themselves are not affected by their ignorance. "whoever does goodness he does for himself, and whoever does evil, then he did to himself. and allah does not apply dzalin above his servant" (al-quran letter fusshilat: 46 ) to emphasize the identity of the submission of a muslim (islam) to allah by following the rules of nature, the koran likens submission of shadows by prostration in prayer, "only to allah (obey) everything that is in the sky and on earth is good by its own volition or forced (and also shadow shadows in the morning and evening day. " ( al-quran suraharradu: 15) allah's response from submission to his commandments is altruistic human social harmony, "say (o rosul):" i do not ask you any wages for my appeal except (that you must) love relatives (fellow humans) 'and those who do good will us add to him goodness to his kindness. eka apriani, the role of islam rahmat lil alamin… | 195                                                                    it is that of which allah gives good tidings to his servants who believe and do righteous deeds. say, [o muhammad], "i do not ask you for this message any payment [but] only good will through kinship." and whoever commits a good deed we will increase for him good therein. indeed, allah is forgiving and appreciative. (qs. as syura 23) these are the letters of the alphabet which lie at the beginning of a portion of the al-qur'an letters such as: alif laam miim, alif laam raa, alif laam miim shaad and so on. among the commentators there are those who give their understanding to allah because they are considered to include the verses of mutasyaabihaat, and some interpret them. the group that interprets those who see it as the name of the letter, and some argue that the letters of the alphabet are useful to attract the attention of the listeners to pay attention to the qur'an, and to indicate that the qur'an was revealed from allah in arabic composed of letters alphabetical letters. if they do not believe that the qur'an was revealed from allah and only made muhammad alone, then try them to make a kind of qur'an. when islam is present in the arab region as a new movement that tries renewing established religion, islam is hated and fought, even his followers were persecuted. the prophet's phase in mecca was thick with this atmosphere. post moved to medina by agreeing to the medina charter between muslims and non-muslims are concrete evidence that islam is a tolerant religion, can stand with other religions without terror, pressure and coercion. islam's majority religion seeks to protect itself by preventing it the growth of other religious movements in it. if a new religion is successful 196 | ajis, vol. 3 no. 2, dec 2018 and gets a foothold, then the old religion that has been established persecutes new religion. this tragic history also occurs in culture and ethnicity. it signs of health and life of the majority who seek to develop and absorb minorities. there is nothing wrong with that universal. however what is wrong is the method of absorption, use of force, coercion and tyranny, "player t ‖ or " attraction ‖ to achieve his goal. practically, all world religions are guilty of this --all but islam. because islam has a unique mission theory from other beliefs. 13see ismail r. al-faruqi& lois lamya al-faruqi, atlas of islamic culture ( mizan, 1998: h 217-219) the meaning of exclusivism the term "exclusivism" comes from the word "exclusive". in terms of terminology, exclusive is defined as "separate from the others", "special", or "not included". whereas "exclusivism" means a social perspective understand that has a tendency to separate themselves from society (kbbi, 1990 ). while the word exclusivity is a derivative that contains a closed meaning and feels that the truth belongs only to the group and the group, so the mistakes that arise are at the root of the conflict. it is acknowledged that indonesia is not a religious country, however religious values are very dominant in animating its people in their personal lives, family, community, nation and state. moreover, in the context of indonesia, a country that is predominantly muslim and becomes the foundation of the advancement of the islamic world in the future, the spirit of religion cannot be separated from its people. so it is not surprising if religion in various aspects and manifestations gets great attention in this country. problems and social influence on understanding rahmatan lil' alamin. eka apriani, the role of islam rahmat lil alamin… | 197 in a historical perspective, the struggle of islam as a religion with socio-cultural reality there are two possibilities. first, islam is capable give the uot-put (results, influence) to the environment in the sense of giving basic philosophy, direction, encouragement and guidelines for changing society the formation of new social reality. second, islam is influenced by existence, style and direction. this means that islamic actuality is determined by sociocultural system. in this second possibility, the islamic system is nature static or dynamic but less meaningful for socio-cultural change. the mission of islam is to try to transform dynamics of dynamics owned, and this is constantly pressing for existence social transformation. islamic ideological has ideals that uphold amarma'ruf and nahimunkar in society within the framework of faith in allah. while amarma'ruf means humanization and emancipation, nahimunkar is an effort to liberate. and because these two tasks are inside framework of faith, then humanization and liberation are two sides cannot be separated from transcendence. in every society, with structure and any system, and in any historical stage, ideals for humanization, emancipation, liberation and transcendence will always motivate islam. the discourse on relations between the state and islam is always interesting to discuss, not only in the beginning of the nation's founding but also in this last period. the discussion about this discourse in the early days of the nation's establishment was part of the efforts made by the founding fathers in exploring the values that had been embedded in the community to be formulated as an ideology which became the foundation of nation and state. thus, islam must be seen as a dialectical system which includes aspects of ideality and reality; includes belief dimension (creed) which in the form of monotheism and implemented into the praxis dimension which includes culture, social and cultural as well as other islamic traditions. as a base of the whole series of worship in islam, tauhid is not only concerned the problem is simply 198 | ajis, vol. 3 no. 2, dec 2018 theological propositions, but also an implication logically which is creative, dynamic. for every muslim, islam that has revelation should be plenary frame of reference for his entire life. islam, with thus is a complete unifying religion (a religion of complete integration). in the context of history, for the first time we see teachings concerning human development through complete integration with him itself, with society, with the universe, and that this integration based on the existence of allah almighty in all his ex . islamic teaching is a perfect and comprehensive conception, because it covers all aspects of human life, however only the outline only, both worldly and ukhrawi. theological islam, is a system of values and teachings that are divine and transcendent. whereas from the sociological aspect, islam is a phenomenon of civilization, cultural and social reality in human life. today boarding schools are faced with many challenges, including the modernization of islamic education. islamic education has relationship directly. character in education is the spirit in the islamic education. islamic education and character in education create students with better characters and values. it is clear that islamic education with detailed guidance will never leave the content of al-qur`an and al-sunnah that in line with the character in education, in example building the students with good moral.1 the system and institutions of the boarding school have been modernized and adapted to the demands of development, especially in the institutional aspects which will automatically influence the determination of the curriculum that refers to the institutional goals of the institution namely students’ character. the problem that arises is whether the boarding school in determining the curriculum must merge with the demands of the 1 i fathurrochman, e apriani, pendidikan karakter perspektif pendidikan islam dalam upaya deradikalisasi paham radikal, (potensia: jurnal kependidikan islam, 2017,http://ejournal.uin-suska.ac.id/index.php/potensia/article/view/2726). http://ejournal.uin-suska.ac.id/index.php/potensia/article/view/2726 eka apriani, the role of islam rahmat lil alamin… | 199 present, or rather it must be able to maintain it as a characteristic of boarding school which in many ways is more able to actualize its existence amidst the demands of society. 2 in a social context, understanding religion cannot stand alone. social, environmental, educational and political factors take part in affect one's religious understanding. so that, moderate or radically, one's understanding is not merely influenced by the doctrine of teaching religion, but it is also influenced by various factors which in turn will give birth to social attitudes and behavior. views and attitudes of islamic groups towards multiculturalism cannot be separated from the interaction of ummah (in group), either individually or in groups with communities outside the group (out group). the social changes that occur often are a response from an interaction that gives rise to a reaction or attitude. the word of allah surah al-baqarah verses 256-257, which is true: "there is no compulsion to (enter) religion (islam). indeed it is clear the right from the wrong path. therefore, whoever is aware of thought and believe in allah, then indeed he has held on knots that are very strong and will not break. allah is hearing again knowing. allah is the protector of those who believe. he expels them from darkness (disbelief) to light (faith). and those who disbelieve, their protectors are satan, who expels them from light to darkness (disbelief). they are residents of hell. they will abide therein. " (albaqarah: 256-257). sayyidqutb in his commentary "fiidzilalilqur" juziii, explains that, ااي sentence is expressed in the form of an absolute negative "there is no compulsion to (enter) religion (islam)." this expression is for "nafililjinsi" nullify all kinds, that is, confirm all forms of coercion in the world in the reality of the life of the ummah. furthermore sayyid qutub explained that, the sentence: 2fathurrochman, “implementasi manajemen kurikulum dalam upaya meningkatkan mutu santri pondok boardig school hidayatullah/panti asuhan anak soleh curup.” 200 | ajis, vol. 3 no. 2, dec 2018 which means: "verily the right path is clear from the road the heretic ", is that faith is the right way, which is already humans should like and want it. whereas, disbelief is a misguided path, which humans should have run away from and take care of him. the problem is so practical. so, not humans contemplate the pleasure of faith with a clear and bright mind, with a calm and peaceful heart, with a mind that is attentive and feeling clean and with good and straight social order, expressed in the form of diverse agendas and movements. starting from accommodating to a system that is good (and rejects the bad) that there is a desire to change the system. cooperation (cooperation) in the form of accommodation carried out on cultural patterns and community behavior that is considered good (not in conflict with aqidah and shariah). while differentiation is done to confirm the differences in status and role of muslims or non-muslim groups. they consider islam to be superior in terms of morals and values truth. therefore, their agenda is to uphold islamic law and sharia. sayyidqutb, fi zhilalil qur'an, (beirut: dar al-syuruq, 1992, juz iii / h. 221) which encourages the development and improvement of quality of life? it is not human beings contemplating faith in this way but rather will get the right and righteous way of life, which will not reject it except the fool. namely, people who leave the road the right one leads to the wrong path, leaving a clue to error, and prioritize darkness, shock, humiliation and error rather than calmness, peace, well-being, heights and nobleness. then, clarified and reaffirmed the nature of faith with very clear boundaries, "therefore, whosoever denies to thought and believes in allah, then indeed he has held on to the knot of a rope which is very strong and not will break up ". surely this denial must be shown to what is it must be denied, namely اىو .whereas faith must be shown to those who really deserve faith, namely allah. eka apriani, the role of islam rahmat lil alamin… | 201 whoever arbitrarily kills birds, or other animals smaller than him, then allah will ask forresponsibility for him".it's so beautifulthat islam isn't!with animal, it shouldn't be arbitrary, especially with humans . imagine if humans understand and practice the teachings of islam, it will be truly beautiful and peaceful this world. the prophet muhammad sallallaahu 'alaihiwasallam was sent with the teachings of islam, then islam is the rahmatanlil'alamin, islam is a blessing for all humans. mercy means gentleness combined with compassion. or in other words grace can be interpreted with love (narrated by al bukhari in al 'ilal al kabir 369). rejang lebong regency is a district in bengkulu province. the district has an area of 1,515.76 km² and a population of around 257,498 inhabitants the capital city is curup. the district is located on the slopes of the bukit barisan mountain range and is 85 km from the city of bengkulu which is the provincial capital. the majority of the population of rejang lebong regency is the rejang tribe, which amounts to 43%, followed by the javanese who are migrants with an amount of around 35.2%. the indigenous tribe besides the rejang tribe is the lembak tribe. although dominated by the rejang and javanese tribes, the population in rejang lebong is very diverse both in terms of ethnicity, race and religion. this happened because since the dutch era precisely in 1904, bengkulu province was opened to transmigration areas. rejang lebong is one of the regencies in bengkulu province where the majority of the population is islam. a variety of cultures develop here, like riding horse, martial art and so on. so, what is the view of islam as rahmatan lil 'alamin towards this developing culture. of course actually is considering the essence of these activities. if there are many disadvantages rather than benefits, it is better to leave. even that is what islam teaches. such a situation is what islam wants to overcome. that is to change a life full of suffering to be full of happiness, a life that is full of obstruction and 202 | ajis, vol. 3 no. 2, dec 2018 hostility into a life full of grace and affection. this fact is reinforced by the hard-nosed mission of the prophet muhammad as explained in the qur'an, surah al-anbiya (21) verse 107 which states: i am not sent but to bring mercy to all nature. the main religion adopted by the people in rejang lebong is sunni islam with a percentage of 97%. then other religions in a smaller composition (protestant christians 0.87%, catholics 0.48%, kong hu chu 0.01%, buddhas 0.25%, and hindus 0.02%). there are also some residents who still adhere to the flow of tribal beliefs, around 0.04% so that it cannot be denied that the majority of the population is muslim, the habits or customs of the residents have been mixed or acculturated with religious values. in depth, islam entered the rejang lebong regency in the 16th century through the palembang region. islam began to be broadcast in the rejang region through marriage between one of the leaders of the islamic kingdom in indrapura malaka and the royal princess in this region. furthermore, islambegan to develop at that time, when the community began to flock to islam, which previously they embraced the beliefs of animism and dynamism, namely believing in objects believed to have mystical powers and the spirits of ancestral spirits. until the mid-19th century there were still remnants of old beliefs in the interior, but at the end of the 19th century there were no more complete adherents. the rejang community has embraced islam, even though the old way is still being carried away. furthermore, the life of muslims in rejang is currently not much different from the early era of islam in this region. at this time islam has become the religion with the most followers in this district. with the percentage of almost 97% of the people embracing islam. this greatly affects community life in this region. but on the other hand, citizens in this region before embracing islam they have had the beliefs and culture that they have embraced before so that this affects the lives of their diversity. or it eka apriani, the role of islam rahmat lil alamin… | 203 can be said that in its development islam in rejang lebong has been acculturated with the existing culture. for example, in the tradition before entering the month of ramadan, residents will hold a tasyakuran program by holding a recitation or yasinan. in the process the recitation activity will begin with the burning of incense, which is intended for the ancestor's soul. this habit is influenced by the people's belief that burning incense will make god give a kindness to their ancestor. but in practice the reading or spells with vernacular language along with the entry of islam, this was changed to the reciting of the qur'anic verses. the other example is that the customary law system in the form of fines and village washing is still maintained today. this is due to the compatibility of the rejang tradition with islamic teachings, the rejang tribe has changed their previous beliefs into the teachings of islam. until now, their culture is known as islamic culture in rejang lebong. on the other hand, with the diversity of race, ethnicity and religion in the regency of lebong, it also influences the social order in the community. communities with muslim majority make the rejang lebong district very thick with religious values, although this is still wrapped up in traditions that develop in the community. but this does not become an obstacle in religious harmony in society. rejang lebong muslims strongly uphold religious tolerance, this can be proven, with the establishment of other religious congregations in the region with muslim populations. not only that, in the celebration of religious holidays even the islamic community in rejang lebong strongly holds the principle of religious harmony where muslims usually invite or hold open houses for non-muslims. vice versa, when there is a big celebration of religious nonmuslims, muslims are invited to. from some of the explanations above, it is explained that islam in the rejang lebong is a majority religion. furthermore, the 204 | ajis, vol. 3 no. 2, dec 2018 process of developing islam in rejang lebong has been acculturated with the culture or beliefs held by the residents of rejang lebong. and the last is that the rejang lebong community is a community that holds fast to diversity and religious harmony. the rejang lebong community is very tolerant with other nonmuslim citizens. conclusion the discourse on relations between the state and islam is always interesting to discuss, not only in the beginning of the nation's founding but also in this last period. the discussion about this discourse in the early days of the nation's establishment was part of the efforts made by the founding fathers in exploring the values that had been embedded in the community to be formulated as an ideology which became the foundation of nation and state. islam is a religion that has the mission of rahmatan lil 'alamin which should be the basis for every muslim group to be tolerant and act well in spreading peace to all parties in anywhere and anytime. in addition, harfin muhammad zuhdi states that islam teaches that all human beings are one community. humans have the right to life, property rights, justice rights, honor rights, the right to freedom of religion, and the right to life moral. these rights are the right of allah's gift that must be implemented under any circumstances. islam emphasizes justice (justice) and fair treatment for all people, including even to the enemy "do not let your hatred of a group make you unjust, apply it is fair because it is closer to taqwa. judging from the study of islam rahmatan lil alamin, it must prioritize the principle of the equatability and equality, so that social life in islamic reviews does not teach distortion of the meaning of exclusivity as a community. references eka apriani, the role of islam rahmat lil alamin… | 205 amin, dr kh ma’ruf. “isis: gerakan kekhalifahan islam global dan tantangan bagi nkri dan islam rahmatan lil’alamin,” t.t. azra, azyumardi, mereka mengambil alih dalam penegakan hukum, dalam khazanah suplemen republika, 1 juni 2002. barida, muya, danuniversitas ahmad dahlan. “inklusivitas vs eksklusivitas: pentingnya pengembangan wawasan kebangsaan dalam mewujudkan kedamaian yang hakiki bagi masyarakat indonesia,” 2017 e. shepard, william, “islam and ideology: towards typology” dalam internasional journal of middle eastern studies, no. 19, 1987. bandingkan dengan bruce lawrence, defenders of god: the fundamentalist revolt against the modern age, new york: i.b. tauris, 1990. fathurrochman, irwan. “implementasi manajemen kurikulum dalam upaya meningkatkan mutu santri pondok boarding school hidayatullah/panti asuhan anak soleh curup.” tadbir : jurnal studi manajemen pendidikan 1, no. 1 (19 juni 2017): 85–104. https://doi.org/10.29240/jsmp.v1i1.216. fathurrochman, irwan, and eka apriani. "pendidikan karakter prespektif pendidikan islam dalam upaya deradikalisasi paham radikal." potensia: jurnal kependidikan islam 3, no. 1 (2017): 122-142. indawatik, rita, drajat tri kartono, dantrisniutami. “eksklusifitassiswa (studi fenomenologi konstruksi sosial pola eksklusifitas siswa pada kelas unggulan di sma muhammadiyah 1 sragentahunajaran 2011/2012).” jurnalanalisasosiologi 2, no. 1 (15 januari 2018). https://doi.org/10.20961/jas.v2i1.17386. izutsu, t. (1964).god and man in the koran: semantics of the koranic weltanschauung. tokyo: kicls. nata, abuddin, studi islam komprehensif, (jakarta:prenada media group, 2011), cet. i. putro, s. (1998). muhammad arkoun tentang islam modernitas.jakarta :paramadina. https://doi.org/10.29240/jsmp.v1i1.216 206 | ajis, vol. 3 no. 2, dec 2018 rahman, yusuf, islam and society in contemporary indonesia, (jakarta: faculty of graduate studies syaruf hidayatullah jakarta, 2005), cet. i. zuhdi, muhamad harfin. “fundamentalisme dan upaya deradikalisasi pemahaman al-qur’an dan hadis.” religia, 3 oktober 2017. https://doi.org/10.28918/religia.v13i1.176. 195 the nexus between islam and development: a review and bibliometric analytics nurus shalihin universitas islam negeri (uin) imam bonjol, padang, indonesia nurus_shalihin@uinib.ac.id abstract. this study aims to map bibliometric information related to the topic of islamic relations and development, critically classify topics related to islam's position in development, and the instruments that islam offers for the development agenda. to that end, the study used a bibliometric approach and analyzed 273 articles from the scopus database. to top it off, the study also used a systematic literature review (slr) method to classify issues in 54 articles related to islam and development. the findings of this study confirm that the topic of islam and development in international journals showed an increase in the period 2012-2016, and the studies of timur kuran and hossein askari showed a reasonably high impact on the development of studies related to islam and development. keywords: development; islam; islamic economics; growth; zakat; waqf; economic decline. introduct io n the relationship between islam and development is debatable, even giving rise to the ambivalent attitude of the si, especially among muslim economists. this ambivalence is related to seeking and identifying what islam and development look like—whether islam has an essential function in economic growth or vice versa. in this regard, two attitudes arise: first, religion, like islam, is considered by many economists to be a caterist paribus towards development 1. that is, the role of islam is not considered very important in development. the second is a view built on the assumption that islam contributes to 1 robert j. barro and rachel m. mccleary, “religion and economic growth across countries,” american sociological review 68, no. 5 (october 2003): 760, https://doi.org/10.2307/1519761. institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 7, number 2, 2022 | page: 195-236 doi: http://doi.org/10.29240/ajis.v7i2.5325 academic journal of islamic studies 196 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 economic growth2. these differing views on the relationship between islam and economic growth are driven by different assumptions regarding the function of islam in development. rudnyckyj (2015) believes that the relationship between religions, including islam, and development can be proven historically and empirically in various parts of the world. however, the contours of the relationship between these two things vary, depending on the historicity and local politics in which the relationship between islam and development takes place3. nevertheless, rudnyckyj (2015) believes islam strongly relates to development. in fact, according to him, development in islamic societies cannot be understood without paying serious attention to how islam is practiced in muslim societies4. this can be understood, and even justified because generally islamic scholars agree that islam for the muslim community is not just a belief system, which contains theological doctrines alone, but islam is a worldview that determines how muslims live their lives, and develop the economy 5. that is, islam determines muslim behavior and vision of various lives, including the economy. in this context, various islamic scholars then tried to believe in the relationship between islam and the economy. rudnyckyj (2015) believes that the relationship between islam and the economy, can be identified from the islamic vision of development. islam in this case becomes a source of morals, and an ethical framework for development6. moreover, islam is believed by other muslim scholars not only to be a moral foundation for development, but more sub-stantively, thus islam determines a different pattern of development from development in neo-liberal reason. the 2 filipe campante and david yanagizawa-drott, “does religion affect economic growth and happiness? evidence from ramadan,” quarterly journal of economics 130, no. 2 (2015): 615–58, https://doi.org/10.1093/qje/qjv002. 3 daromir rudnyckyj, religion and economic development, the routledge handbook of religions and global development (taylor and francis, 2015), https://doi.org/10.4324/9780203694442-41. 4 rudnyckyj. 5 s. j. flower, “islam and sustainable development: new worldviews,” journal of islamic studies 25, no. 3 (september 1, 2014): 397–400, https://doi.org/10.1093/jis/etu031. 6 rudnyckyj, religion and economic development. nurus shalihin: the nexus between islam and development | 197 pattern can be identified from islam's offer of economic institutions such as the islamic financial system7. in the broader realm, islam influences development through established social and cultural structures, and is influenced by islamic values, for example the presence of islamic sociocultural institutions in the community, i.e., mosques, mushala, and educational institutions, which ultimately encourage the development of the community 8. likewise with the sosio-economic capital inherent in the islamic system. the existence of the term zakat, waqf and sedeqah (alms) in islam is believed to be strong as islamic capital in encouraging development 9. however, skeptic views on islam's contribution to development are also found in various literatures and studies. timur kuran (1997) through his one article, islam and underdevelopment: an old puzzle revisited, explains why muslim countries thus show poor development conditions, to be called lagging behind in the economy 10. in this regard, kuran (1997) statistically proved that the relationship between islam and the per capita income of the state, with a high muslim population, shows a negative relationship 11. ragab (1980) in another study, sought to prove whether islam is a barrier to development in muslim countries. referencing the view of ragab (1980), in the western scholarly view the causes of the backwardness of muslim countries can be grouped into four classifications: first, the ideal islamic belief system, not conducive to modernization. second, the application (injumctions) of islamic ideal behavior is not conducive to modernization. third, the main problem does not lie in islamic beliefs or 7 daniel hummel and ayesha tahir hashmi, “the possibilities of community redevelopment with islamic finance,” journal of islamic accounting and business research 10, no. 2 (march 4, 2019): 259–73, https://doi.org/10.1108/jiabr-07-20160086. 8 musahadi, “the role of mosque and khutba in socio-economic development of indonesia: lessons from kauman mosque in central java,” global journal al-thaqafah 8, no. 2 (2018): 55–66, https://www.scopus.com/inward/record.uri?eid=2-s2.085068354145&partnerid=40&md5=84e3d36a7e5b4a6b68b2232c4a5e1141. 9 siti nur asmad che hassan and asmak ab rahman, “the potential of cash waqf in the socio-economic development of society in kelantan,” in new developments in islamic economics (emerald publishing limited, 2018), 67–82, https://doi.org/10.1108/978-1-78756-283-720181005. 10 timur kuran, “islam and underdevelopment: an old puzzle revisited,” journal of institutional and theoretical economics jite, 1997. 11 kuran. 198 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 behavioral guidance, but rather the ineffectiveness, i.e., the belief system and standards of islamic behavior, guiding and being used as a reference by the followers of islam itself. finally, massive corrupt behavior is the result of the gap between the ideal order of islam and actual reality 12. these two classifications of views, i.e., optimistic and pessimistic, are actually based on strong studies. it's just that serious studies conducting classification, functions and structures of islam such as what can contribute to development, have not been seriously and systematically studied. for this reason, this study is aimed at filling in the gaps of related studies, and is directed to answer the following research questions: q1. what is the literature map related to islam and development? q2. what is the function and what is the position of islam towards development? q3. what are some of the islamic instruments that existing researchers have successfully identified, contributing to development? the three study questions, which were asked, basically confirm the focus of this study are: (1) to map the issues that arise and are contained in the literature related to islam and development; (2) identify the position and function of islam towards development; and (3) identify the instruments that islam offers for use in development. thus, then the structure of this article is structured as follows: first, is the introductory part, which narrates the arguments, gaps and novelty that this study will offer. second, literature review, which explores several important concepts related to islam and development. third, the study method, which includes the collection procedure to the data analysis approach. fourth, narratives against findings, both in the context of bibliometrics and systematic literature review. fifth, a discussion that addresses the findings critically. in this case, what kind of relationship can be formulated between islam and development. the last is a conclusion that elaborates on the important contribution of the research, the limitations of the research and suggestions for subsequent research. 12 ibrahim a. ragab, “islam and development,” world development 8, no. 7–8 (july 1980): 513–21, https://doi.org/10.1016/0305-750x(80)90036-4. nurus shalihin: the nexus between islam and development | 199 lite rature r ev iew development: definition, scope and measurement panth (2020) interprets development through three keywords, namely: definition, scope and measurement. in some meanings, the definition of development still varies. this is due to the different perspectives in formulating the meaning of development among economists. even the definition of development that emerges, sometimes stuck in two main categories, namely "development" and "underdevelopment". this differentiation seems, even feels very ambiguous. because there is no concrete and comprehensive definition explaining the scope of these two concepts, i.e., development and underdevelopment 13. intending to survive the ambigiutas, panth (2020) formulated a definition of development as a structural transformation of the economy through the introduction of more mechanized things, and upadate technology to increase productivity, workers, income, and human standards of living. in addition, development is also interpreted as an effort to improve infrastructure and develop political and social institutions to facilitate economic transformation 14. the transformation of the economic structure, generally aimed at reducing the level of poverty. this confirms one thing, that efforts to alleviate poverty are an important goal of development. in addition, poverty alleviation is also an indicator of economic transformation, from underdevelopment to "development." basically, the difference in definitions of development, in addition to perspectives, is also caused by the different indicators used to classify the development phase and underdevelopment of a country. in this context, it is then necessary to identify the scope of development. leys (1996) understands that development, is not partial, but rather requires 13 prabha panth, economic development: definition, scope and measurement, ed. walter leal filho et al., encyclopedia of the un sustainable development goals (cham: springer international publishing, 2020), https://doi.org/10.1007/978-3-319-696256. 14 panth; krueger ao myint h, “economic development,” 2016, https://www.britannica.com/topic/economic-develop%0ament. 200 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 the implementation of comprehensive and broad development 15. grabowski and shields (2007) affirm, and identify that development seeks to drive economic transformation, from backwardness to economic modernization 16. in its development, development gave birth to one very specific discipline, known as the economics of development. this discipline is oriented to examine the development process of developing countries and identify various factors that can be the foundation of the development model 17. then, the development economy provides many recommendations for the right development model for developing countries. interestingly, development in developing countries becomes a laboratory for development. in this context then the fall and rise of development theory can be identified in various development 18. the fall of development theory, has implications for the method of measuring or evaluating development. this led to the differentiation of methods and indicators used to measure development, which were proposed by various economic scholars. first, per capita income (pcy). this indicator is built on the assumption that development takes place where the standard of human living is different in each place. in this context, then "real pe capita income" is believed to be the best index to map the average standard of living of the population. this assumption encourages the use of per capita income to photograph development in various countries 19. secondly, the change of structure. this measure is used because gnp and per capita income are not able to capture structural changes in the economy. therefore, it is necessary to have a deep identification of 15 colin leys, the rise and fall of development theory (indiana: indiana university press, 1996); panth, economic development: definition, scope and measurement. 16 richard grabowski, sharmistha self, and michael p. shields, economic development: a regional, institutional, and historical approach (london: m.e. sharpe, 2007). 17 panth, economic development: definition, scope and measurement. 18 leys, the rise and fall of development theory. 19 panth, economic development: definition, scope and measurement; david e. bloom, david canning, and dean t. jamison, new evidence coupled with a wider perspective suggest sizable economic returns to better health, finance and development, vol. 41, 2004. nurus shalihin: the nexus between islam and development | 201 various sectors that are growing and stagnant in a country's economy 20. third, full employment. this indicator is used because in general in developing countries, the stagnation of development is characterized by a large quantity of unemployment. in addition, the full-employment indicator is the implication of structural changes in the economy and industrial growth in a country 21. in addition, full-employment as an achievement of development also has broad implications for people's purchasing power, so that it will eventually encourage economic growth. fourth, normative values. some economics scholars propose the importance of changing the social structure in developing countries. in this case, the modernization of production must be followed by the modernization of social and cultural views. streeten (1972) asserts that: "development as the transformation of human beings also; he states: "development as an objective and development as a process, both embrace a change in fundamental attitudes to life and work, and in social, cultural, and political institutions22. " this means that structural changes in the economy, do not automatically encourage changes in people's economic values and views. therefore, there needs to be an intensive push, so that the socio-economic and cultural views of the community are in line with the goals and vision of development. fifth, the improvement of human status. this indicator refers to the views of scholars such as goulet (1971), who emphasized that development must also be accompanied by efforts to improve the status of society. in this case, there are three basic components that are interconnected to be used as a reference for improving the status of society, namely: (i) life sustenance: to meet the basic needs of the community, i.e., income, food, clothing, houses, minimal education, and health facilities; (ii) self-esteem: it needs to be underlined that one country that is explored and dominated by another, causes that country to be unable to maintain and maintain "self 20 panth, economic development: definition, scope and measurement. 21 panth; m m mohammed et al., “zakat as a poverty reduction mechanism among the muslim community: case study of bangladesh, malaysia, and indonesia,” ed. soliman k.s., jurnal pengurusan 6, no. 1 (march 16, 2020): 90–106, https://doi.org/10.1108/01443580210414094. 22 paul streeten, the frontiers of development studies, international affairs, vol. 49 (new york: the macmillan, 1972), https://doi.org/10.2307/2614059. 202 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 respect." therefore, every nation and state needs independence and is free from various interventions; (iii) freedom: there are three evils, namely: squalor, unanimity, and squalor. therefore, development allows people to meet fundamental needs, namely education, employment, economic resources, mobility and material goods needed for life. to achieve and obtain this all 23, it is necessary for the independence of a country to carry out development. in addition, other measures that are often used to evaluate development are: physical quality of life index (pqli); human development index; poverty index and sustainable development. the next question is, are these various concepts also proposed in the development of an islamic perspective? for this reason, it is necessary to elaborate on how the concept of development in the islamic scholarly tradition is needed. development from islamic perspective development as a concept, is basically not systematically proposed by islam or muslim scholars. however, efforts to formulate the concept of development in an islamic perspective have only arisen due to the response to development problems faced by islamic countries 24. one of the important works of contemporary islamic scholars, related to development in an islamic perspective is, the study of mirakhor and askari (2010), islam and the path to human and development. this study not only discusses the concept of development through an islamic perspective, but also compares it with the western development paradigm. this is understandable, because this study departs from the assumption that the muslim community is currently starting to look for the genuine islamic paradigm to be used as a guide in development25. the growing awareness among muslims, especially islamic scholars to make islam a development paradigm, is inseparable from the failure of the western development paradigm, which does not really accommodate 23 denis goulet, the cruel choice: an new concept in the theory of development (cambridge, massachusetts: atheneum, 1971). 24 dimas bagus wiranata kusuma, “economic development in an islamic perspective,” in international conference on business and economics (padang: andalas university, 2010), 1–7. 25 abbas mirakhor and hossein askari, islam and the path to human and economic development (new york: palgrave macmillan, 2010). nurus shalihin: the nexus between islam and development | 203 islamic values. the introduction of the paradigam of islamic development, inseparable from the desire to distinguish the islamic version of the development model and the secular development economy. such an important difference lies in the foundations and values underlying development, proposed by islam. in this case mirakhor and askari (2010) introduce the foundational elements of the islamic version builder. in this case, mirakhir and askari (2010) explore the meaning of the development of islamic metaframework, namely the quran and the sunnah of the prophet. this meaning was later called the "archetypal model" of islamic development 26. archetypal the model, basically contains an idel model of how an development should be directed in accordance with the ideals and value system of islam. it is considered an ideal form, because the archetive model is basically an abstraction of the historical model, how the prophet muhammad gave an example when in the medina era, as well as an abstraction of universal rules, both institutional and behavioral 27. in this context there are three dimensions of development referring to islamic metaframework, namely: (i) individual self-development called rushd; (ii) the physical development of the earth called isti'mar; and (iii) the development of the human collectivity, which includes the two preceding. as for the first concept of development, it determines the dynamic process of human personal growth towards perfection. the second concept of development determines the utilization of natural resources to develop the earth in order to provide for the material needs of individuals and mankind in general. while the third concept refers to the collective progress of human beings towards integrated development 28. in addition, mirakhor and askari (2010) offer four fundamental concepts that are the foundation of justification for the ruled-based system of islam, namely: first, the concept of walayahh: a concept of unconditional surrender to the islamic system, and followed by a full love for the supreme creator, and believe that allah is the source of sustenance and the first source of the universe. 26 mirakhor and askari. 27 mirakhor and askari. 28 mirakhor and askari. 204 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 second, the concept of karamah, or human dignity. this concept refers to man as a complete creation of god. man is endowed with the intellect to know god, and is also endowed with the intellect to administer the universe. third, is the concept of meethaq, where it refers to man's primodial covenant with god, the creator. this concept contains three basic principles, namely: (a) tawheed--the one-and-onlyness of the creator, which unfolds into the one-andonlyness of the created and its unity, including above all the unity of humankind; (b) nubbowah--the continuous chain of humans appointed by the creator to remind, warn, cleanse, teach, and induce humans to bring about and uphold justice within the created order through their position of agent-trustee assigned and empowered by the supreme creator; and (c) maad--the return of creation to its origin and the accountability of humanity (individually and collectively) for acts of commission and omission—success and failure in achieving, establishing, and upholding justice toward their selves, toward others of their kind, and toward the rest of creation29. the foundation of development proposed by two scholars, i.e., mirakhor and askari (2010) not only distinguishes from the concept of conventional development, but also confirms that the purpose of development in islam, is not only human-oriented, but much broader also directed towards holistic happiness, i.e., the world and the hereafter. ahmed (2011) also considers islam as a paradigm of development. this paradigm was then used as the foundation of criticism of secular development theory. there are three fundamental criticisms that ahmed (2011) put forward against the theory of secular development: first, the theory of secular development is ideologically a bias of the philosophy of market liberal-capitalism. as a result, this concept of development is not in line with the cultural values, traditions and social stability of developing countries. second, secular economic thinking in general focuses on the role of economic factors as a whole, especially in analyzing the factors that hinder or encourage development in the economic dimension per se. this is an overstatement in reference to liberal literature. third, the theory of secular development does not reflect the 29 mirakhor and askari. nurus shalihin: the nexus between islam and development | 205 economic environment of developing countries. fourth, secular development theory has ignored the question of "what ought to be" and focused only on "what is actually there" and "what is expected upon that"30. this criticism then became an argument for the importance of considering the paradigm of development based on the islamic system. hasan (1995) elaborates on the importance of development based on the islamic system, lies in various dilemmas in the paradigm of secular development. the dilemma is besides the non-accommodation of islamic values, as well as the irrelevance of development indicators proposed by conventional economic thinkers. for example, in various developing countries although gross domestic product is growing, but it does not show the success of developing countries in alleviating poverty 31. therefore, hasan (1995) views the process of development in islam as something complex. it is not as simple as formulated by secular paradigam, where development is directed only at the process of meeting material needs alone32. but simultaneously, islam encourages development on a broader aspect, not only economicly oriented, but also the afterlife and spirituality. ragab (1980) more critically then asks the question: "is islam a barrier or is it compatible with development?" the historical approach ragab (1980) used to elaborate on the answer, and until he concluded the various islamic systems run by the ottoman dynasty, it thus directed the islamic kingdom to retreat in economic development 33. however, ragab's (1980) view cannot be used as a pretext to reject islamic systems and values in development. assuming that development is locality, where the concept is very determinant of the value and environment in which development is carried out. that is, a country with a majority of the population is muslim, certainly makes islam a reference in broader life, including in economic activity. 30 abdel-rahman yousri ahmed, “an introduction to an islamic theory of economic development,” 8th international conference on islamic economics and finance, 2011, http://conference.qfis.edu.qa/app/media/248. 31 zubair hasan, “economic development in islamic perspective: concept, objectives, and some issues,” journal of islamic economics 1, no. 6 (1995): 80–111. 32 hasan; saprinal manurung, “the concept of economic development in the thought of selected muslim scholars,” tazkia islamic finance and business review 7, no. 2 (may 1987): 277–99, https://doi.org/10.1002/pi.4980190317. 33 ragab, “islam and development.” 206 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 therefore, the proposed concept of development ideally responds to and takes into account the traditions and social environment of muslim communities. in this context then development in the islamic paradigm was proposed, and formulated to respond to the needs of the global muslim community. methodology this studi is intended to: (i) quantify the development of literature related to islamic issues and development, especially in reputable and indexed international journals scopus. for this reason, the bibliometric approach is used to quantify and map the development trend of related literature 34; (ii) classify topics from existing literature, related to islam and development. for this reason, a systematic literature review (slr) approach is needed, in order to classify topics that appear in the literature that are relevant to the issue of "islamic relations and development." the slr approach can basically help the reviewer to map out the topic 35and theories that appear in the literature that are relevant to research issues. data collection and search strategy the data used was collected from the scopus database, with the tension ekstension "bibtex. " the data was collected from may to june 2022, using access to the gadjah mada university library, to the scopus database. the terms used in the literature search are "islam" and "development." this process resulted in 273 articles being selected for later use as data analyzed with a bibliometric approach (figure a1). the choice of bibliometric approach is based on the argument that this approach is suitable for the purpose of studying to map and emphasize the trend of contributions of various scholars related to the topic of islam 34 massimo aria and corrado cuccurullo, “bibliometrix : an r-tool for comprehensive science mapping analysis,” journal of informetrics 11, no. 4 (november 2017): 959–75, https://doi.org/10.1016/j.joi.2017.08.007. 35 christian fisch and joern block, “six tips for your (systematic) literature review in business and management research,” management review quarterly 68, no. 2 (april 3, 2018): 103–6, https://doi.org/10.1007/s11301-018-0142-x; nurul indarti and andy susilo lukito-budi, “a systematic review of halal supply chain research : to where shall we go ?,” journal of islamic marketing, 2020, https://doi.org/10.1108/jima-05-2020-0161. nurus shalihin: the nexus between islam and development | 207 and development. the approach is considered superior, although the wide range of published literature is broad, fragmented and even the sources of research published by a variety of different journals 36. meanwhile, with the same procedure, for the slr approach, 54 articles were obtained that became material for analysis and classified topics related to islam and development. this approach is used, with the belief that the slr approach is able to describe already developed knowledge37, as well as be able to identify the development of a research topic . study eligibility criteria there are two types of data obtained from the process of searching for related articles, namely: metadata with the "bibtex" extension obtained from the scopus database, and full versions of articles downloaded from the websites of each journal 38. these two forms of data are used for different approaches, where the "bibtex" extension for the bibliometric approach and the full version of the article for systematic literature review. however, the article selection criteria for these two approaches are relatively similar and homogeneous, which includes several things: (1) the selected article is specific to the topics of "islam" and "development", (2) the article is available on the scopus database, (3) the full version of the article can be downloaded, and (4) the selected article has the basic information needed for bibliometric analysis39. in addition to these four basic criteria, specifically for systematic literature review analysis, one other criterion is needed to filter, so that the literature has strict relevance, namely: "the articles selected for the slr must fully discuss the relationship between islam and development." 36 aria and cuccurullo, “bibliometrix : an r-tool for comprehensive science mapping analysis.” 37 chitu okoli, “a guide to conducting a standalone systematic literature review,” communications of the association for information systems 37, no. 1 (2015): 879–910, https://doi.org/10.17705/1cais.03743. 38 victoria houlden, anant jani, and andy hong, “is biodiversity of greenspace important for human health and wellbeing? a bibliometric analysis and systematic literature review,” urban forestry & urban greening 66, no. october (december 2021): 127385, https://doi.org/10.1016/j.ufug.2021.127385. 39 fisch and block, “six tips for your (systematic) literature review in business and management research”; aria and cuccurullo, “bibliometrix : an r-tool for comprehensive science mapping analysis.” 208 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 data analysis the two approaches used in this study, require two different analytical techniques. first, in the tradition of bibliometric approaches, data analysis is carried out through several techniques such as "citation", "co-citation", and "bibliometric coupling." the choice of analysis techniques is tied to the purpose of the study. in this case, citation analysis provides information related to the influence of publications, where generally this analysis presents the most cited studies, both by authors and by journals. analysis co-citation assumes that the analyzed article also references other studies. this analysis reflects the frequency of the two articles cited by the other article. meanwhile, bibliographic-coupling analysis emphasizes identification of relationships between documents based on overlapping bibliographic references 40. in conjunction with this study, these three analyses were used simultaneously, and then reinforced by systematic literature review analysis41. this analysis emphasizes efforts to classify topics and developments in issues related to islamic relations and development. results the purpose of this study is to bibliometrically map articles related to the relationship between islam and development. then supported by systematic literature review analysis, so that this study not only quantitatively maps bibliometric information articles related to islamic relations of development42, but also classifies issues and topics in articles in international journals. with these two approaches, an agenda can be formulated for the development of concepts and theories related 40 vanessa p.g. bretas and ilan alon, “franchising research on emerging markets: bibliometric and content analyses,” journal of business research 133, no. april 2020 (september 2021): 51–65, https://doi.org/10.1016/j.jbusres.2021.04.067; aria and cuccurullo, “bibliometrix : an r-tool for comprehensive science mapping analysis.” 41 hannah snyder, “literature review as a research methodology: an overview and guidelines,” journal of business research 104, no. july (november 2019): 333–39, https://doi.org/10.1016/j.jbusres.2019.07.039; r wahono, systematic literature review : romi satria wahono, 2016. 42 muhammad sholihin, ramsah ali, and deri wanto, “shariah compliance in islamic economics : a bibliometric analysis,” malaysian journal of economic studies 58, no. 2 (2021): 315–37, https://doi.org/https://doi.org/10.22452/mjes.vol58no2.7; aria and cuccurullo, “bibliometrix : an r-tool for comprehensive science mapping analysis.” nurus shalihin: the nexus between islam and development | 209 to the relationship of islam and development. islamdevelopment nexus: a bibliometric information the development of studies related to islamic relations and development is dynamic. this can be identified through a bibliometric approach, where systematically information related to studies related to the theme of islam and development can be presented through several dimensions, namely: first, the growth of annual scientific production. in the context of islamic issues and development, the annual growth of scientific production is shown through table a1. choudhuri (2014) is noted as the author with the highest number of citations globally, reaching 524 citations for issues of islamic relations and development 43. then followed by kuran (2012) who reached a citation of 188 44. the bottom position of the top 20 documents, with the lowest number of citations placed by hummel (2019), where there were no citations in 2019. this citation figure is in line and linear with the annual production of articles related to issues of islamic relations and development (figure a2). choudhuri (2014) still occupies as the first author, with a total citation of 12.15 points. in addition, figure a2 also informed that the highest production related to the topic of islam and development, occurred in 2015 with the number of documents reaching 19 documents. table a2 presents some important information, related to the average citations each year to articles that carry the issue of islam and development. in 2014 there were 17 articles, with the average citation of each article reaching 43.11 and the average citation in 2014 of 5.38. in the year 2016 with the number of related articles published as many as 5 articles, and the average citations per article reached 3.8 and the average citation per year reached only 0.63. in addition, the co-occurrence of network keywords used by the authors of articles related to islam and development, refers to the potential relationship of two items (i.e., 43 k n chaudhuri, trade and civilisation in the indian ocean, trade and civilisation in the indian ocean: an economic history from the rise of islam to 1750 (cambridge university press, 1985), https://doi.org/10.1017/cbo9781107049918. 44 timur kuran, the long divergence: how islamic law held back the middle east, the long divergence: how islamic law held back the middle east (princeton university press, 2012), https://www.scopus.com/inward/record.uri?eid=2-s2.084924148675&partnerid=40&md5=6b41dcf5f52401516964bc2db0f56601. 210 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 keywords) that appear in published articles 45. in this case, the cooccurrence network using the "keyword plus" in the bibliometrics analysis, succeeded in identifying three groups of term relationships formed (figure a3), namely: (1) the term groups "development", "islam", "religion", and "islamism"; (2) a group of terms consisting of "socioeconomics", "women's status", "socioeconomic factors", and "womens rights"; (3) groupk terms consisting of networks such as "population", "economics", "developing country", and "demographic factors." this classification of terms is then strengthened by mapping through a "topic dendrogram" (figure a6). various relationships between topics can be noticed, and specifically the term "islamism" has a connection with many terms, both those that refer directly to the terms of development and specifically to religion. in this case, the term "islamism" relates to the terms "female" and "human(s)" as well as the terms "development", "religion", and "population characteristics." studies related to the relationship between islam and development, of course, are influenced by various studies spread globally. this can be identified through figure a5, where there are several articles that contribute quite high to the topic of islam and development. the contributions of this article can be classified into two clusters. in cluster 45 xiaobei zhou et al., “a probabilistic model for co-occurrence analysis in bibliometrics,” journal of biomedical informatics 128 (april 2022): 104047, https://doi.org/10.1016/j.jbi.2022.104047. nurus shalihin: the nexus between islam and development | 211 1 there are 46, and cluster 2 include 47. as for referring to the identity of the author, it can be classified as the author with the highest to lowest impact on the development of islamic issues and development. kuran (2010, 2016, 2018) is the author with the highest h-index, reaching 4 points 48. it was followed by askari (2010); platteau (2008), where both highlight the indek of islamic development (askari), and the relationship between religion, politics and development (platteau). these two studies are already very popular for identifying the relationship between islam and development 49. hamid (2016) is the author with the lowest h index 46 q lai and a thornton, “the making of family values: developmental idealism in gansu, china,” social science research 51 (2015): 174–88, https://doi.org/10.1016/j.ssresearch.2014.09.012; s anderson, “legal origins and female hiv,” the american economic review 108, no. 5 (2018): 1407–89, https://www.scopus.com/inward/record.uri?eid=2-s2.085052819644&partnerid=40&md5=5f25c6dbce9b1cea0ef102439efc075b; y almurtaji et al., “gender and behavioural differences in kuwait primary schools,” emotional and behavioural difficulties 23, no. 2 (2018): 141–53, https://doi.org/10.1080/13632752.2017.1370283; n baumard et al., “increased affluence explains the emergence of ascetic wisdoms and moralizing religions,” current biology 25, no. 1 (2015): 10–15, https://doi.org/10.1016/j.cub.2014.10.063; j c dixon, “a clash of civilizations? examining liberal-democratic values in turkey and the european union,” british journal of sociology 59, no. 4 (2008): 681–708, https://doi.org/10.1111/j.1468-4446.2008.00215.x; e p renne, “perceptions of population policy, development, and family planning programs in northern nigeria,” studies in family planning 27, no. 3 (1996): 127–36, https://doi.org/10.2307/2137918; p naidenova, “the importance of tradition for the reproductive behavior of african peoples [znachenie na traditsiite za reproduktivnoto povedenie na narodite ot ekvatorialna afrika],” naselenie (sofia, bulgaria : 1983) 3, no. 3 (1985): 51–70, https://www.scopus.com/inward/record.uri?eid=2-s2.00022240505&partnerid=40&md5=135f3cfca8a1acedd4736d9f38cd0b15. 47 m s karim, “socio-economic development, population policies, and fertility decline in muslim countries,” pakistan development review 43, no. 4 ii (2004): 773–89, https://doi.org/10.30541/v43i4iipp.773-789; m tessler, “do islamic orientations influence attitudes toward democracy in the arab world? evidence from egypt, jordan, morocco, and algeria,” international journal of comparative sociology 43, no. 3–5 (2002): 229–49, https://doi.org/10.1177/002071520204300302. 48 timur kuran, modern islam and the economy, the new cambridge history of islam: muslims and modernity culture and society since 1800 (cambridge university press, 2010), https://doi.org/10.1017/chol9780521844437.020; timur kuran, “the islamic commercial crisis: institutional roots of economic underdevelopment in the middle east,” the journal of economic history 63, no. 2 (2016): 414–46; timur kuran, “islam and economic performance: historical and contemporary links,” journal of economic literature 56 (2018): 1292–1359, https://doi.org/10.1257/jel.20171243. 49 scheherazade s. rehman and hossein askari, “how islamic are islamic countries?,” global economy journal 10, no. 2 (may 21, 2010): 1850198, 212 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 for islamic issues and development, reaching only 1 point50. from figure a7, juda can be identified the same is also achieved (i.e., h-index with 1 point) by a.b. rahman (2020); abdul aziz (2013). referring to the various results of bibliometric analysis of 273 articles based on the scopus database, the issue of islamic relations and development is discussed in two patterns, namely: first, articles that seek to criticize and re-question the relationship51. second, articles that optimistically highlight the relationship between islam and development, and find a positive contribution of islam to development, especially through philanthropic schemes, i.e., zakat, and waqf 52. although these two views have different conclusions in identifying islamic relations, they even tend to contradict each other. it should be underlined, that islam for the muslim community has become part of the process of development, even a spirit to survive in various obstacles and economic challenges 53. departing from these views and assumptions, it seems necessary to map the function or position of islam in development and instruments that are considered effective come from islam to encourage development. islam and development: positions and instruments islam is a value system, and serves as a guide for the entire life system of its adherents. furqani (2018) termed islam a worldview, which https://doi.org/10.2202/1524-5861.1614; j.-p. platteau, “religion, politics, and development: lessons from the lands of islam,” journal of economic behavior and organization 68, no. 2 (2008): 329–51, https://doi.org/10.1016/j.jebo.2008.06.003. 50 a b a hamid et al., design of prayer room in shopping mall: a feasibility study, international colloquium of art and design education research (i-cader 2014) (springer singapore, 2016), https://doi.org/10.1007/978-981-287-332-3_65. 51 kuran, “islam and underdevelopment: an old puzzle revisited.” 52 p suharso, s sarbini, and d sumarsono, “the philanthropy culture in the local area: the role study of philanthropy institution after the termination of pnpm in boyolali regency,” in e3s web of conferences, ed. amin m., vol. 68 (edp sciences, 2018), https://doi.org/10.1051/e3sconf/20186801012; f johari et al., “zakat distribution and programme for sustaining muallaf belief and thought,” jurnal teknologi (sciences and engineering) 66, no. 1 (2013): 35–43, https://doi.org/10.11113/jt.v66.1940. 53 mohammed et al., “zakat as a poverty reduction mechanism among the muslim community: case study of bangladesh, malaysia, and indonesia”; c m henry and r springborg, globalization and the politics of development in the middle east, second edition, globalization and the politics of development in the middle east, second edition (cambridge university press, 2010), https://doi.org/10.1017/cbo9780511778162. nurus shalihin: the nexus between islam and development | 213 became a reference for the economic system and behavior of its adherents 54. in relation to development, it can be believed that islam regulates and becomes the framework for the course of development. islam provides a useful instrument for development. it's just that what distinguishes the concept of development in the islamic and conventional traditions, lies in the purpose of development. mirakhor and askari (2010) introduced the goals and directions of development in islam covering three dimensions, namely: (1) individual self-development also known as rushd, (2) the physical development of the earth which is termed isti'mar, and (3) the development of the human collectivity, which includes rushd and isti'mar 55. the views of these two scholars affirm that islam has a specific position in development. this prompted various studies to try to identify this and then be classified into 7 (seven) categories of islamic positions in development. figure a8 illustrates the classification of islam's position in the development agenda, which includes: first, islamic texts, i.e., quran and hadith, positioned as the foundation for islamic education and then in the long run islamic education becomes an effective capital for development56. more complex than that, education in the islamic tradition thus gives a noble meaning and a more comprehensive direction to the course of development. development in islam, is directed not only at achieving prosperity in the world, but also happiness in the afterlife 57. two ultimate goals of development can be achieved, one of which is through the process of islamic education. second, islam is positioned as a stimulator of development 58. islam is positioned as a force that 54 hafas furqani, “worldview and the construction of economics: secular and islamic tradition,” tsaqafah 14, no. 1 (may 31, 2018): 1, https://doi.org/10.21111/tsaqafah.v14i1.2294. 55 mirakhor and askari, islam and the path to human and economic development. 56 adryan wallace, “agency through development: hausa women’s ngos and cbos in kano, nigeria,” feminist economics 20, no. 4 (october 2, 2014): 281–305, https://doi.org/10.1080/13545701.2014.963636. 57 wadad kadi, “education in islam — myths and truths,” comparative education review 50, no. 3 (2012): 311–24. 58 a mohseni-cheraghlou, islamic finance, financial inclusion and poverty reduction in mena, the routledge handbook of religions and global development (taylor and francis, 2015), https://doi.org/10.4324/9780203694442-33; hamdi khalfaoui and hassan guenichi, “does islam promote growth: evidence from arab muslim countries 214 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 promotes development. this is in line with islamic doctrine, which is contained in qs. 62:10, 73:20, 2:198, and 2:29. third, islam has an important position as a doctrine that contains a framework for development to achieve equitable development 59. islam has outlined, and emphasized the importance of enforcing the principle of justice, including in the realm of development. rahim (2003) in this case asserts that justice is a reflection of islamic ethics. therefore development, ideally reflects and upholds justice for all mankind, not only specifically for the islamic community, but also for all mankind 60. therefore, islam became a religion of lil-alamin grace, or brought blessings and mercy to the entire universe. fourth, islam is positioned as a reference and even a guide in deciding development strategies and programs 61. in this case, in addition to islam it is positioned as metaframework 62, islam is also defined as a worldview behind decisions in development. fifth, islam is positioned as an inspiration for the realization of and non-arab muslim countries,” international journal of law and management 64, no. 2 (january 27, 2022): 206–24, https://doi.org/10.1108/ijlma-07-2021-0166; m u chapra, “ibn khaldun’s theory of development: does it help explain the low performance of the present-day muslim world?,” journal of socio-economics 37, no. 2 (2008): 836–63, https://doi.org/10.1016/j.socec.2006.12.051; mirakhor and askari, islam and the path to human and economic development. 59 m clarke, “points of equilibrium: religious beliefs and economic development policy,” sustainable development 24, no. 3 (2016): 181–89, https://doi.org/10.1002/sd.1620; e de jong, culture and economic development, international encyclopedia of the social & behavioral sciences: second edition (elsevier inc., 2015), https://doi.org/10.1016/b978-0-08-097086-8.64002-3; kuran, modern islam and the economy. 60 shafinah rahim, “distributive justice: a perspective from islamic economics literature,” journal of emerging economies and islamic research 1, no. 3 (september 30, 2013): 77, https://doi.org/10.24191/jeeir.v1i3.9131; muhammad abdullah and muhammad junaid. nadvi, “understanding the principles of islamic world-view,” the dialogue 4, no. 3 (2011): 268–89. 61 wallace, “agency through development: hausa women’s ngos and cbos in kano, nigeria”; hummel and hashmi, “the possibilities of community redevelopment with islamic finance.” 62 zamir iqbal and abbas mirakhor, economic development and islamic finance, ed. zamir iqbal and abbas mirakhor (the world bank, 2013), https://doi.org/10.1596/978-0-8213-9953-8; hossein askari, zamir iqbal, and abbas mirakhor, introduction to islamic economics: theory and application (new jersey: john wiley & sons, ltd, 2015). nurus shalihin: the nexus between islam and development | 215 economic well-being63. it is believed to be an inspiration because islam has outlined an ideal order for humans, by carrying out development in accordance with the islamic order 64. historically, the state of medina organized by the messenger of allah is a representation of how islam as a whole was used as an inspiration to encourage economic well-being 65. sixth, islam is positioned as a framework for development 66. this classification is in line with the common belief among islamic economic scholars, that islam for its adherents is not only positioned as a guide, but also becomes a paradigm, especially for stakeholders, in formulating programs and directions of development. seventh, islam is positioned as the main foundation for development oriented towards the empowerment of communities, especially women 67. in the islamic tradition, economic empowerment is built through various instruments, both institutionally and culturally. for example, in empowering women68, 63 clarke, “points of equilibrium: religious beliefs and economic development policy”; farhana mohamad suhaimi, asmak ab rahman, and sabitha marican, “the role of share waqf in the socio-economic development of the muslim community,” ed. professor masudul alam choudhury, humanomics 30, no. 3 (august 5, 2014): 227–54, https://doi.org/10.1108/h-12-2012-0025; musahadi, “the role of mosque and khutba in socio-economic development of indonesia: lessons from kauman mosque in central java.” 64 abul hassan and masudul alam choudhury, “ethics in islamic economics,” islamic economics (routledge, 2019), https://doi.org/10.4324/9780429432088-2. 65 havis aravik and achmad irwan hamzani, “homo islamicus dan imperfect state : konsep manusia dan al-madinah al-fadilah menurut al-farabi,” al-falah : journal of islamic economics 4, no. 1 (2019), https://doi.org/10.29240/alfalah.v4i1.714. 66 wallace, “agency through development: hausa women’s ngos and cbos in kano, nigeria”; kusuma, “economic development in an islamic perspective”; m s ebrahim and m sheikh, “the political economy and underdevelopment of the muslim world: a juridico-philosophical perspective,” arab law quarterly 32, no. 4 (2018): 385– 412, https://doi.org/10.1163/15730255-12324051; khalfaoui and guenichi, “does islam promote growth: evidence from arab muslim countries and non-arab muslim countries.” 67 wallace, “agency through development: hausa women’s ngos and cbos in kano, nigeria”; e haghighat, “establishing the connection between demographic and economic factors, and gender status in the middle:east debunking the perception of islam’s undue influence,” international journal of sociology and social policy 34, no. 7–8 (2014): 455–84, https://doi.org/10.1108/ijssp-01-2013-0004. 68 rajen mookerjee and krista beron, “gender, religion and happiness,” journal of socio-economics 34, no. 5 (2005): 674–85, https://doi.org/10.1016/j.socec.2005.07.012; benjamin g bishin and feryal m cherif, “women , property rights , and islam author ( s ): benjamin g . bishin and feryal m . cherif source : comparative politics , vol . 49 , no . 4 ( july 2017 ), pp . 501-519 published 216 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 islam lays the foundations of protection of women. another classification of topics related to literature on the relationship of islam and development is the instrument of development, which is outlined and introduced by islam normatively (figure a9). this is based on assumptions, and the belief that islam is present in the economic sphere, not merely offering an ethical, and normative framework. but it also provides and offers solutions, through concrete development instruments. the instrument, referring to the literature on islam and development, can be classified into 6 (six) topics, namely: first, zakat as an instrument of social security 69. assessing zakat as an instrument of social security, because zakat is defined by islam as a form of scheme aimed at providing social security for vulnerable groups in the economy (asānif), especially from the pakir-poor, orphans and people who are in debt 70. second, zakat and waqf are instruments that are believed to be able to alleviate poverty 71. third, waqf is believed to be able to become a financial instrument, which is based on the principle of by : comparative politics , ph . d . programs in political science , city u” 49, no. 4 (2020): 501–19. 69 khoutem ben jedidia and khouloud guerbouj, “effects of zakat on the economic growth in selected islamic countries: empirical evidence,” international journal of development issues 20, no. 1 (march 16, 2021): 126–42, https://doi.org/10.1108/ijdi-05-2020-0100. 70 abdullaah jalil, asmaddy haris, and asharaf mohd ramli, “the concept of social security in islamic economy,” in conference: islamic economic system conference 2015 (iecons 2015), vol. 106 (krabi, thailand: faculty of economics and muamalat, universiti sains islam malaysia, 2014), 1–5, https://doi.org/10.1111/boc.201400003. 71 mahadi ahmad, “an empirical study of the challenges facing zakat and waqf institutions in northern nigeria,” isra international journal of islamic finance 11, no. 2 (2019): 338–56, https://doi.org/10.1108/ijif-04-2018-0044; syed musa alhabshi, agastya widhi harjunadhi, and lisa listiana, “waqf for socio-economic development: a perspective of ibn khaldun,” journal of ibn haldun studies, ibn haldun university 5, no. 1 (2020): 83–94, https://doi.org/10.36657/ihcd.2020.67; ahmet suayb gundogdu, “part vi the miser : wealth distribution through zakat and poverty alleviation,” a modern perspective of islamic economics and finance, 2019, 119–38; elleriz aisha khasandy and rudy badrudin, “the influence of zakat on economic growth and welfare society in indonesia,” integrated journal of business and economics 3, no. 1 (january 5, 2019): 65, https://doi.org/10.33019/ijbe.v3i1.89; shaikh hamzah abdul razak, “zakat and waqf as instrument of islamic wealth in poverty alleviation and redistribution: case of malaysia,” international journal of sociology and social policy 40, no. 3–4 (2020): 249– 66, https://doi.org/10.1108/ijssp-11-2018-0208. nurus shalihin: the nexus between islam and development | 217 social business 72. fourth, waqf-based development 73. that is, waqf is made an important instrument of development, because the waqf funds collected can be produced, and the profits can be used for the social benefit of the people. fifth, islamic social business also functions as an instrument to alleviate poverty 74. sixth, baitul mal wal tamwil as an alternative development instrument 75. these six classifications are believed to be specific development instruments proposed by islam, based on the argument that this instrument (figure a9) is an implementation of the islamic system, and is clearly found in islamic scientific traditions, especially fiqh (islamic law). another argument that can be put forward, this instrument is the product of ijtihad (systematical and radical research) carried out by muslim scholars and scholars. discuss ion a critical question that can be posed as a reflection of the findings, either through maupu slr's bibliometrics approach, is "does islam as a whole have a contribution to development?" the answer to this question is actually dynamic. judged dynamic, because there are two typologies of answers. the first is scholars who believe that islam does not fully 72 ascarya ascarya, jardine a. husman, and hendri tanjung, “determining the characteristics of waqf -based islamic financial institution and proposing appropriate models for indonesia,” international journal of ethics and systems, april 26, 2022, https://doi.org/10.1108/ijoes-01-2022-0001. 73 mohammad abdullah, “waqf, sustainable development goals (sdgs) and maqasid al-shariah,” international journal of social economics 45, no. 1 (january 8, 2018): 158–72, https://doi.org/10.1108/ijse-10-2016-0295; alhabshi, harjunadhi, and listiana, “waqf for socio-economic development: a perspective of ibn khaldun”; ascarya, husman, and tanjung, “determining the characteristics of waqf -based islamic financial institution and proposing appropriate models for indonesia”; mohamed aslam mohamed haneef, noraini mohd ariffin, and mustafa omar mohammed, “the role of zakat and waqf institutions in enhancing small and medium enterprises towards the socio-economic development of muslim countries: leveraging on malaysia’s potentials myra incentive reseach grant scheme (mirgs) international islamic university,” 2012; mohamad suhaimi, ab rahman, and marican, “the role of share waqf in the socio-economic development of the muslim community.” 74 m. nusrate aziz and osman bin mohamad, “islamic social business to alleviate poverty and social inequality,” international journal of social economics 43, no. 6 (2016): 573–92, https://doi.org/10.1108/ijse-06-2014-0129. 75 permata wulandari and salina kassim, “issues and challenges in financing the poor: case of baitul maal wa tamwil in indonesia,” international journal of bank marketing 34, no. 2 (2016): 216–34, https://doi.org/10.1108/ijbm-01-2015-0007. 218 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 contribute to development, especially regarding the dimensions of economic growth. ragab (1980) can be grouped on this first typology. because he believes and has historically recorded that islam, with its political system has shown a decline in the economy, even led to the collapse 76. this view is based on four basic arguments, namely: (1) the ideal islamic belief system is incompatible with the spirit of modernization. for the belief system refers to the abstract, which is difficult to unravel into contemporary life; (2) the cultivation of ideal islamic behavior is irrelevant to the spirit of modernization; (3) the main problem is not in islamic beliefs or islamic rules of behavior, but lies in ineffectiveness, i.e., beliefs and behavior, being a guide for the actions of islamic believers, and (4) the main problem of degradation of islamic idealization is the massiveness of corrupt behavior as a result of not even the difficulty of islamic doctrines to be realized 77 . ragab's view (1980) is not the only one that shows a pessimistic attitude, the existence of islamic relations and contributions to the economy. kuran (1997) has also put forward a thesis that islam does not support development. he built this through three theses, namely: (1) the economic irrelevance thesis: in this case that the economic effect on muslim countries is not only contributed by islam, but there are other economic factors that contribute more, (2) the economic advantage thesis: related to this thesis, although in some muslim countries it shows good economic growth, but the growth is not as stable as economic growth in western countries, (3) the economic disadvantage thesis: related to this concept, it is believed that empirical facts show that muslim countries do not show stable economic growth, even tend to show economic decline 78. in addition to the thesis proposed by ragab (1980) and kuran (1997), kuru (2019) proposed a more comprehensive thesis on how islam does not contribute much to development, even considered to be counterproductive to the economy. in simple terms, kuru's criticism (2019) can be formulated in several conclusions, namely: (1) the level of authoritarianism in a muslim-majority country is higher than in other 76 ragab, “islam and development.” 77 ragab. 78 kuran, “islam and underdevelopment: an old puzzle revisited.” nurus shalihin: the nexus between islam and development | 219 countries, (2) in general western scholars consider that islam is considered a factor that causes muslims to fall behind, because it is overshadowed by acts of violence, and a culture of authoritarianism, (3) clerics in countries with an islamic majority population are thus part of the oligarchy, by utilizing religion for personal gain 79. the view of islamic relations and development, essentially departs from the moral decline that plagued the country with an islamic majority population, and subtantively that view is not based on the main characteristics of islam as a belief system and value system. contrary to the first view, the second opinion is precisely the opposite, and shows an optimistic belief that islam has a strong relationship with development. when diving into islam as a value system, it was found that there were many schemes offered by islam to support the development agenda. for example, zakat, waqf, infaq and tsedekah. in this context then this second view shows that islam has prepared an instrument of development, which is not only relevant for muslim believers and communities, but also a solution to the global development crisis 80. however, it should be noted that the schemes (i.e., zakat, waqf, and tsedeqah) offered by islam for development, have not shown success, and are effective in solving and being solutions to economic problems81. this is not due to irrelevant islamic doctrines, but rather shows problems at the level of management of the management of philanthropic systems, i.e., zakat and waqf, by islamic institutions. therefore, the thing that needs to be improved is the management system, and management is structured with welfare, so that it is more equitable and can reach various levels of society. 79 a t kuru, islam, authoritarianism, and underdevelopment a global and historical comparison, islam, authoritarianism, and underdevelopment: a global and historical comparison (cambridge university press, 2019), https://doi.org/10.1017/9781108296892. 80 umma farida, “umer chapra contribution in building muslim civilization,” addin 11, no. 2 (2017): 267, https://doi.org/10.21043/addin.v11i2.3349; syed muhammad naquib al-attas, prolegomena to the metaphysics of islam: an exposition of the fundamental element of the worldview of islam (kuala lumpur: international institute of islamic thought and civilization (istac), 1995). 81 ebrahim and sheikh, “the political economy and underdevelopment of the muslim world: a juridico-philosophical perspective.” 220 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 conclu sion this study contributes to the topic of islamic relations and development, through two fundamental conclusions. first, existing studies on the topic of islam and development show a downward trend. that is, the relationship between islam and development is not a major issue in the development economy. nevertheless, the study conducted by timur kuran; and hossein askari has a high impact on the topic of islam and development. this can be identified from the h-index of the two authors to reach 4 points. second, topics related to islam and development resulted in several classifications of issues, namely: the position of islam in development and the instrument of development offered by islam as a belief system value system. regarding the position of islam in development, there are seven sub-classifications (figure a8) and related islamic instruments for development result in six subclassifications of issues (figure a9). however, 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search data selection data analysis 2: systematic literature review mapping bibliographic coupling, co-citation, collaboration, cooccurrence, and historiographic analysis factorial map dendrogram semantic map network map historiograph y normalization data reduction pca, mds, mca, clustering network matrix creation normalization document x attribute matrix creation descriptive bibliometric analysis data loading & converting data collection data analysis data visualization 1: bibliometric analysis 232 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 author/year freq total citation tcpy askari h (2010) 3 95 7.308 asongu s.a. (2018) 1 45 9.000 asongu s.a. (2019) 1 28 7.000 auriol e (2017) 2 12 2.167 chaudhuri kn (1993) 1 15 0.500 chaudhuri kn (2014) 1 524 58.222 ersel h (2013) 1 3 0.300 ersel h (2014) 1 1 0.111 frederick i (2020) 2 4 1.333 haghighat e (2005) 1 13 0.722 haghighat e (2014) 1 9 1.000 hummel d (2017) 1 4 0.667 hummel d (2019) 1 0 0.000 ibrahim mf (2013) 2 11 1.100 johari f (2013) 2 11 1.100 quran t (2010) 3 232 17.846 quran t (2012) 1 188 17.091 quran t (2018) 1 27 5.400 leichman ma (2009) 1 12 0.857 leichman ma (2014) 1 4 0.444 table a1. 20 top author's document figure a2. annual scientific production nurus shalihin: the nexus between islam and development | 233 year n meantcperart meantcperyear citableyears 2014 17 43.11764706 5.389705882 8 2019 9 10.33333333 3.444444444 3 2010 16 26.9375 2.244791667 12 2006 5 35 2.1875 16 2018 14 7.857142857 1.964285714 4 2009 9 24.11111111 1.854700855 13 2012 14 17.64285714 1.764285714 10 1999 1 32 1.391304348 23 2021 12 1.166666667 1.166666667 1 2015 19 8.052631579 1.15037594 7 2002 5 21.8 1.09 20 2007 7 15.28571429 1.019047619 15 2017 18 5.055555556 1.011111111 5 2008 8 14 1 14 2011 7 11 1 11 2020 14 1.5 0.75 2 1996 5 19.2 0.738461538 26 1991 3 21.33333333 0.688172043 31 2005 3 11.33333333 0.666666667 17 2016 5 3.8 0.633333333 6 table a2. average citation per year 234 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 figure a3. co-ocuurence netweork based on keywords figure a4. thematic map nurus shalihin: the nexus between islam and development | 235 figure a5. document with the highest contribution figure a6. topic dendrogram 236 | ajis : academic journal of islamic studies, vol. 7, no. 2, 2022 figure a7. author local impact by h-index figure a8. islam's position in development prinsip kepemimpinan the historical background of the ideology of terrorism in indonesia after september 11, 2001 muhammad nasir sekolah tinggi agama islam yastis padang tan_kari@yahoo.co.id abstract: the terrorist attact on september 11, 2001, became a turning point as well as a feedback in stipulating the emergence of other radical movements in many parts of the world. this on-going phenomenon can be regarded as global terrorist. terrorism does not suddenly exist in indonesia. there is a long history behind its existence. tracing the history of the ideology is very important to minimize or avoid a bias judgment. moreover, the term terrorism is usually used by certain groups to discredit particular religion even used as a commodity by advance country to judge the development country in order to create global secure. keyword: terorism, fundamentalism, radicalism introduction terrorism is not new thing in indonesia especially the action which is identical to it for example the bomb blasted in some places including public services. from 1984 (like; bca, glodok and gajah mada in jakarta has dragged several figures of petition 50) up to 2001, there were more than 21 bomb attacked several places in indonesia.1 imparsial, the indonesian human right observer foundation has recorded that since 11 november 1976 (terrorist bombing that occured in masjid nurul iman padang was believed as an action done 1 wawan h purwanto, terorisme undercover; memberantas teroris hingga ke akarakarnya, mungkinkah? (jakarta: cmb press, 2007), p. 18 44 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 by the jihad group), there were approximately 49 bombing action was occured in certain places in indonesia including the bali bombing i.2 the large number of bombing incident in indonesia that majority inhabited by muslim is considered as terrorist country especially since the bomb attacked wtc in new york in 2001. this evidence is very interested to be studied because 11th september 2001 was recognized as the day of terrorist occurred in indonesia. therefore this article will discuss about the historical background of terrorism ideology in indonesia the origin of terrorisms in indonesia the terror in early 21 centuries which has spread up to several countries was recognized as “age of terror” as stated in strobo talbot book the age of terror; american and the world after september 11 (new york: basic book, 2001).3 other popular terms are “age of radicalism, age of fundamentalism, and age of extremism” 4 indonesia is also a target of terrorist attack and the image of islam in indonesia is suddenly changed from humble into savage. the savage face is presented by some terror actors. some arguments of the origin of terrorist in indonesia emerge. they are presented as below. 1. socio-political conflict in indonesia before 11 september 2001, indonesia has often experienced a violence which is then known as terrorism. the strongest motive of the terrorism in indonesia is socio-political conflict in aceh. the conflict of religion solidarity motive where the targets are that house of worship and public services as occurred in ambon and poso. this conflict had separatist motive and economy-political interest of political elite.4 robin luckham says terrorism occur in indonesia because the economy 2 tim imparsial, the indonesia human rights monitor, implikasi perang melawan terorisme terhadap penegakan ham di indonesia (laporan monitoring koalisi untuk keselamatan masyarakat sipil 2002-2009), (jakarta: imparsial, 2009), p. 50-56 3 m zaki mubarak, genealogi islam radikal di indonesia: gerakan, pemikiran dan prospek demokrasi, (jakarta: lp3es, 2008), p. 2 4 imparsial, op.cit., p. 13 muhammad nasir: the ideology of terrorism | 45 problem and political imbalance. poverty has increase people anger that support terrorism.5 2. global war against terrorist the incident in 11 september 2001 was the starting point of the terror in indonesia. according to syafik hasim, america and british succeeded to convince indonesia and the world that terrorism is the problem that should be solved by the people around the world.6 the conviction of the terrorist presence in indonesia was indicated by a large number of bombing. before 11 september 2001, the terror in indonesia is considered as a national security problem but then considered as terrorist attack which is supported by al qaeda after the bomb blasted in bali and other public services. 3. conspiracy the theory of conspiracy occurs in society regarding to the terror act in indonesia and other country. the conspiracy theory occurs to reveal the mystery, particularly to find out who the mastermind of the bombing terror is. related to this, riza syahbudi,7 believes that bombing in bali was the scenario of america through cia and israeli intelligentmossad. the reason, there were many strange things behind the bombing which indicated the involvement of global force. the actor was from local activists and sub-actor created by america; umar alfaruq who claimed to receive blessing from abu bakar baasir for bali bombing.8 the purposes of conspiracy theory were: a. to strengthen the belief that after 11 september 2001 indonesia is the hive of terrorism. 5 robin luckham, democratic strategies for security in transituion and conflict, (london & new york: zed books, 2003), p. 21 6 syafiq hasyim, “lima tahun tragedi 11/9/2001”, kompas (jakarta) senin 11 september 2006, p. 4 7 riza sihbudi, terorisme dan konspirasi anti islam dalam za maulani dkk, op.cit., p. 63-64 8 see for a further information: saifullah m. sawi, “terorisme islam” di indonesia merupakan tuduhan dan konspirasi anti islam negara-negara barat, a seminary paper of the lecturers of the faculty of cultural and ethical sciences of imam bonjol islamic institute of padang, wednesday, 21 oktober 2009, p. 7-10 46 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 b. to depress indonesia government to stop islamic movement who against america and israel. c. to divide the unity of indonesian into smaller countries so it is easier to control. d. giving more pressure to support us invention to iraq.9 nurcholish majid (cak nur) believes that domestic conspiracy in bali bombing is designed by certain parties to create chaos. it seems that it is difficult to implement the conspiracy theory due to its complexities. but it needs to be considered. another conspiracy theory was the involvement of indonesia national arm force (tni) and al qaedainternational terrorist networkthat create clash between western and islam (samuel).10 4. global jihad of trans-national islam the aggression which done by united states, britain and its allies to afghanistan and iraq after 11 september 2001 sparked the rise of retaliation carried out by the islamic movements across the nation (transnational) with global jihad claims. the radical groups gave a respond to this action which is not related to any countries.11 the group was focused to oppose the government that has depressed islam. the member of this group are from the countries where muslim is a majority. they are recruited from ahwan al-muslimin, jamaah salafi, jamaah tablik, and islamiah.12 in indonesia, this trans-national movement started from students who were graduated from a college in middle east. nowadays, the rganizations; ikhwan al-muslimin, hti was established in middle east. some islam actors in poso conflict and ambon graduated from middle east countries and have joined the jihad in afghanistan. 9 wawan h purwanto, op.cit., p. 20 10 abdul muis naharong dan herdi sahrasad “islam antara fundamentalisme dan multikulturalisme”, kompas (jakarta), friday, 02 maret 2007 , p. 5 11 za maulani dkk, op.cit. p. 63 12 abdul muis naharong dan herdi sahrasad “islam antara fundamentalisme dan multikulturalisme”, kompas (jakarta), friday, 02 maret 2007, p. 5 muhammad nasir: the ideology of terrorism | 47 some writers like al chaidar, jones, nur huda, ismael hamdan and nasir abbas agreed that the bombing in indonesia is similar to the attackin afghanistan and mindanau in philippine.13 ideological root of terrorism in indonesia recently, the word islam is often associated with fundamentalism, militant, radical, terrorism, modernization, liberal and secular. these terms are used to discuss about modern islam. the issues are considered as the challenge of modernization and secularism in islam.14 many terrors in indonesia has raised a question about who is the mastermind of the terror, what is motive, where do the funding come from and what theory to reveal this action is. the common opinion to understand this is ideology. some argue that religion lesson is the cause of terrorism. other says terror occurs because of ideology. in indonesia, the roots are different but seemingly, the cause is the teaching of islam. it encourages the idea that terrorism is islam in indonesia. ideology or an understanding toward religion sometimes is related to terorism that is also called islam fundamentalism. this term, by the media, is strengthen as the pinpoint of terorism idealogy. the theme of islamic studies has become the new term for islam fundamentalism. a discussion about fundamentalism religion is stronger by the teror action in indonesia by using verses in islam holy book. it is no doubt that this ideology is related to rage. historically, the term fundamentalism comes from cristian. it also relates to negativism but functioned as limitation to certain condition like ‘evangelicals” movement that in relation to church politics. according to muhammad imarah, fundamentalism become the movement of cristian people in the 20 th cenury. this movement has produced many organizations in america. one of the famous is the society of the holy scripture in 1902. this organization promotes the concept of fundamentalism or defense toward injil interpretatation and critics toward injil contents. moreover, in america, there is ‘lembaga kristen’ 13 ibid. 14 psik-indonesia, terorisme, ideologi, dan gerakan transnasional di indonesia, http://psik-indonesia.org/home.php?page=fullnews&id=191, diakses 28 april 2010 http://psik-indonesia.org/home.php?page=fullnews&id=191 48 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 fundamentalism international and ‘perhimpunan fundamental nasional” in 1919.15 according to john l esposito, fundamentalism is not only related to society movement but a country can also be fundamental. for example, monarchy conservative in saudi arabia, socialist in libya, taliban in afghanistan and republic of islam in pakistan. in those countries fundamentalism has different understanding; libya and iran have concept anti west in the past, while suadi arabia and pakistan become america ally. fundamentalism was started in 1960 and affected the life of moslem people. it affects many people like islam and its rules such as sholat and fasting. however, on the other hand, islam also become ideology politics and social that create secularism, western capitalization and marxism which is considered failed to help moslem free from poverty. the goverment uses islam also as the public mobility support. in general, the term fundamentalism is global fenomena around the world and easily found in religion tradition.16 furthermore, religion fundamentalism is as a sign for new wave of the fall of socialism ideology which is also islam. islam is considered as the threat for the world. many western countries make campaign to make islam as a symbol of terorism. this happens because fundamentalism islam is always relate to ‘antiwest’ and critical toward western people ways of life.17 in islam, fundamentalism is translated as al-ushuliyyah al-islamiyyah (fundamentalisme islam), al salafìyah (warisan leluhur), al-sahwah al islamiyah (kebangkitan islam), al-ihya al islami (the raise of islam), al badil al islami (alternatìf islam). in general, fundamentalism can be interpreted as something priority, basic and needs. according to m. ‘âbid al-jâbirî, the term moslem fundamentalist firstly rasied as the trigger of (signifier) for salafiyyah jamaluddin al-afghânî movement. this term occured because europen 15 martin marty dan scott appleby dalam bassam tibbi, ancaman fundamentalisme, rajutan islam politik dan kekacauan dunia baru (yogyakarta: tiara wacana, 2000), p. 3 16 for a detailed explanation, see: muhammad imarah, perang terminologi islam versus barat, (jakarta: robbani press, 1998), p. 67-69 17 ibid., p. 23 muhammad nasir: the ideology of terrorism | 49 language have the similarity with salafiyyah. anwar abdul malik chose this term to replace the term salafiyyah al-afghânî, in his book mukhtarât min al-adab al-arabi al-mu‘âshir (1965: in france), purposively to let the world easily understand the term fundamentalism.18 according to mohammed arkoun, fundamentalism is not islam but only socio-political fenomena. all facts like ideology and political state do not reflect islam as religion and thinking tradition.19 according to nader saidi, the existance of islam contemporer has relation to the failure of islam liberalism in 19 and 20 century. some characteristics of fundamentalism islam are the following: 1. represive interpretation toward god verses , instead, offers absollute thinking. 2. the unity of religion and country; the source of teocracy. 3. rejection toward any western symbol. 4. interpretation about literal-scriptual and againts rasionalism history. 5. “not west-not east” concept in social, politics and economy aspects. 6. pan-islamisme. moslem is unity and roled as khalifah.20 fundamentalism islam can be positive and negative. it is positive to people who love strong faith about truth. it is negative when people feel difficult to negotiate, show resistence toward other groups. meanwhile, the term radical fundamentalism by definition is a movement to change social life spontaneously by any means necessary.21 in other words, a spontaneous social change was done by using any efforts, even violent action. al zastrouw ng translate the term radicalism prior to fundamentalism as the meaning of rage and fanatics in showing the ideology and thinking.22 18 ibid., p. 5 19 zainul ma'arif, paradigma kompleks sebagai pisau analisis, http://islamlib.com/ id/index.php?page=article&id=74, 28/11/2002, diakses 28 mei 2008 20 mohammaed arkoun, membongkar wacana hegemonik dalam islam dan postmodernisme, (surabaya: alfikr, 1999), p. 209 21 m zaki mubarak, op.cit., p. 19 22 abu ahmadi, kamus lengkap sosiologi, (solo: aneka, 1991), p. 226 http://islamlib.com/%20id/index.php?page=article&id=74 http://islamlib.com/%20id/index.php?page=article&id=74 50 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 it means that the word radicalism has meaning a violant fanatics movement that prepared to againts enemy to defend islam and their faith. fundamentalism islam in indonesia is totally different from pakistan or other middle eastern countries. in indonesia, islam fundamentalist has strong relation to government and military. in other countries, they stay apart from it. fundamentalism in politics is long history in indonesia. the history recorded some arguments in certain period of time in indonesia. for example, in 1940-1960, the nationalist ideology from sukarno-pni and masyumi on the other sides, movement darul islam/tentara islam in indonesia (di/tii) in 1950-1965, with purpose to build islamic country (nii).23 in indonesia politics, the problem of radicalism which is in relation to fundamentalism has a support. but, sometimes, this organization has different purpose and has no pattern in movements. they just defend islam syari’at, or to build islam country and the raise of “khilafah islamiyah”. the pattern is various, such as mujahidin indonesia (mmi) and hizbut tahrir indonesia (hti), lasykar jihad, front pembela islam (fpi) and front pemuda islam surakarta (fpis).24 the differences can be seen from whether it is local or international meovements. in relation to terorism, the indonesian usually judge the fundamentalism in indonesia has relation to the radicalism from other countries (filipina, malaysia and singapore) or international (timur tengah). sometimes, the fundamental organization is related to the presents of pesantren al mukmin ngruki (solo) and al islam (lamongan) which is considered teaches radical fundamentalist.25 in relation to ngruki network in sidney jones, a reseracher of terorisme di internasional crisis group (icg): 23 al-zastrouw ng., gerakan islam simbolik,politik kepentingan fpi, (yogyakarta: lkis, 2006), p. 35 24 yusril ihza mahendra, modernisme dan fundamentalisme dalam politik islam; perbandingan partai masyumi (indonesia) dan partai jamâ’at-iislâmi (pakistan), (jakarta: paramadina, 1999), p. 49 25 endang turmudi, op.cit., p. 5 muhammad nasir: the ideology of terrorism | 51 “what i see, indonesian terorism is characterized into interesting three categories: 1) has the direct inheritance genelogy with darul islam in west barat and in west sulawesi, 2) or they ever studied in pesantren al mukmin ngruki, 3) or have ever joined ba’asyir network through discussion in malaysia started in 1985 until 1999”.26 noticing the background of teror in church 2000, filipina embasy in 2000, bali bom in 2002, hotel marriot in 2003, australia embbasy in 2004, bali bomb in 2005, the government concluded that the actor of teror is fanatics and pesantren is assumed as the trigger to exrimist fundamentalism.27 islam fundamentalism in western countries is considered as terorists who are ready to shock with terror like wtc 11 september 2001 even some actions like bali bombing in indonesia were done by islam fundamentalist. in indonesia, the group of islam fundamentalist is jama’ah islamiyah (ji), which is according to cia has netword in southeast asia–include in indonesiathat hs purpose to build “federasi negara islam asia tenggara”.28 the main actor is assumed with this organization is bakar ba’asyir. according to maulani, abu bakar ba’asyir is issued by cia as the leader of ji. abu bakar ba’asyir is accused as second ji after the death of abdullah sungkar, the first amir ji (in 1999). abdullah sungkar is the former of al qaeda in southeast asia. ji was established by abdullah sungkar after meeting osama bin laden in afghanistan in 1985.29 the name ji, at first showed the relation to terror on churches in christmas night in 2000.30 jama’ah islamiyah (al jama’ah al islamiyah) according to nasir abas is the sub of jama’ah darul islam or known as nii, a group who continued the fight of ismalic country in indonesia,31 the origin is still unknown 26 ibid., p. 13 27 es soepriyadi, ngruki dan jaringan terorisme: melacak jejak abu bakar ba’asyir dan jaringannya dari ngruki sampai bom bali, (jakarta: al-mawardi prima, 2003), p. 99 28 mukhijab, titik balik perlawanan teror, pikiran rakyat (bandung), 26 desember 2005 29 za maulani, op.cit., p. 4 30 ibid., p, 21 31 lihat tabel 1 52 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 although the forming of ji is in januari 1993 in towrkham afghanistan. the purpose of ji is to build islam country. to achieve the purpose to build islam country, or (daulah islamiyah), ji has some steps, first, dakwah islamiyah (seruan dan ajakan); second, tarbiyah islamiyah (pendidikan); third, amar ma’ruf, nahi munkar (teguran dan perbaikan);fourth, hijrah and jihad fi sabilillah.32 the unity of ji as organization is wrecked when amir ji is taken by abu bakar ba’asyir. pro and cons occurs among the leaders of ji. one of the dispute is the disagreement to choose abu bakar ba’asyir as amir ji. according to nasir abas, the conflict continues when abu bakar ba’asyir was chosen as amir majelis mujahidin indonesia in 2000. thus, some smaller organization occured which is organized by hambali who did the bombing in indonesia. another fundamentalist organization that in relation to ji is majelis mujahidin indonesia (mmi) owned by abu bakar ba’asyir in solo. mmi started from the former political comrad in new era (orde baru), those who involved in negara islam indonesia (nii).33 abdullah sungkar and abu bakar ba’asyir in 1985 moved to malaysia to do mujahidin congress in 5-7 agust in 2000 in yogyakarta. the first congress of majelis mujahidin indonesia raise the issue of syari’at islam kaffah (wholistic islam). the idea is “islam adalah solusi bagi semua”; islam is the solution fro all problem. this congress raised 5 agreements: first, a compulsary to do syari’at islam for moslem and the world;second, reject all ideology which againts islam that causing syirik and nifaq and human right;third; building the unity of strong shaf mujahidin either in the country or international;fourth, mujahidin indonesia formed majelis mujahidin to create imamah (khilafah)/people leader, either in the country or international;fifth, saying to all moslem to draw dakwah and jihad around the worldfor the sake of islam as rahmatan lil ‘alamin.34 the two organization (ji dan mmi) showed the similarity; vision and 32 nasir abas, membongkar jama’ah islamiyah, pengakuan mantan anggota ji, (jakarta: grafindo, 2006), p. 92 33 bid., p. 101 34 m zaki mubarak, op.cit., p. 207 muhammad nasir: the ideology of terrorism | 53 purpose, which is from nii activist, the bulding of syari’at islam and the raise of islam country (daulah islamiyah). however, these vision and purpose is ‘undercover’ by the name of terorist such as imam samudra, dr. azahari, noordin m. top. the names are related to ngruki network (alumni pondok pesantren al mukmin ngruki) which is used as the control of pesantren. although terorism is assumed as fundamental radicalism, added dawisha in the arab radicals (1986) suggested to use the term “radical” and “ radicalism” as the group of teror.35 terorism is only the instruments from the actors but radicalism is the essence from the policy. radicalism is also include values, purpose and concern from the people who made the policies. war toward terorism in indonesia is aimed to fight the radical group in indonesia. however, the relation within the radical group of islam and the terror action made the government reject the radical ideology. the government conclude that terror in indonesia come from this radical thinking. the minister of politics and human right widodo as in his conference of poso with the house of representative officer in jakarta, thursday 12 desember 2005 said that “why does the terror appear? this because of radicalism. people feel free to kill because of radicalism.”36 conclusion based on the discussion, terrorism in indonesia after the attack on 11 september 2001 has caused open debate and arguments. some arguments of the cause of terrorism are as follow. first: terror action is the result of socio-political conflict such as in aceh, conflict based of religious solidarity, as well in ambon and poso. some organization and people who involve in this conflict contribute to next terror with different scheme. second, in 11 september 2001 is the starting point of terror in indonesia. before 11 september 2001, action of terror was just a matter of national security although some actors are identified have strong 35 ibid., p. 218-219 36 tamyis sa’ad, ”yang tersembunyi di balik radikalisme”, a paper, 2005 (unpublished) 54 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 relation to international terorists. some terrors are attacked toward western public facilities in indonesia and have relation to jama’ah islamiyah (ji) whihc is captioned as the network of al qaeda in southeast asia. third; the conspiracy theory mentioned that the case of bali bombing involve the scenario from america intelligent (as) cia and intelijen israel mossad to support war againts us invation to iraq. the basis is there were some odd evidences behind bali bombing which has relation to international power. moreover, the actor of terror in indonesia is us – made from islam radicalist. fourth; transnational jihad islam movements, the attacked which was done by united states of america, britain and its allies to afghanistan and irak after 11 september 2001 have raised the payback from the world islamic organization. the violence from us attacked gets the revenge from islamic organization from these differences, to distinguish, usually to see whether it is local or international meovements. in realtion to terorism, the indonesian usually judge the fundamentalism in indonesia has relation to abroad radicalism (filipina, malaysia and singapore) or internasional (middle east). meanwhile, from ideology perspectives, terror of suicide-bombing such as in church 2000, filipina embasy in 2000, bali bom in 2002, hotel marriot in 2003, australia embbasy in 2004, bali bomb in 2005, the government concluded that the actor of teror is fanatics and pesantren is assumed as the trigger to exrimist fundamentalism. fundamentalism islam in western countries is considered as terorists who are rady to shock with terror like wtc 11 september 2001. as well, some actions like bali bombing in indonesia were done by fundamentalist islam muhammad nasir: the ideology of terrorism | 55 bibliorgaphy abu ahmadi, kamus lengkap sosiologi (solo: aneka, 1991) abdul muis naharong dan herdi sahrasad “islam antara fundamentalisme dan multikulturalisme”, kompas (jakarta), jumat, 02 maret 2007 abdul muis naharong dan herdi sahrasad “islam antara fundamentalisme dan multikulturalisme”, kompas (jakarta), jumat, 02 maret 2007 al-zastrouw ng., gerakan islam simbolik,politik kepentingan fpi, (yogyakarta: lkis, 2006) es soepriyadi, ngruki dan jaringan terorisme: melacak jejak abu bakar ba’asyir dan jaringannya dari ngruki sampai bom bali, (jakarta: al-mawardi prima, 2003) factsheet, bonus demografi, bkkbn factsheet, genre, bkkbn m. abdul karim, islam nusantara, yogyakarta: pustaka book publisher, 2007 mahmud hamdi, islam dan tantangan dalam menghadapi pemikiran barat, bandung: pustaka setia, 1998 muhammad tholhah hasan, prospek islam dalam menghadapi tantangan zaman, jakarta, lantabora press, 2003 martin marty dan scott appleby dalam bassam tibbi, ancaman fundamentalisme, rajutan islam politik dan kekacauan dunia baru (yogyakarta: tiara wacana, 2000) muhammad imarah, perang terminologi islam versus barat, (jakarta: robbani press, 1998) mohammaed arkoun, membongkar wacana hegemonik dalam islam dan postmodernisme, (surabaya: alfikr, 1999) mukhijab, titik balik perlawanan teror, pikiran rakyat (bandung), 26 desember 2005 m zaki mubarak, genealogi islam radikal di indonesia: gerakan, pemikiran dan prospek demokrasi, (jakarta: lp3es, 2008) nasir abas, membongkar jama’ah islamiyah, pengakuan mantan anggota ji, (jakarta: grafindo, 2006) http://psik-indonesia.org/home.php?page=fullnews&id=191, diakses tanggal 28 april 2010 http://psik-indonesia.org/home.php?page=fullnews&id=191 56 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 robin luckham, democratic strategies for security in transituion and conflict, (london & new york: zed books, 2003) suharsono, islam & transformasi sosial, depok, inisiasi press, 2004 syafiq hasyim, “lima tahun tragedi 11/9/2001”, kompas (jakarta) senin 11 september 2006 saifullah m. sawi, “terorisme islam” di indonesia merupakan tuduhan dan konspirasi anti islam negara-negara barat, makalah diskusi dosen fakultas ilmu budaya-adab iain imam bonjol padang, rabu, 21 oktober 2009, h. 7-10 tim imparsial, the indonesia human rights monitor, implikasi perang melawan terorisme terhadap penegakan ham di indonesia (laporan monitoring koalisi untuk keselamatan masyarakat sipil 2002-2009), (jakarta: imparsial, 2009) tamyis sa’ad, ”yang tersembunyi di balik radikalisme”, makalah, 2005 (tidak diterbitkan) wawan h purwanto, terorisme undercover; memberantas teroris hingga ke akarakarnya, mungkinkah? (jakarta: cmb press, 2007) ziauddin sardar, tantangan dunia islam abad 21, bandung: penerbit mizan, 1999 yusril ihza mahendra, modernisme dan fundamentalisme dalam politik islam; perbandingan partai masyumi (indonesia) dan partai jamâ’at-iislâmi (pakistan), jakarta: paramadina, 1999 zainul ma'arif, paradigma kompleks sebagai pisau analisis, http://islamlib.com/ id/index.php?page=article&id=74, 28/11/2002, diakses 28 mei 2008 http://islamlib.com/%20id/index.php?page=article&id=74 http://islamlib.com/%20id/index.php?page=article&id=74 prinsip kepemimpinan maghrib community’s qur’anic recitation movement: an effort to maintain the tradition of reciting the quran among indonesian muslim serli roisca sekolah tinggi agama islam negeri (stain) curup roisca.serli@gmail.com abstract: the crucial circumstances of moslems toward al-quran and the termination of governmentnoble program underlined this scientific paper. the underlying problems can be formulized as follow: how do we conceptualize something suitable for, and even can unite muslim communities that are separated from each other in terms of time and place through maghrib reciting quran community movement. this paper also discusses related strategy needed to revive and maintain this noble program again in order to maintain the tradition of reciting the quran in indonesian muslim community. key words: indonesian muslim, maghrib community, quranic recitation tradition introduction the emergence and development of islam in indonesia are closely related to the long history of the motherland. before islam was present, people have known and practiced cultural and religious system that was so complex. various forms of cultural and religious practices have merged to form a distinctive color to this equator nation. therefore, it is difficult and even quite impossible to remove the wealth of local culture (indigenous culture) from its roots for granted, even by the cultural system, and any strategy.1 however, the condition of muslims qualitative culture nowadays is very alarming. this bitter reality is perceived by predominantly indonesian muslim as one of the largest muslim communities in the world. these conditions require people to pay more attention to the al-quran as the guidelines and instructions for their lives. the extent to which the indonesian's awareness and understanding of the 30 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 quran as well as the ability to practice the values contained in it that is also a benchmark of the quality of the moslems. unfortunately, the reality of indonesian muslim community is far different from the expectation. the large number of population with great potential does not necessarily confirm the proportional quality. those 800.000 potential mosques or mushalla, 496.000 majelis taklim, and 50.000 islamic boarding schools in indonesia have not been able to produce civil society that is close to the al-quran. take a look at how many middle, high school, and even college students who can not memorize the holy quran even read al-quran properly. the parents prefer to send their children into a coursethan an islamic center where their children can learn how to recite al-quran. a huge distance of moslems and holy quran confines a poor selfconcept, whereas allah says in the quran:                              (this is) a scripture that we have revealed unto thee, full of blessing, that they may ponder its revelations, and that men of understanding may reflect.1 therefore, those crucial circumstances of moslem toward al-quran and the termination of government noble program underlined this scientific paper. the underlying problems can be formulized as follow: how do we conceptualize something suitable for, and even can unite muslim communities that are separated from each other in terms of time and place through maghrib community’s movement of reciting the quran. this paper also discusses related strategy needed to revive and maintain this noble program again in order to maintain the recitation of al-quran culture in indonesian muslim community. based on the above background, the formulations of the problem of this quranic scientific paper are: how are the circumtances and problems of modern indonesian muslim community? how is the urgency of maghrib reciting quran community movement towardnational moral development? does modern indonesian muslim community require the 1 q.s. as-shood: 29 serli roisca: maghrib community’s qur’anic recitation movement | 31 holy quran? and how to makemaghrib reciting quran community movementbecome muslim culture in indonesia? the purpose of this scientific quranic paper are to determine the condition and problems of modern indonesian muslim comunity, to determine the urgency of maghrib community’s movement of reciting the quran toward national moral development, to know whether modern indonesian muslim community requires alquran, and to know how to make maghrib community’s movement of reciting the quran become muslim culture in indonesia. the problems of modern indonesian muslim community the 21st century globalization that is characterized by the advance in science and technology is growing fast. in this case, the advances in technology produce modern transportation and communication that makes people can connect more easily and quickly from one place to another. therefore, the boundary between the regions is almost insignificant. the development of information technology makes the people can access the information more easy without any boundary that they can see, hear, and watch anything that happens in every corner of the earth. as the result, the tendency or at least the threat of moral decadence at this point becomes greater as the process of globalization is characterized by the traffic of people, products, and information which has never happened before at any level. to face the 21st century and the globalization era, the qualified human resources are required. a qualified human as stated in the regulation no. 2 of 1989 on national education system is a "complete indonesian man". "the complete indonesian man" is described as a man who is faithful and devoted to god almighty and virtuous, has the personality and skills, physically and spiritually healthy, has steady and independent personality, and also hasa sense of civic responsibility and nationality.2 nevertheless, in its development, many challenges exist in front of us. there are at least three points that need to be noted here. firstly, the socio-economic challenge. it signaled that the number of world's 2 undang-undang nomor 2 tahun 1989 tentang sistem pendidikan nasional 32 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 population now is more than 6 billion, in which about 30% of them are muslims spreading in the southern part of the world with the characteristics of high growth, low productivity, huge natural resources but they are not productive, low welfare, and high death rate. secondly, the challenge of science and technology. because the advancement of science and technology continues to evolve, the pattern of human life will be confined in a complex system of "business-sciencetechnology". as the result, the society system becomes mechanical, shifting toward dehumanizing attitudes, materialistic orientation, and away from the long-term ideal, even the hereafter life. thirdly, the ethical religious challenge. as the victim in modern materialist life, there is a shift in society will from the natural will into the rational one. in the process of this change, human emotional life is eroding, and continues to a spiritual impoverishment. in the developed countries, there is a gap between man and his god. meanwhile, in developing countries (such as indonesia), there is a gap between religious orientation to the worldly demands. the spiritual life becomes apparent and gray; there is no distinction in colors and lines anymore.3 as the result, the indonesian modern muslims society has less understanding of the essence of the teachings of islam because the holy quran is no longer attractive and enjoyable. cynical attitude toward islam appears because of the disappointment of noticing the muslims reality that is still considered backwardness in science, economics, technology and culture. the weakening of the spirit and ideals of muslims due to repeated failures in the political struggle that is far from the qur`anivalues, and the loss of islamiyah da'wah realization which were caused by the lack of relevance towards the demands and the developments of social reality of the moslem nowadays. the urgency of maghrib reciting community movement toward the development of national morality as previously known, the first al-quran verses that were relevated that is the first five verses of surah al-alaq provide answers and 3 muhammad tholhah hasan, prospek islam dalam menghadapi tantangan zaman, (jakarta, lantabora press, 2003), p. 3 serli roisca: maghrib community’s qur’anic recitation movement | 33 foundation of life that is very important for human beings. it is because al-alaq has described the basic orientations of human life, as well as the values of the idiological vision. surah iqro or surah al-alaq is the first surah revealed to the prophet sallallaahu 'alaihi wa sallam (honor and peace be upon him). this surah is categorized into surah makkiyyah. the beginning of the surah contains the command to read because by reading people know the commands and prohibitions of allah. so, humans are not merely created in the world, but there are also certain commands and forhibitions for them. thus, it commands the urgency of reading. allah said this in the qur’an:                                                          read in the name of your lord who created. created man from a clinging substance. read, and your lord is the most generous. who taught by the pen. taught man that which he knew not (qs. al ‘alaq: 15). the above verse is a clear evidence of the urgency of reciting quran in dayly moslem’s life that can be seen from the first order that encourage mankind to read. this is a proof of the need to actualize maghrib reciting community movement. in addition, the command to read the qur'an can also be found in this word of god:                                          those to whom we have given the book recite it with its true recital. they [are the ones who] believe in it. and whoever disbelieves in it it is they who are the losers (qs. 2: 121) allah commands containes in the above verses provide further reinforcement that maghrib reciting quran community movement have an influence on the moral development of the nation. in this case, there are three possible relevances of maghrib community’s movement of 34 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 reciting the quran in national moral development. firstly, islamic morality is strongly influencing the lifestyle of the people. secondly, the islamic and national moral is in balance so that they harmoniously blend. lastly, the islamic moral is less influential, so it is the combination that enhances the nation's moral. on this basis, the object of discussion here is the field of islamic culture that participates in the national moral development. moral is the state of mind that determines human behavior as well as attitudes deeds, and actions. in the islam, moral aspect is known as al-akhlaq al-karimah, the courtesy that is a manifestation of the belief in the good and the bad, and the appropriate and the inappropriate that areillustrated by human behavior. therefore, the point that should be considered is the importance of national moral cultivation that is impartial with islamic moral through maghrib community’s movement of reciting the quran. the role of maghrib community’s movement of reciting the quran as an effort to make people being accustomed to recite quran is not only teaching moral activities while reciting quran, but also as a motivator, activator, and innovator in the same time. it has a role as motivator because of the teachings of islam contained in the qur'an and hadith are developed by ijtihad which gives a new feel for the adherents. in the teachings of islam, there are commands or teachings that tell believers to have high moral standing with the global language, so that every muslim strives to take the initiative to find good motives in developing the moral through maghrib community’s movement of reciting the quran.4 it is also said as activator because the moral principles and ethics of islam are dynamic. islamic teachings are alive and support the moral of the muslims. dynamic also means elastic that imply that it always adjust to the changing times. when the age advances, the islamic thoughts to the ethical and moral formation is also flourish.5 this is why maghrib community’s movement of reciting the quran became one of the solutions to face the challenges of this age so that the globalization process can be filtered and neutralized from negative impacts. moreover, maghrib community’s movement of reciting the quran also has a role as innovator because islam provides an opportunity for the 4 m. abdul karim, op.cit, p. 190 5 ibid, p. 191 serli roisca: maghrib community’s qur’anic recitation movement | 35 believers to think ahead i.e, every time a new problem is found, it is faced with a new way of thinking. it implies that islamic thought is open, like the call of quran to pay attention to the signs of the skies, the earth and between them in order to make humans come to the conclusion that the universe and everything is well ordered, following a system in which each subsystem supports each other.6 modern indonesian muslim community needs al-quran to discuss the sub-title above, it is needed to look for the causes that lead to moral decadence due to the modern world and then propose the conception of the quran to overcome them. the brawl occurs everywhere, drug abuse is flourishing, and the increase of free sex among the teenagers is eroding the morale of the nation. one of the causes of this problem is the inappropriate use of time. if maghrib time is used to recite quran followed by a discussion of religion matters, it will give positive impact toward the moral formation of future generation. one of the facts of the moral decadence in indonesia can be seen from the phenomenon of the increasing number of teenagers who get involved in drug which is in short called nafza (narcotics psychotropic substances, and other addictive substances) abuse. the data from the national narcotics agency (bnn) show that in 2012 the number of nafza users among adolescents reached 3.6 million people. that number increased to 3.8 million people in 2013. the moral decadence of the nation shows that our community needs a program to build qur'anicharacter.7 the facts above show that the morale of the nation indeed should be considered, especially indonesia is proclaimed to get demographic bonus in 2020. demographic bonus is a period where the dependency ratio between the population of productive age with non productive age declines and thus reaches a rate below 50. that means each of the productive populations endure few productive age populations. to get the demographic bonus, the quality of human resources must be 6 ibid, p. 192 7 factsheet, bkkbn, genre, p. 1 36 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 increased to the maximum through education.8 therefore, to develop the potential of young generation as demographic bonus, it is clear that we need al-quran to face the challenges of this age. if the conception of the holy quran is capable and fit thus, it is true that the modern world requires al -quran. dr. zakiyah derajat in his book the role of religion in mental health states that the cause of the confusion in modern world is the lack of the balance between the development of reasoning and feelings. humans are lack of awareness on how the feelings influence their life. the tendency of using a logical thinking has forced the human to disregard their feeling as a result it damages their decision in determining the worldly policy. prof. hamka has his own views that the confusion of the modern world is caused by the teachings of karl marx which focused on the struggle of human to fulfill their need for food meanwhile in islam teaching it is not merely all about appetite need only.9 prof. dr. abu hanifa in his book pioneering philosophy also speaks about the confusion of the modern world. in his opinion, the cause of the chaos in modern world is humans only concern about logical thinking and materials, in which industry and trading become the center of their attention.10 on the other hand, according to holy quran, the chaos in modern society happens because people disobey the admonition in islam.                            and whoever turns away from my remembrance indeed, he will have a depressed life, and we will gather him on the day of resurrection blind. (q.s thaha: 124) the conception of the al-quran to answer the problems faced by the people could be easily found on the verses of the quran. in al-quran, we can distinguish right and wrong, true and false, and the good and the bad (q.s al-furqan: 1) because humans actually do not have the ability to 8 factsheet, bkkbn, bonus demografi, p. 1 9 hamka, pelajaran agama islam, (jakarta, pembimbing masa, 1970), p, 44 10 abu hanifah, rintisan filsafat, (jakarta, balai pustaka, 1950), p. 50 serli roisca: maghrib community’s qur’anic recitation movement | 37 determine which one is good and which iscorrect. with their mind, humans are only able to choose which one is good and which is bad. therefore, allah revealed the quran as a guide for all mankind. the quran teaches mankind everything that they need in their life in order to achieve salvation and happiness in the world and the hereafter life. 11                        and we have certainly diversified for the people in this qur'an from every [kind] of example, but most of the people refused [anything] except disbelief. (qs. al-isra: 89) so, the author has simply pointed out from the above conception that it is very clear that the modern world need al-quran as an active solution. therefore, we should perform, promote and maintain maghrib community’s movement of reciting the qur’an. the actualization of maghrib community’s movement of reciting the the qur’an as indonesian muslim culture the glory of islam that was achieved by the prophet muhammas together with his comrades encouraged and motivated all muslims who looked forward the glory in the years since then. hence, the jargon or slogan "return to the al-quran and sunnah” has become a rallying cry that many believed and felt in daily life, particularly in the framework of missionary endeavor and islamic movements. however, applying the call to "return to the al-quran and sunnah’ in the islamic movement is not an easy task.14 therefore, maghrib community’s movement of reciting the quran become one of the programs that is needed to be activated and supported due to two reasons. firstly, maghrib community’s movement of reciting the quran is expected to be a "counter" to the flow of information technology that almost takes controlour life, especially television, internet and etc. the word "control" means that most of our life appeared to have bonded as well as ended up with those current technologies. 11 m quraish shihab, mukjizat al-quran, (bandung, mizan, 2007), p 49 38 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 however, it does not necessarily mean that we "challenge" the modern life with technology that can not be denied. the technologies also have positive impact that providesus with knowledge and a lot of progress, but still some people are too attached with them. indirectly, the current technology, especially television has eroded social life, education, even the value of religion. furthermore, the erosion of value in social life, education, and religion led to multi tremendous effects on the behavior of human life, especially the erosion of morality. nowadays, juvenile delinquency turns to be a common occurrence: the use of narcotics, psychotropic and addictive zad, marital infidelity, adultery, and a number of other crimes. the second, the fundamentally one is the people problems today is the loss of al-quran teachings in their life. al-quran is no longer use as “guidance” in life. the loss that the author means is the "silence" of life in the practice of the quran. one of the "classic" problems that are still unfinished today is the issue of al-quran illiteracy. there are millions of muslims who are illiterate in reciting quran. that number will surely continue to grow when we question how many people are able to memorize the quran as well as understand and practice the teachings of it. if we make a percentage of people who can memorizeand practice the teaching of quran it is precisely that the percentage will decrease even exceed double-digit or even less than that one diggit. ironically the resonance of reciting quran today can only be heard in a few places such as islamic boarding schools, religious educational institutions, and in some big cities or villages that still have strong religious culture and can minimize the flow of technology. this condition is more worrying if we live in a village. actually, theflow of technology that goes into the village is not as large as in the city. ironically, in the city, the flow can be neutralized by more established educational institutions such as islamic schools and islamic boarding school that have qualified tutors or teachers, however, in the village, the globalization enters without hindrance at all. take a look at taman pendidikan al-qur'an (tpa) that can be analogized like kerakap growing on rocks in which the existence is not really visible. the tpa tutors also face some issues such as unsupported or unfriendly environment as well as minimal public appreciation for them. the efforts serli roisca: maghrib community’s qur’anic recitation movement | 39 that can be done to improve reciting quran culture through maghrib community’s movement of reciting the quran are as follows. 1. involving the entire element of community the one who responsible to save our generations from moral decadence through maghrib community’s movement of reciting the quran are all elements of society and certain institutions that dealt with religious issues so that this programcan be accepted in society and give broad impact as it is expected. in implementing this program, there are two main issues that should be considered. the first, this program should emphasize the cultural approach rather than the structural one. in addition, to activate the staffs of the ministry of religious affairs the program should also involve the entire community located in an area. the cultural approach to encourage reciting al-quran is the entry point to be emphasized because the ministry of religious affairs alone can not handle and achieve the target maximally if the community is not actively involved. take an example of the execution of musabaqoh tilawatil quran (mtq) program even the government program that was originally a cultural activitiy. mtq (formerly called the contest) was originated from people who want to motivate society to love the quran. unfortunately, that program has shifted to structural movement conducted by government authorities, which turn the program into mechanistic and ceremonial program only. culturally, the head of the ministry of religion in each area should embrace all elements of society, starting from community leaders, religious leaders, intellectuals, mosque youth associations, youth leaders, and of course the centers of al-quran teaching such as the association of qori-qoriah, quran development agencies and others organizations in each region. an embrace is addressed to identify the perceptions and feelings of all elements of society on the importance of the maghrib reciting quran community movement. 2. the need of room to enhance reciting quran competence 40 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 furthermore, to support the implementation of maghrib reciting quran community movement afterward, it is necessary to have more creative programs to achieve the objectives, for example it is necessary to conduct trainings for the tutors so that the quality of recitation teaching of quran can be improved. some others supported programs are also important in this context, such as not only usea recorded of reciting quran to announce that the prayer time is approaching, but also asking the members of community to recite quran alive to make them accostumed to recite al-quran.likewise, the programs to read the quran "one day one juz" or "one day one sheet" for the wider community can also actualize the quranic culture into indonesian muslim community. 3. the utilization of science and technology to face of challenges in modern age if the basic concepts of the islamic world view are actualized at various levels of sophisticated society and civilization, it will produce an integrated infrastructure for the distribution of knowledge.15 in this case, the challenge of modern age can be used as an opportunity to develop competencies to empower the advancement of technology and information. the human resources that will be the educators in maghrib reciting quran community movement must have a learner attitude. the success of an educator to take advantage of the existence of opportunities, of course, correlates to the success of the training program that has been described above. no doubt that one of the obstacles in maghrib reciting quran community movement is the way of reciting quran that is unattractive and boring. as excellence human resources, one must have creative ideas in tackling these problems. one of them is the use of advanced technology such as designing technology-based learning by making teaching media by utilizing audio-visual media on the internet. the creative innovations based on technology, of course, are very supportive in the process of teaching reciting the holy quran. conclusion from the description that has been explored in previous chapters, in general it can be concluded that the revelation of the first verses of the serli roisca: maghrib community’s qur’anic recitation movement | 41 quran does not only show the coherence and integrity of the answer of major and important issues that has happened. it means that any major problems, whether it is about the ideology or civilization, that is faced by moslems nowadays can be overcome by following the patterns and steps taken by prophet muhammad and friends with the principles of nuzulnya revelation of the qur'an. in short, the conclusions of this quranic scientific paper are: 1. to face the 21st century and the era of globalization, the qualified human resources are needed. the criteria of qualified human resources who have the personality and skills, physically and spiritually healthy, having steady and independent personality as well as the sense of responsibility in community and nationality through maghrib community’s movement of reciting the quran in indonesia are needed. 2. the role of maghrib community’s movement of reciting the quran in maintaining reciting al-quran culture is not only limited as moral stock filler sidelines of reciting activities for students, but also as a motivator, activator, as well as innovator 3. the modern world and the people need al-quran as an active solution. it completes the reason of the maghrib reciting quran community movement in indonesia that we should maintain and grapple together 4. there are some efforts in conducting maghrib community’s movement of reciting the quran. they are: a) the involvement of the entire community elements b) the need of room to enhance reciting quran competence and c) the utilization of science and technology in facing the challenges of this age. 42 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 bibliorgaphy factsheet, bonus demografi, bkkbn factsheet, genre, bkkbn mahmud hamdi, islam dan tantangan dalam menghadapi pemikiran barat, bandung: pustaka setia, 1998 muhammad tholhah hasan, prospek islam dalam menghadapi tantangan zaman, jakarta, lantabora press, 2003 m. abdul karim, islam nusantara, yogyakarta: pustaka book publisher, 2007 suharsono, islam & transformasi sosial, depok, inisiasi press, 2004 ziauddin sardar, tantangan dunia islam abad 21, bandung: penerbit mizan, 1999 aqidah and akhlak education in abdurrauf as-singkili’s thought hasan bakti nasution1, budiman2, amiluddin3 pascasarjana uin sumatera utara coresspondence: amilpardosi889@gmail.com absract : this study aims to analyze abdurrauf as-singkili's thoughts about moral education. the type of the research is qualitative, and the approach used in this study is qualitative naturalistic which intends to make a description of an event systematically and objectively by collecting, evaluating, verifying, and synthesizing evidence to support facts to obtain a conclusion. the research results show that: 1) abdurrauf as-singgkili's thoughts about moral education: abdurrauf's view is clearly about how important morality is in alife. there are two main side such, first, morality is seen from its substance. second, morals are seen from the aspect of their position in islamic law. substantially, moral teachings are inseparable from islamic teachings, those are quite an essential part in which related to human nature. 2) there are three media of sufism education by the thought of moral education that are implemented at the sheikh hamzah al-fansyuri islamic boarding school in fostering the morals of students through learning in the classroom, extra-curricular activities and independent training. according to alghazali the stages in moral development through the teachings of sufism by using takhalli (removing reprehensible qualities), tahalli (filling it with praiseworthy qualities) and tajalli (revealing the veil). however, in practice, students at the sheikh hamzah al-fansyuri islamic boarding school have not yet reached the tajalli stage. keyword: abdurrauf as-singkili’s; moral education introduction given the importance of understanding moral education in this institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 8, number 2, 2023 | page: 227-242 doi: http://doi.org/10.29240/ajis.v8i2.8094 academic journal of islamic studies hasan : abdurrauf as-singkili's thoughts about education aqidah akhlak | 228 age while implementing it in daily life. in this century, according to the author's view, moral decay is rampant, moreover, it is easier for someone to say harshly, insult, and even demean each other and still have the status of a student who is very old with him. if seen in electronic and mass media, many students do things that do not respect their teacher and even do things that are inappropriate for a student to do to their teacher. like saying rude, impolite and against the teacher. a person's inability to control himself makes him easily carried away by emotions which makes it easy for him to take actions or morals outside of humanity. nowadays, it seems as if they no longer care about moral education in islamic teachings. neglecting moral education that has been stipulated in islamic teachings will roil the faith, ignore the obligations that have been set by allah and have the potential to be fond of doing bad things. it is ironic when moral education is not implemented in every islamic educational institution. in this regard, school is one of the environments that shape personality characteristics. students will imitate what they see and feel in their school environment, which will become a habit that affects their daily life both at school and at home. today, an era which is full of slander and temptation, if children are not equipped with solid faith they will easily be trapped by slander and temptation. on the other hand, if a child is equipped with strong faith, he will not easily get caught up in the ugliness and juvenile delinquency. intense parental supervision is no longer needed because the child is aware that allah swt will always watch over him. many scholars have participated in campaigning akhlakul karimah to the people. one of the scholars who think about moral education in the archipelago is syekh abdurrauf as-singkili. this is evident from one of his famous works which discusses morality named mawa'iz al-badî'. the book contains a number of important pieces of advice in building morals. his full name is aminudin abdur rauf bin ali al-jawi tsumal fansuri as-singkili. he was born in singkil aceh in 1024 h or 1615 m. syekh abdur rauf as-singkil is also known 229 | ajis : academic journal of islamic studies, vol. 8, no. 2, 2023 as teungku syekh kuala. according to some accounts, his family came from persia or arabia who came to settle in singkil aceh at the end of the 13th century.1 syekh abdur rauf’s first religious education was obtained by his own father at dayah (madrasah), then continued education at barus led by sheikh hamza fansuri. among the sciences studied are religion, history, logic, philosophy, literature to the persian language. his scientific journey was continued in the middle east, such as egypt and mecca. in this area, sheikh abdur rauf studied with muhammad al-babili, egypt, muhammad al-barzanji, antolia. in mecca, sheikh abdur rauf lived for about 19 years to study about religion. 2 in this study, the research chose islamic boarding school of syekh hamzah al-fansyuri as the object of this research. syekh hamzah al-fansyuri islamic boarding school is one of the islamic education institutions located in oboh village, rundeng district, subulussalam city, naggroe aceh darussalam province. students in this pesantren consist of male and female students. one of the activities of the students in this pesantren is dalalil khairat and the trio oboh.3 the male and female students here are active in various activities at the pesantren school, including going to school in the morning, praying in congregation at the mosque, reciting the quran in congregation at the mosque, and also conducting mutual cooperation activities at the pesantren. it is not surprising that the male and female students here frequently play an active and disciplined role in their daily lives. they often maintain good manners with greeting and kissing the hands of the teachers when they meet. however, there are also a few students and female students who do not do this. there are some students who are ignorant when meeting teachers and do not fully participate in all activities at the sheikh hamzah al-fansyuri pesantren.4 based on explanation above, we can see that in the pesantren there are students who have commendable and non-commendable 1 abbas, syahrizal. mediasi dalam perspektif hukum syariah, hukum adat, dan. hukum nasional. i. (jakarta: kencana, 2009), hal. 5. 2 ibid. 3 observation in mosque of islamic boarding school of syekh hamzah alfansyuri on 30 januari 2023. 4 interview of ust. abidin lingga, teacher in islamic boarding school syekh hamzah al-fansyuri on 30 januari 2023. hasan : abdurrauf as-singkili's thoughts about education aqidah akhlak | 230 morals. this is what makes the author want to examine abdurrauf assingkili's thoughts about moral education at the syekh hamzah alfansyuri pesantren. according to the background above, the researcher will examine this issue by conducting a study of his thoughts by the title "abdurrauf as-singkili's thoughts about aqidah akhlak education and its implications at the syekh hamzah alfansyuri islamic boarding school." the author assumes that some of his works have a moral education content. abdurrauf as-singkili's thoughts about moral education prior to presenting the substance and position of morality in abdurrauf's thought, it is first emphasized that the word akhlaq is a term which is quite popular in the indonesian language which denotes the meaning of character, which is also sometimes the word aklak itself is often equated with adab meaning courtesy. morals are the key word in every discussion about human behavior, because by using the word morals it is better known, even in the text the word morals is found in the qur'an and the hadith of the prophet.5 morals mean temperament and behavior, while the term adab in the sense of language implies decency, education, parties and morals. then, the word adab was adopted into indonesian which means politeness, delicacy, good manners, and morals.6 thus the word adab, temperament is the same as morals. morals are the implications of reason, taste and revelation. in this study, five main topics of morality are presented. it is related to human existence as independent and responsible beings. in addition, morals are related to the human position as god's caliph who must prosper the earth and preserve it. it is related to the purpose of life in this world and eternal life in the hereafter. it also means the purpose of their creation as creatures of worship to allah. it is related to human existence as creatures of nature who want peace and happiness. the five integrated 5 al-mawardiy, abu hasan, adab al-dunya wa al-din, (kairo: dar al-fikr, 1966). 6 minister of education, kamus umum bahasa indonesia, (jakarta: balai pustaka, 1996). 231 | ajis : academic journal of islamic studies, vol. 8, no. 2, 2023 relationships culminate in the appreciation of tawhid (unity of god). this light triggers efforts to purify the soul and body, then gives birth to mahmudah morals as a blessing for oneself and other creatures, and places them in a noble and happy position in the world and the hereafter. abdurrauf based his views on the hadith of the prophet stating that the issue of morality is one of the important dimensions in islam, because morality itself concerns humans and their lives. in line with the human form that has a physical and soul, the study of morals does not only cover external issues, but also includes aspects of the human mind7. in the sense that the essence of islam is aimed at human welfare whose teachings concern moral improvement.the most perfect believer is a person who has commendable morals (akhaq al-mahmudah), otherwise life without morals will be meaningless.8 in his commentary, abdurrauf explained that a perfect believer is a person who receives light from allah, whose morals show the following characteristics in their daily life: (1) they like to make up with people who do bad things to them. (2). connecting friendship with other people up to the person who decided it. (3). giving to those who do not want to give. (4). always bring peace to people who make a mess. (5). talking to people who don't want to talk to them. (6). glorify those who insult. in the qur'an of surah al-qalam verse 4, the word khulq means character. in surah al-shu'ara' verse 137, the word akhlaq means habit. the word akhlaq is a plural form which means temperament (alsajiyah), behavior or basic character (al-tabi'ah), habits (al-'adat), good civilization (al-muru'ah) and religion (al-din) in connection with it, the term morals has become indonesian, which means manners or behavior. in discussing morality, the discussants linked their study to various aspects of islamic teachings. without spending a lot of space on this view of morality, here we will further discuss some of the main issues and aims of morality according to abdurrauf. 7 al-falimbani, abdussamad, sir al-saliki n fi thariqah al-sadat al-sufiyyah, jiuz ii. (surabaya, tp., tt.) p. 212. 8 abdurrauf as-singkel, umdat al-muhtajin,t.t: hal. 69-70. hasan : abdurrauf as-singkili's thoughts about education aqidah akhlak | 232 according to abdurrauf, by basing his thoughts on the quran and hadith, which shows that moral issues are a very important part of the life of a muslim, so that morality in his view becomes a support for strengthening the position of lineage. for this reason, according to abdurrauf, there are two things that are the basis for achieving heights and glory. he explained, superiority is due to reason and adab, not because of origin and lineage, because that person whose manners are bad, then his lineage is in vain. people who are weak in mind, it will also affect the glory of their origin. with this view, he wrote two things, nothing more than both. first, bring faith in allah swt. second, giving benefits to all muslims. and two things that are very evil more than any other evil. first: associating partners with allah swt. second, giving harm to all people who are muslims.9 abdurrauf's view is clear how important morality is in one's life. in outline, this study has two main sides. first, morality is seen from its substance. second, morals are seen from the aspect of their position in islamic law. substantially, moral teachings are inseparable from islamic teachings, in fact they are quite an essential part, and this is also related to human nature itself. for this, it is understood how humans should behave in an islamic way towards khaliq, each other and towards all other creatures of allah's creation. it must also be understood that human nature is very much in accordance with moral teachings, because in this case, mankind as god's creation knows exactly what he has ordained. meanwhile, according to the shari'a, morals are part of islamic teachings.10 that is why the study in this section of morality must be seen both in terms of substance and in terms of its position in the shari'a. in the view of islam, good morals (akhlaq al-mahmudah) are a legacy of humanity which has been passed down from generation to generation. if a generation has taken part in good morals, then the task of the prophets and apostles sent by god at that time guided their morals to be even better. the apostolic and prophetic task itself is 9 abdurrauf as-singkel, lu’ lu’ wa al-jawhar, t.t: p. 4 10 bukhari, shahih bukhari t.t: p. 4. 233 | ajis : academic journal of islamic studies, vol. 8, no. 2, 2023 synonymous with moral improvement. people who reject the prophets and messengers are essentially rejecting good morals. on the other hand, people following the guidance of the prophets and apostles are following good morals. reluctance to accept good morals is the source of the downfall of human society. every time there was a destruction of the moral values of mankind, allah sent the next prophet and messenger to restore their moral values, and so on until the prophet muhammad saw.11 in this matter, abdurrauf in his book umdat al-muhtajin describes various attributes of allah which become the morals of muslims, then from these attributes of allah they become muslim morals (abdurrauf, 'umdat al-muhtajin, t.t: 25). regarding the issue of divinity, especially related to the attributes of god which are then linked to human morals, abdurrauf combines two schools of thought, namely the ash'ariyah understanding from mutakallimin with the junaidi albaghdadi understanding from sufis. the first seems to be his tendency to maintain the sanctity of allah from a similarity with his creatures, while the second shows only one essential form. abdurrauf's moral teachings, outwardly, appear to be intact following the example of the prophet muhammad. according to him, obedience to the prophet is based on the fact that the prophet muhammad is a mercy to creatures.12 abdurrauf based his views on the word of allah which explains that allah sent the prophet muhammad to this world to be a mercy to the universe. when examined carefully and in depth, the morals taught by sheikh abdurrauf are actually the basic teachings of islam whose foundations are faith which are based on the koran and the hadiths of the prophet muhammad saw. faith as the basis of morality, for example being honest is an implementation of faith that is embedded in the chest of a believer. in this connection, it is stated that allah has purified the prophets abraham, isaac and jacob by bestowing them with high morals, that is, always reminding people of the afterlife. faith in allah shows that fate directs a person to deeds and 11 abdul, ali halim mahmud, islam dan pembinaan kepribadiaan, (jakarta; akademika. pressindo, 1995), p.198. 12 abdurrauf as-singkel, tanbih al-mashi, t.t. p. 47 hasan : abdurrauf as-singkili's thoughts about education aqidah akhlak | 234 actions that are clear, clean and free from impurities that come from outside the self.13 abdurrauf is of the view that a person's moral is upheld by the monotheistic creed, because words are confessions that form the basis of a believer's life. creed as an affirmation of views on worldly life. the embodiment of the meaning of the shahada means to outwit evil, truth to ward off error. truth is manifested in all forms of gestures and can be witnessed. the creed is not only an indicator of faith, but at the same time a proclamation of the establishment and the beginning of taking the path. creed means testimony in life and as self-identity. confession permeates the soul that directs humans to islamic morality (damanhuri, 2013: 100). indonesian scholars are called upon to rectify the deviant teachings of islam. by writing hadith books, among them, nuruddin arraniri, he collected a number of hadiths in his work, hidayat al-habib fi at-targib wa at-tarhib. abd rauf as-singkili wrote two books of hadith comprising: 1) explanation of the book arba'in hadith by annawawi, 2) abd rauf as-singkili also wrote the book al-mawa'iz al-badi'ah, this book contains a collection of hadiths qudsi (hadith whose pronunciation is from the prophet saw, but the meaning is directly from allah swt).14 mawa'izhul badi'ah is one of the hadith works, namely the work of alsingkili. the work can be said to be the first hadith work in the archipelago. although it was preceded by nuruddin al-raniri with his work hidayat al-habib fi al tagrib wa'l-tarhib, the important thing to note is that the existence of these works filled the void in works produced by nusantara scholars in the xvii century. the book mawa'izhul badi'ah by abdur auf as-singgili is a book that discusses the hadith of the prophet, morals, and sufism. description of moral teaching by holding on to the science of sufism. this manuscript is a copy of abdurra'uf's work pages 208-211, containing advice for students. pages 212-216 science of origins. starting from page 13 abdurrauf as-singkel, turjuman al-mutafid, t.t. p. 457 14 musyrifah sunanto , peradaban islam indonesia. (jakarta: pt. raja grafindo persada, 2010), p. 298. 235 | ajis : academic journal of islamic studies, vol. 8, no. 2, 2023 218 entitled dhiya al-wara ila suluki thariqati l-ma'budi l-'ula meaning that explaining humans to walk for the path of the highest god. the book of mawa'iz al-badi'ah by sheikh kuala, has received studies from several researchers, both domestic and foreign scholars. voorhoeve, the results of his research explained that the mawa'iz book was indeed the work of sheikh kuala. this work was later translated by abue bakar, which was published by the aceh documentation and information center (pdia: pusat dokumentasi dan informasi aceh) in 1980. the study was only in the form of identifying the works of sheikh kuala, did not discuss an aspect that focused on the contents and contents of the book of mawa'iz albadi'ah. this study has provided information about the authenticity of syiah kuala's work (damanhuri, 2013: 105). al-singkili is a scholar who is very productive in producing works. his expertise in composing appears in his works. in the preamble section, he frequently explained the content of the work before explaining the content. as in the work of mawa'izhul badi'ah, al-singkili clearly stated its contents. t. iskandar states "... this work consists of fifty teachings and is written based on the qur'an hadith, sayings of the prophet's companions and great scholars". in contrast to wan mohd. shaghir argued that in his work of mawa'izhul badi'ah, half of it is taken from the words of allah ta'ala. and half of it, i took from the words of rasulullah s.a.w. and half of it is taken from the words of a friend of r.a. and half of it is taken from the words of hukama and scholars who are 'amilin rahmatullah 'alaihim". according to abdurrauf, in manifesting various virtues, the function of faith is inseparable from the stated function of faith. someone who has been able to live up to the meaning of monotheism within himself, brings up various commendable moral qualities as a reflection of his soul.15 in the book of mawai'z al-badi'ah, abdurrauf mentions a soul that always gets light from reading the words of allah, the hadith of the prophet and the advice of scholars, and finds success in his life. thus, abdurrauf's view can be understood that the highest good grows from philosophical or religious enlightenment based on 15 abdurrauf, umdat al-muhtajin., t.t: p1-5. hasan : abdurrauf as-singkili's thoughts about education aqidah akhlak | 236 speculative reasoning and metaphysical wisdom. in this connection, according to abdurrauf, reason plays a very important role in morals. abdurrauf said that some scholars are of the opinion that happiness can be obtained for people who make their minds as kings, their desires as ransom. woe to those who make their lust a king and their reason a ransom16. so according to abdurrauf, moral actions cannot be separated from rational considerations, humans can think for themselves about whether their behavior is good or bad, because the actions themselves will bring goodness and happiness to the doer himself. so whatever is done that has been considered by reason will bring benefits and happiness. implications of abdurrauf as-singkili's thoughts about moral education in human life, morals are the most important basis in forming human beings who believe. morals must exist and be owned by every human being to carry out daily life. therefore, for humans morals have a very important role in relation to allah swt and fellow human beings. education plays an important role in forming a moral person. so that in everyday life it is very important to develop morals in a direct and consistent manner as a result of the implementation of the morals themselves. the educational material taught at the sheikh hamzah alfansyuri pesantren on the formal path is religious knowledge taught by teachers who are alumni of sheikh hamzah al-fansyuri himself and for general knowledge that has been provided at the pesantren, students learn it by studying at educational institutions at the islamic boarding school, namely in junior high (wustha'), and high school ('ulya). in this case, all students are required to live in the cottage (dormitory). returning to the discussion of subject matter managed by the sheikh hamzah al-fasnyuri pesantren, learning materials are not chosen based on the discussion but according to the order of the material contained in 16 damanhuri, akhlak perspektif tasawuf syekh abdur rauf as singkili. (jakarta: lectura press, 2013), p.110 237 | ajis : academic journal of islamic studies, vol. 8, no. 2, 2023 the classic books (yellow book) such as nahu, syaraf, tafsir, and others. the main interpretation used is the jalalain interpretation. it is in line with the opinion by ust. alimsyah, s.pd.i : ”this interpretation is easier to understand, uses simple language, and the learning is able to reach the target of graduating in the specified semester. in addition to these books, there are additional subjects as supplementary materials that should be learnt including imlak, mahfuzāt (memorization) and qirā'at”. (interview with the educator head of syekh hamah al-fansyuri pesantren named ust. alamsyah, s.pd.i on monday, 22 may 2023) based on the author's study of formal education material at the sheikh hamzah al-fansyuri pesantren which contains material on religious studies and general science, it seems that the message from abdurrauf's thoughts about educational material that places the universe as a means to know god has no real implications for educational material in sheikh hamzah al-fasnyuri pesantren. the implication of abdurrauf's thought is more of a religious doctrine contained in the study of the science of monotheism which asserts that the universe is proof of god's existence. abdurrauf's thoughts which reveal that nature is a verse of the kauniyah of allah swt, through the verse of kauniyah of allah provides information about his oneness and majesty which places the importance of understanding the sālik or student correctly about nature, is not followed by the policy of the educational institution of sheikh hamza alfansyuri to incorporate general material or subjects into their curriculum. so that abdurrauf's thoughts were only inherited in the form of religious doctrine alone. according to abdurrauf, nature is proof of the oneness of allah. it can be understood because of the existence of the universe with order so that nature is not damaged and destroyed because chaos is proof of god's power. understanding the rules of nature with its perfection will lead someone to believe in the perfection of allah. universe is the designation for everything other than allah. the word universe" was formed because it is a means to know the existence of allah and to show hasan : abdurrauf as-singkili's thoughts about education aqidah akhlak | 238 the existence of allah. therefore natural science is very important to bring someone to realize the oneness and existence of allah swt.17 furthermore, moral development through the process of implementing sufism values will provide an outcome in each individual, as is the case with changes in individual behavior or attitudes, reflecting a person who has good morals. thus, changes in the morals of the male and female students can be differentiated or scoped into three parts. it is in line with the opinion of quraish shihab, namely several scopes of morality originating from the qur'an and hadith are in the following: a. morals towards allah swt that is an acknowledgment that there is no god but allah swt and everything on earth is the creation of allah swt. this is a form of morality towards allah swt. there are several behaviors that must be done, including: 1) always be grateful to allah swt for all his gifts 2) believing in the oneness of allah and his perfection 3) obeying in carrying out all his commands and always staying away from all forms of his prohibitions. the reflection of morals towards allah swt is based on his various words, as has been explained in previous theoretical studies. people do amar ma'ruf nahi munkar meaning all forms of goodness and then leaving all forms of disobedience, set forth in (qs. ali imron verse 104). always be grateful for all the blessings of allah swt, in (qs. ibrahim verse 7). obeying allah swt and not to other than allah swt, in (qs. al-a'raf verse 3). believing that allah swt is the most perfect, in (qs. al-hasr verse 24). 17 abdurrauf as-singkel, tanbīh al-māsyi, ms.b., h 2-3. 239 | ajis : academic journal of islamic studies, vol. 8, no. 2, 2023 b. morals to fellow human beings morals towards fellow human beings include not doing negative things such as hurting others, killing, taking something that does not belong to them and hurting feelings, by telling all the disgrace of fellow humans to others. as for one of the behaviors that reflect morals to others, namely by glorifying their neighbors. c. morals to the environment it means to preserve the environment and take care of things that are around humans, be it animals, plants, or inanimate objects. with this, humans have carried out their duties as caliphs on earth by means of preservation, maintenance and protection as well as guidance so that all living things can achieve the goals they aspire to.18 in the various scopes of morals that have been mentioned above, it is an illustration of a moral change from the basis of coaching through the process of implementing moral values, so as to provide an outcome in each individual, as is the case with changes in individual behavior or attitude better before character building implementation. every good behavior reflects a person with morals. as with the concept of akhlakul karimah, according to firdaus in the journal al-dzikra which states that, good people are often called people who have morals, while people who do not have good behavior are called people who have no morals. conclusion based on the research above, the researcher conclude that abdurrauf's view is clear how important morality is in one's life. in outline, this study has two main sides. first, morality is seen from its substance. second, 18 shihab, m. quraish, wawasan alquran tafsir maudhu’i atas pelbagai persoalan umat. (bandung: mizan, 1996), hal. 32. hasan : abdurrauf as-singkili's thoughts about education aqidah akhlak | 240 morals are seen from the aspect of their position in islamic law. substantially, moral teachings are inseparable from islamic teachings, in fact they are quite an essential part, and this is also related to human nature itself. for this, it is understood how humans should behave in an islamic way towards khaliq, each other and towards all other creatures of allah's creation. abdurrauf's moral teachings, outwardly, appear to be intact following the example of the prophet muhammad. according to him, obedience to the prophet is based on the fact that the prophet muhammad is a mercy to creatures. abdurrauf based his views on the word of allah which explains that allah sent the prophet muhammad to this world to be a mercy to the universe. when examined carefully and in depth, the morals taught by sheikh abdurrauf are actually the basic teachings of islam whose foundations are faith which are based on the koran and the hadiths of the prophet muhammad. abdurrauf is of the view that a person's morals are upheld by the tawhid creed, because speech is a confession that forms the basis of a believer's life. shahada as an affirmation of views on worldly life. the embodiment of the meaning of the shahada means to outwit evil, truth to ward off error. truth is manifested in all forms of gestures and can be witnessed. the shahada is not only an indicator of faith, but at the same time a proclamation of the establishment and the beginning of taking the path. shahada means testimony in life and as self-identity. confession permeates the soul that directs humans to islamic morality. 241 | ajis : academic journal of islamic studies, vol. 8, no. 2, 2023 references riddell, peter g. (2001). islam and the malay-indonesian world: transmission and responses (dalam bahasa inggris). hurst. isbn 9781850653363 abbas, syahrizal. mediasi dalam perspektif hukum syariah, hukum adat, dan. hukum nasional. i. jakarta: kencana, 2009 abdul, ali halim mahmud, islam dan pembinaan kepribadiaan, jakarta; akademika. pressindo, 1995. abdurrauf as-singkel, lu’ lu’ wa al-jawhar, t.t. __________________, tanbih al-mashi, t.t. __________________, tanbīh al-māsyi, ms.b. __________________, turjuman al-mutafid, t.t __________________, umdat al-muhtajin,t.t. al-falimbani, abdussamad, sir al-saliki n fi thariqah al-sadat al-sufiyyah, jiuz ii. surabaya, tp., tt. al-mawardiy, abu hasan, adab al-dunya wa al-din, kairo: dar al-fikr, 1966. amin, samsul munir, and baihaqi nu'man. rekonstruksi pemikiran dakwah islam. amzah, 2008. bukhari, shahih bukhari t.t. damanhuri, akhlak perspektif tasawuf syekh abdur rauf as singkili. jakarta: lectura press.2013 depdikbud, kamus umum bahasa indonesia, jakarta: balai pustaka, 1996. moleong, l. j., metodologi penelitian kualitatif. bandung: pt remaja. rosdakarya, 2010. rinkes, d.a., abdoerraoef van singkel: bijdrage tot de kennis van de mystiek op sumatra en java. ph.d. diss., leiden, hal. 1909. sardar, ziauddin; yassin-kassab, robin (2013). muslim archipelago (dalam bahasa inggris). hurst publishers. isbn 9781849043083. shihab, m. quraish, wawasan alquran tafsir maudhu’i atas pelbagai persoalan umat. bandung: mizan, 1996. https://books.google.co.id/books?id=tq1v_v4haj4c&pg=pa125&dq=abd+al-rauf+as-sinkili+english&hl=id&sa=x&ved=0ahukewjjg4h919jdahwhui8khuk4auiquwuiqtad#v=onepage&q=abd%20al-rauf%20as-sinkili%20english&f=false https://books.google.co.id/books?id=tq1v_v4haj4c&pg=pa125&dq=abd+al-rauf+as-sinkili+english&hl=id&sa=x&ved=0ahukewjjg4h919jdahwhui8khuk4auiquwuiqtad#v=onepage&q=abd%20al-rauf%20as-sinkili%20english&f=false https://id.wikipedia.org/wiki/international_standard_book_number https://id.wikipedia.org/wiki/istimewa:sumber_buku/9781850653363 https://books.google.co.id/books?id=hxr1aqaaqbaj&pg=pa51&dq=abd+al-rauf+as-sinkili+english&hl=id&sa=x&ved=0ahukewjjg4h919jdahwhui8khuk4auiquwuisdae#v=onepage&q=abd%20al-rauf%20as-sinkili%20english&f=false https://id.wikipedia.org/wiki/international_standard_book_number https://id.wikipedia.org/wiki/istimewa:sumber_buku/9781849043083 hasan : abdurrauf as-singkili's thoughts about education aqidah akhlak | 242 suharsimi arikunto , prosedur penelitian suatu pendekatan praktik. jakarta: pt rieneka cipta, 2006. sunanto, musyrifah, peradaban islam indonesia. jakarta: pt. raja grafindo persada, 2010. ajis : academic journal of islamic studies vol. 4, no. 1, 2019 iain curup – bengkulu | p-issn 2580-3174, e-issn 2580-3190 doi: 10.29240/ajis.v4i1.844 contextual learning and its contribution to the understanding of islamic education 1kusen, 2rahmad hidayat institut agama islam negeri (iain) curup kusenpasca1968@gmail.com abstract: this study aims to develop contextual learning tools for islamic education through contextual learning that is valid, practical and effective. the subject of this study was students grade seven junior high school on odd semester of rejang lebong. this research is a development research whose procedure consists of ten steps, namely: (1) problem identification, (2) information collection, (3) product design, (4) design validation, (5) design improvement, (6) product testing , (7) product revisions, (8) usage trials, (9) final product revisions, 10) mass production, so that the syllabus, teaching implementation plan, modules and worksheets are valid, practical and effective. data collection techniques are carried out by observation, questionnaire, and test results. the data collected was analyzed by percentage. the results of this study are: syllabus, teaching implementation plan, modules and student worksheets that have been validated by the validator are valid. then based on the response of students to the module and student worksheet grade seven islamic education in rejang lebong is practical. then the teaching implementation plan, modules and student worksheets provided in the learning process are effective. keywords: contextual learning, islamic education introduction based on the grand tour, islamic education (pai) in junior high school in rejang lebong is still not optimal. this can be seen from the lack of quality of the learning, both in mastery of the material and in the formation of personal muslims who have faith and piety. the low quality of learning in islamic education (pai) in junior high school in rejang lebong district is thought to be inseparable from the learning process carried out. because the lack of maximum learning process will greatly affect the results / output. looking at this reality, quality control is needed, namely by developing contextual learning devices in the learning of islamic religious education (pai), mailto:kusenpasca@gmail.com 56 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 with the aim that they can be seen, observed, analyzed and in turn determined the right steps in an effort to make better learning improvements both through contextual learning. based on the results of these observations, it is important to conduct research as an effort to improve the quality of learning related to islamic religious education through the development of contextual learning tools on pai. the aim is to realize the implementation of a quality learning process in junior high schoolin rejanglebong. this research, viewed from the aspect of objectives, is a qualitative descriptive study. this research according to bodgan and taylor in his book lexy j. moleong is "research procedures that produce descriptive data in the form of written or oral words from people or observed behavior"1. this is also in line with the things stated "descriptive method investigation aimed at solving problems that exist in the present "2, while traves in the introduction to research education by alimudintuwa states" methods are designed to gather information about real or ongoing conditions."3 the subjects of this study were students grade seven in odd semester of the rejang lebong. if the data obtained was unclear or needed more detailed and accurate clarity, the researcher would repeat it again so that the results or information were accurate. in this study the technique used was a snowball sampling. data findings validation of the islamic education module the islamic education module developed with contextual learning is designed and discussed with the supervisor, then validated by islamic religious education experts. when the islamic education module is validated by the validator, the researcher is directly involved in discussing with the validator to improve the module. the validator's activities are carried out in the form of filling in the validation sheet of the islamic education module and then having discussions with the validator to obtain a valid islamic education module. broadly speaking, the results of the validation of the islamic education module can be seen in table 1 below. 1 moloeng, lexi, metode penelitian kualitatif, bandung, remaja rosdakarya, 2003, p. 3 2 winarno surakmad,pengantar penelitian metode dan riset, bandung, tarsito 1990, p.139 3 tuwa, alimudin, pengantar metode penelitian, ui, 1993, p. 71 kusen, rahmad, contextual learning…| 57 tabel 1. the result of validation of islamic eduation module no aspect that is evaluated validator total max score % conclusion 1 2 3 4 1. material 48 42 40 4 177 220 80 valid 2. presentation 51 41 42 49 183 240 76 valid 3. language and bahasa dan legibility 21 23 20 23 87 120 73 valid total 447 580 77 valid table 1 shows that the results of module validation for each aspect range from 73% to 80%, as a whole the islamic education module is classified as valid with a 77% percentage. if referring to the opinion of riduwan (2005; 89), that is between 61 80 is valid. thus according to the criteria of the assessment results obtained by experts, the islamic education module for grade seven odd semester is valid. this means that the islamic education module as outlined in the material is in accordance with the curriculum, the presentation of material has referred to contextual learning, and the language used is in accordance with the indonesian spelling that is refined and communicative. validation of islamic education student worksheets (lks) broadly speaking, the results of the validation of islamic education student worksheet (lks) can be seen in table 2 below. tabel 2. the sesult of validation of islamic education student worksheers no aspect that is evaluated validator tota l max score % conclusion 1 2 3 4 1. material 51 41 42 49 183 240 76 valid 2. presentatio n 48 42 40 47 177 220 80 valid 3. language and legibility 21 23 20 23 87 120 73 valid total 447 580 77 valid 58 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 table 2 shows that the results of student worksheets (lks) validation for each aspect ranged from 73% to 80%. overall, islamic education lks is classified as valid with a percentage of 77%. this means that the islamic education lks as outlined in the material is in accordance with the curriculum, the presentation of material has referred to contextual learning, and the language used is in accordance with the indonesian spelling that is refined and communicative. the practicality of the islamic education module through contextual learning the practicality of the islamic education module through contextual learning was seen through the results of trials in senior high school of grade seven odd semester in rejanglebong district. the module trials were conducted in 6 meetings. information on data obtained through student response questionnaires and observation sheets by the teacher. lembar angket respon peserta didik diberikan setelah peserta didik menyelesaikan proses pembelajaran selama 6 kali pertemuan. untuk lebih jelasnya dapat dilihat dalam tabel 3 berikut. student response questionnaire sheets are given after students complete the learning process for 6 meetings. for more details, see the following table 3. table 3. results of questionnaire responses of students in the implementation of islamic education teaching materials through contextual learning no statement students’ score max score % 1. module is interesting to be learned 31 40 77,5 2. colour module that is displayed is interesting the students’ interest in learning 27 40 67,5 3. material that is developed related to contextual 31 40 77,5 4. direction of the module can be understood easily 24 40 60 5. the pictures in the module is easy to be understood 29 40 72,5 6. the using of module can involve participation students’ learning so that 29 40 72,5 kusen, rahmad, contextual learning…| 59 students’learning activity is increase 7. students is excited to learn islamic education with using the module 30 40 75 8. material is easy to be understood in answering the questions of islamic education module 29 40 72,5 9. the understanding on the pictures is easy to be understood in explaining the study case 29 40 72,5 10 the islamic eduacation module presentasion is easy to be understood. 27 40 67,5 11 the material with creative sentence can help students in mastery the concept. 26 40 65 12 the logic explanation can be done by students that can facilitate the mastery concept. 28 40 70 13. the using of module according to the time provided 29 40 72,5 14. practice in answering the questions can help students in undertanding the concept 31 40 77,5 table 2 shows that the percentage of student evaluations of the grade seven islamic education module in junior high school in rejanglebongranged from 60% 77.5%. thus the modules taught in class can be said practical. the practicality of the learning device can be seen from the results of observations in the contextual learning process in grade seven of (smpn 1) junior high school in rejang lebong regency, whether it can be used properly by students or not, and whether there are obstacles in using the module. observations were made while using this module by researchers observed by islamic education teachers, namely wiwik mahardika. broadly speaking, the results of these observations can be seen in the following table: 60 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 tabel 4. learning implementation assessment of aspects meeting implementasionof learning process i ii iii iv v vi total 94 99 97 100 102 101 max score 125 125 125 125 125 125 precentage (%) 75 79 78 80 82 81 based on the results of observations in the first meeting to the third meeting, the implementation of learning is good. then in the fourth to sixth meeting, the implementation of learning was very good. the thing can be seen in table 4 by looking at the percentage of observers' assessment of the practicality of the islamic education module by using contextual learning at each meeting, which is seen to increase the understanding of students. the percentage of the assessment ranges from 75% to 82%. effectiveness of the islamic religious education module with contextual learning based on the results of the management of test results data, it can be seen that the highest score obtained by students is 98 and the lowest value is 52. from the data given to 8 students, two students whose values are still incomplete, 52 and 64, should the students have to 70 is based on the minimum completeness criteria (kkm), and 6 students get the score above completion. discussion validation of syllabus, lesson plan (rpp), modules and lks of islamic education through contextual learning contextual learning is actually not a new approach, but its implementation in the world of learning is still not optimal. according to the results of nuri maryadi's research, it was explained that the development of learning devices could be applied to islamic education subject to improve student learning activities4. based on the results of observations, namely the lack of maximum in its application because there is still the assumption of teachers that the 4result of research nuri maryadi, 2010; 102 kusen, rahmad, contextual learning…| 61 contextual approach is difficult, complicated requires a lot of space, cost and time. even if it is seen in fact the concept of the contextual implementation of contextual learning is very effective, facilitating teachers and facilitating students in understanding5. so the notion that contextual learning is difficult might be due to a lack of understanding of the theory. on the other hand, many teachers are satisfied when they see students who seem to be busy working and moving, especially if the benches and tables are arranged in groups and students sit facing each other, this situation is not the true characteristic of active learning students. this is the true meaning of active learning by students. errors in choosing methods and learning resources for students also have a major influence in understanding what is conveyed by the teacher. on the other hand, the learning conditions and climate also need to be considered, the participation or involvement of teachers, principals and school officials in fostering religious behavior of students, the education program character called akhlaqul karimah in junior high school in rejang lebong, adequate spiritual facilities adequate in learning islamic education: prayer room, al-qur'an, besides being physically active, it is also followed by active mentality, which is often asking questions, questioning other people's ideas and expressing ideas. all of them are factors that influence each other to build good learning achievement. without the involvement of all parties in learning, it cannot be obtained achievements in learning students. comfortable conditions in students will provide mental development to the students themselves. the validation results show that the syllabus, lesson plans, modules and student worksheets of islamic education are designed according to the validator's suggestions and are valid (73 80%). this means that the syllabus, lesson plans, modules and student worksheets of islamic education tested in grade seven of junior high school in rejang lebong have been able to provide good understanding to students and can be measured. the contents of the syllabus, lessons plan, modules and student worksheet are in accordance with the subject matter that is in the syllabus and textbook in the first semester of grade seven in junior high school. as explained by winkel (1996; 297), namely: 1) subject matter must be relevant to the learning objectives to be achieved, 2) subject matter must be in accordance with the level of difficulty with the ability of students to receive and process the material, 3) subject matter must can support students' learning motivation, 4) subject matter must be able to help students actively involved in conducting 5 result of interview wiwik mahardika, s.pd.i, guru agama, on october, 15 2013 in front of grade seven room 62 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 various learning activities, 5) subject matter must be in accordance with learning procedures. syllabus, lessons plan, modules and student worksheets of islamic education for grade seven of junior high school in odd semester, are in accordance with 7 contextual components, namely: constructivism, inquiry, questioning, learning community, modeling, reflection and autentic assessment. the use of language in the syllabus, lessons plan, modules and student worksheets islamic education, has used enhanced spelling.this can be seen in simple and clear sentences. physically, the appearance of syllabus, lessons plan, modules and student worksheets of islamic education,is quite interesting. as explained by arin, each book or module given to students should have an attraction that is reflected in the content so that students who read will be interested in deepening it.in this regard, the islamic education education module is also supported by the lessons plan which is developed based on contextual components. practicality of syllabus, lessons plan, modules and student worksheets of islamic education on contextual learning based on the observations of the implementation of learning, it can be seen that the syllabus, lesson plans, modules and student worksheets of islamic education for grade seven of the first semester of the junior high school in rejang lebong district can be said to be practical. the implementation of learning by using syllabus, lessons plan, modules and student worksheets of islamic educationthrough contextual learning can be identified through the observation sheet for each syllabus, lessons plan, modules and student worksheets of islamic education. the focus of observation is only on the use of those by the teacher, whether it is in accordance with the lessons plan and the obstacles encountered when the implementation of learning takes place. based on the results of observations it can be known that the teacher has carried out learning in accordance with the syllabus, lessons plan, modules and student worksheets. before the teacher carries out the learning process, students are asked to recite for 15 minutes. next the teacher explains the learning goals and motivates students to learn. the teacher provides an opportunity for students to ask material questions taught last week, so that students continue to recall the material that has been taught. then the teacher explains the material delivered with enthusiasm by not forgetting each kusen, rahmad, contextual learning…| 63 explanation given to the students, the teacher is able to connect with the real world presented in the class so that students add to their understanding. the issue of time is a problem in the process of learning. when the teacher explains the problem, the time feels short, and of course it becomes a problem that needs to be considered for added lesson hours. effectiveness of the lessons plan, modules and student worksheets of islamic education on contextual learning the quality of products produced from the development of teaching devices can be determined validity, practicality and effectiveness. aspects of effectiveness can be seen from the increase in motivation to learn students who are carried out by the teacher is an indicator of success in the learning process. the effectiveness of lesson plan, modules, syllabus, and student worksheets can be seen from the learning outcomes of students. based on the test results of students’ junior high school in rejang lebong who use syllabus, lessons plan, modules and student worksheets of islamic education in contextual learning it is good. it can be seen from 8 students who took the final test, only 2 students whose scores were still below the kkm of 70. this means that the use of those in the contextual learning of students is complete. thus, the use of syllabus, lessons plan, modules and student worksheets of islamic education in contextual learning has been effective. based on data observation and analysis, the activity that most often appears and successfully carried out in the classroom is discussion. discussions conducted either with peer groups or small groups are formed to hold discussions on the material presented in the module and worksheets developed through contextual learning. these activities predominantly appear in the learning process, participate in classes, ask questions, compare their own answers with friends' answers. thus that student worksheets of islamic education can enable learning of students. other activities that can be seen are, that students do other tasks or fill complete the module, student worksheets through the notes provided. then students can explain the material in front of the class to demonstrate their ability to master the material provided, there are also those who ask questions when there is material that has not been known, then there is also a comparison between the material provided with conditions outside the class in providing answers to the question presented, then you are involved in the activity. such conditions indicate that contextual learning with the development 64 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 of islamic religious education contextual learning devices gives an increase in student activities getting better. obstacle factor in learning islamic education (pai) using a contextual approach, there are several the main inhibiting factorsoriginating from students. these factors include the state of students, learning, playing and community environment, and learning motivation of students. the explanation of each factor is as the following. 1. condition of students the point is the situation of the students with each individual difference that they have included: intelligence, character and background. in one class, there are smart, moderate, and less intelligent children. there are also children who are naughty, quiet, angry, and so on. in overcoming this problem the teacher should not be too attached to the differences in individual learners, but the teacher must see the students in their classics classically, even though the two individual children must also receive attention.as what has been explained, the most important thing is that the teacher must be good at managing the class, even though this is difficult. 2. learning environment playing and socializing students in the classroom students are taught a variety of knowledge and habituation, but if it is not supported by the learning environment at home, their environment plays, and community then it is like sand will be dragged by waves. according to syafa'at, it was explained that parental supervision, role models or just an effort to remind children was needed. for example, the number of children is usually in the school accustomed to reciting because the school is off the parents at home reminded to repeat the lesson to teach it, parents help students make the knowledge received in school become a habit6. this is very often neglected by parents in helping the success of teaching islamic education (pai) in schools and developing their children's religious education. 3. motivation of students motivation means encouragement. quoting what was conveyed by mr. syafa'at that students were all kinds of things, if the motivation of good 6 result of interview on september 2 2013, at 09.00 kusen, rahmad, contextual learning…| 65 students students would be happy to learn and the learning objectives were easier, but conversely also the learning motivation of students who lacked hampered the process of achieving learning goals. if the teacher depends on cleverness the skill of managing the class, it is not easy to manage the class. motivation of students who are low in learning becomes an inhibiting factor in the implementation of contextual learning. the low motivation of students is also indicated because of the lack of motivation and supervision of parents of students on the learning process of children. motivation as a factor of inner function creates, underlies, and directs actions. this motivation can determine the success or failure in achieving the goal so that the greater the motivation, the greater the success of a person. like what researchers have observed students that sometimes they are lazy to learn, afternoon hours are weak and so on. furthermore, from the teacher factors that hinder the implementation of islamic education learning with a contextual approach are: 1) errors in determining the material, choosing the right method and learning source, and 2) contextual demanding that the teacher has soft skills, personality competencies, perseverance and regular supervision. supporting factors 1. input students as revealed by the teaching teacher that the input of students who will study in the junior high school in rejang lebong district is done through such rigorous selection, namely by the test of reading do'a-do'a, reading and writing tests as well as interviews so that attitudes and student behavior will be visible. with this, later it will facilitate teachers in educating and fostering students in school. the test here is aimed at mapping students in which class and indeed the school is limited. in essence, in rejang lebong middle school it is a school in curup city, in which the acceptance of students requires selection in the form of tests which are given for mapping only, but behind that all hope is that selected students are really the main choice students in terms of diversity behavior. 2. mental readiness to implement a contextual approach as a result of education reform. 66 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 this means that teachers should be aware of the need for renewal of teaching and learning strategies. for this reason, the consultants are expected to follow about the discussion. so that they have mental readiness to implement a new approach that is not monotonous as a result of education reform. in the contextual class the teacher must be able to organize students well, develop the teaching methods applied, conduct evaluations and guide their students well. 3. active role the principal, teacher and all employees participate in fostering an islamic atmosphere with a number of habits including greeting and praying to the teacher when they meet, accustoming to praying before and after the lesson begins and saying polite islamic words. in addition, the involvement of all teachers in efforts to foster religious behavior, the discipline of bayanul azhar students. not only religious teachers, but all teachers also play a role in islamic religious education for students, especially in fostering religious behavior of students. 4. adequate facilities there are adequate spiritual facilities, such as prayer rooms as a vehicle for practicing worship and practicing material taught in schools as well as a place of religious activities. the mosque is also used as a teaching and learning activity. in relation to pai learning using a contextual approach, mosques are maximally utilized to practice aspects of fiqh. 5. providing a program a program of developing islamic character (akhlakul karimah) must be provided for students.the schoolshave to hold programssuch as activities that must be carried out by students. conclusion based on the results of data processing regarding the development of contextual learning devices on islamic education grade seven junior high school in rejang lebong district, it can be concluded: 1) learning tools which include syllabus, lessons plan, modules and student worksheets of islamic education junior high school in accordance with the components of contextual learning, 2) results of validation of lessons plan, module and student worksheets of islamic education developed from material aspects, presentation aspects, language aspects and achievement aspects are valid valid, 3) modules, lessons kusen, rahmad, contextual learning…| 67 plan, and student worksheets of islamic education for grade seven odd semester junior high school rejang lebong that has been designed has met the practical criteria that have been used by students, in implementing learning using the components of contextual learning, 4) modules, lesson plans, and student worksheets of islamic education that have been designed to be effective seen from the activities and learning outcomes of students, without student activity during the pe process learning can be said to be successful or students are active in the learning process. bibliography anwar qomari. 2004. reorientasi pendidikan dan profesi keguruan. jakarta: uhamka press. abdullah abdurrahman saleh. 1994 teori-teori pendidikan 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(2001). designing effective instruction (third edition).new york: john & sons, inc. mulyasa. 2003. kurikulum berbasis kompetensi. konsep dan implementasi. bandung, pt. remaja rosdakarya. nizar samsul. 2002. filsafat pendidikan islam, pendekatan historis, teoritis dan praktis, jakarta: ciputat pers, _______. 2000. pengantar dasar-dasar pemikiran pendidikan islam, jakarta: gaya media pratama. ngainun naim. 2011. menjadi guru inspiratif. yogyakarta : pustaka pelajar. nurhadi. dkk. 2004.pembelajarankontekstualdanpenerapannyadalam kbl. malang: um press. poerwadarminta. 1985. kamus umum bahasa indonesia, jakarta: balai pustaka. prayitno. 2005. peta keilmuan pendidikan. sosok keilmuan ilmu pendidikan. jakarta: direktorat pptkpt ditjen dikti. prawiradilaga dewi salma.2008. prinsip desain pembelajaran. jakarta: unj. rachman shaleh. 2011. pendidikan agama islam di sekolah dasar,jakarta: bulan bintang. kusen, rahmad, contextual learning…| 69 ramayulis. 2013. ilmu pendidikan islam, jakarta: kalam mulia. ratna megawati. 2011. pendidikan karakter kajian teori dan praktik di sekolah, bandung: pt remaja rosdakarya, riduwan. 2005. belajar mudah penelitian untuk guru. bandung: alfabeta. ritonga a. rahman. 2002. fiqh ibadah, jakarta: gaya media pratama. reiser, robert a, and john v. dempsey. 2002. trend and issues in instructional design and technology, columbus: upper saddle river, new jersey. reilgelluth, c.m. 1983. instructional design theoris and models. new jersey: lawrence erlbaum associates. rusman. 2011. model-model pembelajaran, mengembangkan profesional guru, jakarta: radjawali press. sardiman. 2007. interaksi & motivasi belajar mengajar. jakarta: pt raja grafindo persada. seels, barbara b. & richey, rita c. 2000. instructional technology, the definition and domains of the field, terjemahan dewi s prawiradilaga, r. rahardjo, yusufhadi miarso, jakarta: penerbit iptpi & lptk. soekamto. 1999. teori belajar dan model-model pembeljaran. jakarta: pau-ppai ut. suharsimarikunto. 2002. dasar-dasar evaluasi pendidika. jakarta: bumi aksara. sukmadinata. 2003. landasan psikologi proses pendidikan. bandung: pt remaja rosdakarya. suyanto. 2006. dinamika pendidikan nasional. jakart: psap. syah muhibbin. 2002. psikologi pendidikan dengan pendekatan baru, bandung: pt remaja rosdakarya. syafri anwar2009. penilaian berbasis kompetensi, pandang: unp press syaiful sagala. 2001. konsep dan makna pembelajaran , jakarta: prestasi pustaka. tafsir ahmad. 1992.ilmu pendidikan dalam perspektif islam, bandung: remaja rosdakarya. trianto. 2007. model-model pembelajaran inovatif berorientasi konstruktivistik.jakarta:prestasi pustaka. tabrani rusyan dkk .1989. pendekatan dalam proses belajar mengajar, bandung: remadja karya. undang-undang republik indonesia, 2006. nomor 20 tahun 2003, sistem pendidikan nasional, bandung: fokus media. usman basyiruddin. 2002. metodologi pembelajaran agama islam, jakarta: ciputat pers. 70 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 wina sanjaya. 2006. strategi pembelajaran: berorientasi standar proses pendidikan. jakarta: kencana prenada media group. winto. 2011. konsep dan model pendidika karakter, bandung : pt remaja rosdakarya, yusuf. 1995. metodologi pengajaran agama islam dan bahasa asing, jakarta: pt raja grafindo. zakiah daradjat. 2004. ilmu pendidikan islam. jakarta: bumi aksara. 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 projection of islamic doctrinal values in anime naruto 1-3 as character formation 1himatul istiqomah, 2muh. ihsan sholeh universitas negeri malang, universitas negeri jember 1himastiq@gmail.com 2ihsanhade@gmail.com abstract: naruto anime is so popular and favored by many audiences, both the children, teenagers, and adult, men or women. it is not only influenced by uniqueness figures ang a groove the story, but also by magnificence values of islamic teaching projected very well there. through this descriptive qualitative research, the researcher aims to analyze whatever values of islamic teaching projected in naruto anime 1-3 and its influence on develop the character, by roll of note, observation, an documentation. the result of this research is; it needs enough attention to support children; it needs hard work and courage in order to achieve dreams; and it needs differences to create balance. it has huge influence on establishment of positive character toward audiences. they are not only have entertainments, but also think about the god ways are implied in naruto anime. so, they will do to be personal, better than ever. keywords: values projection, islamic teaching, naruto, anime, character introduction literary works are part of creative artwork.1along with the development of information technology, more innovations are achieved in the field of literature. literary works are no longer present in scribble over the mute sheet, but also in more tangible forms, such as: movies, movie, cartoons, anime, and others. this is usually based on the story in novels, short stories, comics, manga and others, and is then audiovisualized. anime is a literary work in the form of an animated film produced by japan. among the anime features, there are many colorful pictures, many characters in a variety of situations, storylines that are suitable for various circles, and a moral message aimed at anime connoisseurs. one of 1redyanto noor,pengantar pengkajian sastra (semarang: fasindo, 2010), p. 9. mailto:himastiq@gmail.com mailto:ihsanhade@gmail.com 118 | ajis, vol. 4 no. 2, november 2019 the most popular anime, naruto is based on a japanese manga__a comic that is rich in inspiration, motivation, code of ethics and moral__written by masashi kisimoto.2 uzumaki naruto as the main character in the anime naruto is shown as a very unique and interesting figure. this child who was born as an orphan, his way of life is full of uneasy challenges. nevertheless, he succeeded in reaping many achievements. it can be said that every episode in the naruto anime is not detached from the values taught in the islamic religion. although not explicitly mentioned, there are many values of islamic teachings that are projected through the behavior of figures, monologues, dialogue, and others. this is what makes naruto anime more worthy of being popular, not only by children, but also teenagers and adults, men or women. the hobby of enjoying this naruto anime in addition to being a means of entertainment is also a means of learning itself. this is in line with the expression horace that the literary work is dulce at utile.3the values in the naruto anime will indirectly influence the creation of the character of the connoisses. in order to describe the values of islamic teachings projected in the naruto anime and its influence on the creation of the character of its supporters, researchers conducted a simple research titled the projection of islamic values in naruto anime episode 1-3 as character-forming. this is a qualitative descriptive study, where the scope is not too broad but it can result in a deep understanding,4with a critically researched description dish. the object in this study was the first 3 episodes in the naruto anime. the collection of data in this study was conducted with the technique of note taking, observation, and documentation. the stages of data analysis are: record, sort, classify, identify, and then describe the data contained in the anime naruto 1-3. animenaruto 2takeshiminishoto, kupas tuntas naruto (klaten: cable book, 2009), p. 5. 3renne wellek dan austin warren,teori kesusastraan. melani budiarta (terj.) (jakarta: gramedia pustaka utama, 1990), p. 25. 4mahsun, metode penelitian bahasa (jakarta: rajawali press, 2014), p. 34. istiqamah, soleh,projection of islamic… | 119 naruto anime was based on a manga written by masashi kishimoto.5this anime can be enjoyed in several links online, one of them, namely https://anoboy.org. here there are 220 episodes released every week once, from 03 october 2002 to 08 february 2007, with a duration of approximately 24 minutes each. uzumaki naruto is the main character who is dubbed the the ninja exhibitor and full of number one surprises. he is hyperactive, jolly, and ambitious who dreams of becoming a hokage – the strongest leader and ninja in konohagakure (konoha village), at hi no kuni (fire country). in fact, naruto was the son of yondaime hokage (fourth hokage), namikaze minato with his wife, jinchuriki6 kyubi7, uzumaki kushina. the name naruto was adopted from the main character in jiraiya's first book (guru minato and the legendary ninja of konoha), titled the saga of brave ninja. the story begins when kyubi attacks the village of konoha, so there is a huge mess and many casualties are falling. only yondaime can defeat kyubi and seal it. however, yondaime later fell on his mission. twelve years later, a orphans child named uzumaki naruto often did the troublemakers in konoha, wanting the attention of the villagers. they are away from naruto, because they hate the sealed kyubi in his body. naruto does not know its origins. in fact, he did not realize that he was a jinchurikikyubi. at sandaime hokage's policy (third hokage), sarutobi hiruzen, all of this became a major secret to the entire villagers who witnessed the history of kyubi's assault. after the theft of the ninja rolls containing fuin jutsu, naruto is surprised to find kyubi in his body. he struggled very hard to get recognition from the people around him in various ways. for that matter, he would aspire to be a hokage beyond his predecessors.. the values of islamic teachings projected in anime naruto 1-3 and its influence on character formation 5takeshi minishoto, loc.cit. 6a person who becomes a container for a tailed beast. 7nine-tailed fox monsters. 120 | ajis, vol. 4 no. 2, november 2019 it can be said that every episode in the naruto anime is not detached from the values taught in the islamic religion. however, this time the researcher will focus on the 1-3 episodes only. watching naruto anime will indirectly influence the creation of the character of the connoisseur. moreover, if the connoisses can realize that it is approximately like that of miniature living in the universe. there are some values of islamic teachings in the anime naruto. similarly, its influence on the creation of the character of the connoisses of these values is as follows. it takes enough attention to support children in episode 1,8naruto is shown as a child who constantly makes chaos. to him, rebuked, overmared, and ridiculed by the villagers was better than neglected. as iruka (the naruto-class teacher at the academy of ninjas) was very upset, naruto was sentenced to cleaning all of the hokage's facial statues. he performed the punishment casually. he felt no one was waiting for his return home. but, suddenly his expression changed drastically when iruka offered to detest ramyeon if he had completed his sentence. without further ado he accomplished the task immediately. iruka did not think that ramyeon's bowl was very valuable for naruto. one day, because of the deliberate intent of mitsuki (the companion of iruka; a lecturer at the ninja academy), naruto finally discovers that he is jinchuriki kyubi. she realized why everyone was staring at her hatred. he became very frustrated, until he heard a dialogue between iruka and mitsuki. he learned that iruka did not hate him. iruka even admitted him as a remarkable disciple. "naruto has fought hard. he was sincere and awkward in the same time. although no one received it, he knew the meaning of human suffering. he is not a fox monster, but uzumaki naruto from the village of konoha! " he cried out to hear the speech coming out of iruka's mouth. he then rises and protects iruka from mitsuki's attack, with his new jutsu, the kage bunshin no jutsu (kick clone). he eventually graduated from the ninja academy after repeatedly failing the ninjutsu exam. 8released on 3 oktober 2002. istiqamah, soleh,projection of islamic… | 121 this episode informs that every child always needs the attention and recognition of those around him, such as: parents, family, friends, teachers, etc. to draw attention from them, children have their own way, such as doing mischief and making deliberate chaos. this can be given with reward and punishment. so, the child can feel that his existence is not ignored. when this need is not fulfilled, it will arise jealousy, anger, and hatred in the child. on the contrary, attention and recognition can neutralize jealousy, anger, and hatred, and can even motivate children to become better. this corresponds to the values in the source of islamic law of the qur'an letter at-tahrim verse 6: hai orang-orang beriman, peliharalah dirimu dan keluargamu dari api neraka! (o believers, nurture yourselves and your family from the fire of hell!) that is, the commandment to keep yourself and the family from things that cause negative effects and disrupt stability. this point is also in line with al-quran surah ad-duha verse 9: adapun terhadap anak yatim, janganlah kamu bertindak sewenangwenang (as for the orphans, do not act arbitrarily) that is, the commandment to fulfill the rights of orphans, according to the conditions and positions of each. it is in line with the hadith that is narrated by al-turmudzi: "follow the evils of kindness, and will undoubtedly erase that ugliness." that is, goodness will neutralize the ugliness. such attention and recognition are able to neutralize anger and hatred. it takes hard work and courage to achieve goals in episode 2,9in the hokage room, naruto uses the oiroke no jutsu to seduce sandaime, in order to receive his eccentric photograph to fill in the ninja registration form. it was a very important document that was deeply kept confidential in the village of konoha. it is supposed that naruto looks cool there. 9released on 10 oktober 2002. 122 | ajis, vol. 4 no. 2, november 2019 angered by konohamaru who accused him of being the cause of his falling, naruto flung his fist right on the face of konohamaru, without feeling uneasy and afraid of sandaime sitting in front of him. ebisu (foureyed ninja; the private tutor of konohamaru) has tried to stop her by telling her that konohamaru is sandaime's grandson. supposedly naruto should not hit him. instead of listening to ebisu's warnings against naruto, konohamaru actually runs after naruto. he pleaded for naruto to teach him oiroke no jutsu, to defeat his grandfather. initially naruto refused. however, after hearing konohamaru call him 'boss', naruto felt that his existence had been acknowledged. he also granted the application of konohamaru. for his prolology, naruto teaches to konohamaru, that there are many ways to perfect the ninja technique. but, it only comes down to two things, that is hard work and courage. naruto then told konohamaru to start practicing using the oiroke no jutsu according to the reference of his knowledge and abilities. as coach konohomaru, naruto was fully responsible for the training. because of the relucsion with the status ' grandson of the hokage, ' the people who were annoyed by the practice of konohamaru, they wreak their mistakes on naruto, until he battered. however, it did not discourage his spirit to teach and accompany konohamaru. after learning the reason konohamaru wants to be hokage, naruto confirms to him: "you think to be the hokage is too easy? it is only given to the greatest ninja in the village of konoha. everyone should learn to trust me. i have been through many things, struggle for struggle. after that, i found someone who accepted my situation. you should encourage yourself. it was not as if it had the hokage title. there is no thing with a shortcut. if you're serious about becoming hokage, you gotta beat me first! " not only that, when ebisu forced konohamaru to follow him and left naruto, he helped konohamaru get his freedom using hareem no jutsu, in which naruto collaborated between the kage bunshin no jutsu with oiroke no jutsu. ebisu, which underestimated naruto, was completely defeated. this is one of the results of a hard exercise that naruto does every day. istiqamah, soleh,projection of islamic… | 123 witnessing konohamaru becomes increasingly amazed and excited to make naruto a rival to compete for the hokage title. the episode informs everyone that people always need hard work and courage to achieve their goals. because, there is no success gained freely. when this need is not fulfilled, it will arise laziness and fear that leads to despair. on the contrary, hard work and courage will lead one to exceed its limits. it would be even better, if someone has a rival, so that it can increase his and his motivation. this corresponds to the values in the source of islamic law al-qur'an surah as-saffat paragraph 60-61:‘surely this is truly a glorious victory. to achieve it, let them work hard”. it is mentioned also in al-qur'an surah albaqarah verses 148:“so, compete with you in goodness”. that is, it takes a rival figure to compete and continue to upgrade competence to achieve the dream. it is said in al-qur'an surah al-baqarah verses 186:"i respond to those who beg of me. so, ask my response (by working hard) and be assured of me". that is, god will ensure success for his servant who wants to work hard and be assured of him. it takes a difference to create balance in episode 3,10naruto begins his ninja path as a genin.11iruka read the division of a team of three genin. this is determined based on genin's abilities and personality, with various considerations from class teachers,12for the hokage's recommendation and validation. this time naruto became a member of team seven, along with haruno sakura and uchiha sasuke. on the one hand naruto is happy to be a team with sakura. but, on the other hand naruto is upset about having to one team with sasuke. naruto attempts to protest against iruka. iruka explains: "sasuke graduated with the highest score. naruto, your grade is the lowest! listen, you guys are set like this to balance the strengths of each team. " 10released on 17 oktober 2002. 11ninja ranks for beginners who are just graduating from the ninja academy. 12ninja ranks for the seniors in charge of the genin group's advisers and keep the frontline of village stability 124 | ajis, vol. 4 no. 2, november 2019 naruto was still annoyed by the division of the team. moreover, sakura is attracted to sasuke and does not ignore naruto at all. sasuke also objected to being one team with naruto. he considers naruto a loser who will obstruct his ambitions. he also disliked sakura, who ridiculed naruto as an orphan who had always been troublemakers for being lonely. all three do not fully want this team. this episode informs that to create a balance, it takes some difference. in a team, the differences that each member has will be their own strengths that can fill each other's gaps. like the concept of magnetic force in physics, "two-pole magnets that the namesake would be a tolekresisting, while different would be mutual attraction." so, both of its polar will blend in and create a new, larger energy. this corresponds to the values in the source of the islamic law alqur'an surah al-hujurat verse 11:"o people of faith. do not one group degrade other groups. it may be, which is humbled better than the degrading". it is also said in al-qur'an surah al-hujurat verse 13: "surely we have made you from men and women, we developed you into nations and tribes, in order to know each other."al qur'an surah ar-rum verse 22 also mention: "among his greatness, it is to create the heavens, the earth, and a multitude of languages and races for you. indeed there are signs for those who know".the mark that is meant in the second sentence is a balance created due to the difference that has been combined. conclusion the results of this study showed that the values of islamic teachings are projected in anime naruto 1-3, which requires enough attention to support children. this corresponds to the qur'an letter at-tahrim verse 6, ad-duha verse 9 and the historical hadith at-turmudzi. it takes hard work and courage to achieve goals. this corresponds to the qur'an surah as-saffat verse 60-16, al-baqarah verses 148 and 186. it takes a difference to create balance. this corresponds to the qur'an surah alhujurat verses 11 and 13 and ar-rum verse 22. if the connoisseur of naruto anime is able to understand the values of islamic teachings projected there, it will give a big influence on the formation of positive characters in themselves. not only do they have the istiqamah, soleh,projection of islamic… | 125 means of entertainment, they can also be in the direction of god's implied instructions in the anime naruto. so, they will try to be a better person than before. bibliografi anonim. anime naruto episode 1-3. https://anoboy.org, 2002.diunduh pada januari 2015. mahsun. metode penelitian bahasa. jakarta: rajawali press,2014. manupraba, wisnu, dkk. tafsirq.com. javanlabs: www.tafsirq.com. 2019. diakses pada07 juli 2019. minishoto, takeshi. kupas tuntas naruto. klaten: cable book,2009. moleong, lexy j. metode penelitian kualitatif. bandung: remaja rosdaya, 2004. noor, redyanto. pengantar pengkajian sastra. semarang: fasindo,2010. wellek, renne dan austin warren. teori kesusastraan. melani budiarta (terj.). jakarta: gramedia pustaka utama,1990 https://anoboy.org/ http://www.tafsirq.com/ 126 | ajis, vol. 4 no. 2, november 2019 interpersonal communication of islamic religious instructors in human resources improvement on patumbak district community hendra syahputra1, zainun2, syawaludin nasution3, 123universitas islam negeri sumatera utara, indonesia corespondence: hendrasyah017@gmail.com1 abstract. this paper aims to see how the interpersonal communication of islamic religious instructors in conducting counseling to the people of patumbak district. most of the population in patumbak district is muslim. for example, there are still many muslim people who cannot read the koran properly. in addition, islamic religious instructors are agents of development so that training and education programs in the community must be carried out. in addition, the issue of radicalism and massive terrorism is developing so that the preventive effort that can be done is to provide counseling to the community. in the interpersonal communication of extension workers there are also several communication barriers so that the community does not experience rapid changes in quality. this research is a qualitative research by collecting data in the field through interviews, observation, and documentation. there were ten informants consisting of the sub-district government, islamic religious instructors, and the community. this research was limited to only four villages. the results showed that interpersonal communication of islamic religious instructors was carried out by means of verbal communication through direct lectures and non-verbal communication with expressions and intonation. then, as an effort to improve the quality of human resources, it is carried out by holding training and education to read the koran, provide reading books, and form taklim assemblies. the communication barriers are in the form of physical, semantic, and psychosocial barriers. keywords: communication; interpersonal; extension; religion institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 8, number 1, 2023 | page: 25-42 doi: http://doi.org/10.29240/ajis.v8i1.6589 academic journal of islamic studies mailto:hendrasyah017@gmail.com 26 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 introduction according to the joint decree of the minister of religion of the republic of indonesia number 574 of 1999, one of the duties of religious teachers is to conduct religious and developmental guidance or counseling activities using religious language. this means that religious instructor are also development instructor, they just do it in a way that uses religious language. religious instructors can act as lights in the midst of society, with the enlightenment and wisdom they teach the surrounding community.1 according to the joint decree of the minister of religion of the republic of indonesia number 574 of 1999, one of the duties of religious teachers is to conduct religious and developmental guidance or counseling activities using religious language. this means that religious instructor are also development instructor, they just do it in a way that uses religious language. religious instructors can act as lights in the midst of society, with the enlightenment and wisdom they teach the surrounding community.2 religious instructor talks to his mad'u when providing advice and guidance. in order to give the speech a specific focus. this is referred to as a communication model in communication research. each communication model has unique characteristics; some communication models concentrate on the sources, channels, recipients, or impacts of messages. this shows how flexible communication is in use.3 a process of communication between two individuals that typically takes place without the use of an intermediary medium is known as interpersonal communication. interpersonal communication, according to joseph a. devito on aestetika means delivering messages between two individuals or between a small group of people. it also 1 neng dewi himayasari and intan nurachmi, “analisis keputusan dirjen bimas islam no dj.iii/342 tahun 2016 terhadap kewenangan penyuluh agama sebagai narasumber bimbingan pra nikah di kota bandung,” tahkim (jurnal peradaban dan hukum islam) 2, no. 2 (2019), https://doi.org/10.29313/tahkim.v2i2.5088. 2 neng dewi himayasari and intan nurachmi, “analisis keputusan dirjen bimas islam no dj.iii/342 tahun 2016 terhadap kewenangan penyuluh agama sebagai narasumber bimbingan pra nikah di kota bandung,” tahkim (jurnal peradaban dan hukum islam) 2, no. 2 (2019), https://doi.org/10.29313/tahkim.v2i2.5088. 3 didik hariyanto didik hariyanto, buku ajar pengantar ilmu komunikasi, buku ajar pengantar ilmu komunikasi, 2021, https://doi.org/10.21070/2021/978-6236081-32-7. hendra syahputra: onal communication of islamic religious instructors | 27 includes direct feedback. interpersonal communication typically takes place in a dialogical manner, allowing for direct input or participation from mad'u.4 in order to develop solutions that are acceptable to both parties, islamic religious instructor communicate with the community during the counseling process and get direct feedback in the form of opinions or objections. interaction can improve interpersonal connections in addition to increasing communication efficiency. if there is effective communication, the community will be responsive to the message's success. in the alquran reciting program, for instance, a message that can point the community in the direction of the objectives to be achieved is required. as a result, we need something that can stimulate our target in order to interact, invite, or persuade them. since the community serves as the focus of their guidance, the role of islamic religious leaders is crucial in extending invitations or giving instructions in this connection.5 this is all performed out by religious leaders as a way to support government initiatives that aim to improve the quality of human resources. the strategy used by the government to increase islamic religious instructor more active so they can spread information on development messages. human resources are considered competent if they have several characteristics such as kafa'ah / skill, trust / reliable in carrying out the task, and himmatul amal / have good work behavior. to create highly competent human resources, training is needed based on three aspects, like : syakhshiyyah islamiyyah or his islamic personality, skill or expertise and skills and cooperation in the organization.6 the effectiveness of the islamic work ethic, which is focused on worship motivation as the primary factor, is one aspect that indicates the quality of the human resource. the quality of human resources is closely related to the work achievement of everyone in the organization. sri rokhmiyati, “konsep menejemen sumber daya manusia 4 nur magfirah aestetika, buku ajar komunikasi interpersonal, buku ajar komunikasi interpersonal, 2018, https://doi.org/10.21070/2018/978-602-5914-13-3. 5 sumar, sutrisno, and sudarto, “strategi komunikasi interpersonal penyuluh agama buddha dalam meningkatkan keaktifan umat untuk mengikuti kegiatan di vihara kabupaten kulon progo,” nivedana : jurnal komunikasi dan bahasa 1, no. 2 (2020): 134–47, https://doi.org/10.53565/nivedana.v1i2.221. 6 rokhmiyati, “konsep menejemen sumber daya manusia dalam kelembagaan islam.” 28 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 dalam kelembagaan islam,” inject (interdisciplinary journal of communication) 3, no. 2 (2018): 231, https://doi.org/10.18326/inject.v3i2.231-252. this shows that if the human resources are of high quality, national development will be achieved. a significant factor in increasing community motivation will be the role of religious instructor. however, it's crucial to find a quick solution to any issues with human resources. this is because to the fact that a group of qualified people resources for building a nation. human resources, according to imam ghazali, contribute to enhancing and maintaining all aspects, which is what the state needs.7 if everything goes well, the nation will develop. the process of developing human resources in this paper focuses on patumbak district. patumbak district is one of the sub-districts in deli serdang regency. this sub-district is directly adjacent to medan amplas sub-district, medan city. so that access to the city is very easy to pass. despite the fact that the majority of the residents of patumbak subdistrict practice islam, some can still be seen participating in religious prohibitions and disregarding religious rules in their daily lives. additionally, some people have trouble correctly reading the alquran. there have also been violations committed, for example gambling and not being willing to be vaccinated against covid 19 on the grounds that the corona virus is just a political lie. according to these realities, it is crucial to act quickly to raise the level of the patumbak district community's human resources in order to transform it into a more islamic society. problems like these are in fact difficult to implement, especially given the individualistic character of modern society, which makes attempts to become a religious instructor more challenging than in the past. based on preliminary research what the author is doing, to overcome these problems, one of the elements that plays an important role in providing a role to improve the quality of human resources for the people of patumbak subdistrict is religious instructors. w here those in charge of developing the use of religious language in society are known as religious instructors. because a decree identifying it as a religious instructor and issued by the ministry of religion and the head of the district religious affairs office has been accepted by the 7 safaruddin safaruddin, “konsep manajemen pendidikan islam dalam persfektif al-qur’an,” jurnal al-qalam: jurnal kajian islam & pendidikan 6, no. 2 (2020): 131–51, https://doi.org/10.47435/al-qalam.v6i2.172. hendra syahputra: onal communication of islamic religious instructors | 29 community from a scientific point of view and by the state. thus, islamic religious instructors constantly work to promote knowledge and religious moral values in the society are improving the quality of the people in patumbak district. however, this work is not easy this was because not every muslim community participated in the extension programs. people are interested in counseling.it can be said, the people who attended were people who had good quality religious knowledge. so it is difficult to provide counseling to people who are not present in counseling activities. in addition, cooperation from all parties is required for the realization of an islamic society, not only from those involved in the religious sector, such as religious counselors, village priests and local kua heads, but also the seriousness of all parties, both the government and the community. itself, so that realizing the ideals of becoming an islamic society will become easier. much previous research related to religious counseling has been carried out, for example research conducted by nandang kusnandar8 entitled communication of dakwah islamic extension in providing understanding of religious moderation which found thatform of informative and educative activities through the taklim assemblies, mtkd, training, friday sermons and lectures. the messages conveyed in the activities of delivering da'wah messages through tabligh include messages on aqidah, morals, fiqh, and love for the motherland or in other languages it is called nationalism. another research conducted by barmawie and humaira9 entitled communication strategy of islamic religious instructors which found that the communication strategy of islamic religious extension officers at kua duren sawit in fostering religious tolerance includes: making work program plans, mapping the sociological field of da'wah maps, understanding the characteristics of the target community of da'wah, understanding the general description available da'i profiles, determine the material presented. this study uses a qualitative approach. qualitative approach is the process of solving the problem under study by describing the object 8 nandang kusnandar, “komunikasi dakwah penyuluh agama islam dalam memberikan pemahaman moderasi beragama,” jurnal bimbingan penyuluhan islam 2, no. 2 (2021): 217, https://doi.org/10.32332/jbpi.v2i2.2393. 9 barmawie and humaira, “strategi komunikasi penyuluh agama islam dalam membina toleransi umat beragama.” 30 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 of research in detail.10 in addition, the qualitative approach is considered in accordance with the theme of this study because the data presented are in the form of statements, not numbers. the data collection technique in this study used library research in the form of documentation studies. according to juliansyah noor that documentation study is a collection of literature, or books that are relevant to the variables or research themes.11 juliansyah noor, metode penelitian: skripsi, tesis, disertasi, dan karya ilmiah, kencana, 2017. in this study, the authors collect a number of articles from various sources to examine the development of the digital economy. finally, the research data were analyzed through three paths, namely first, data reduction, which is defined as the process of selecting data, secondly presenting data, and thirdly drawing conclusions.12 however, this research will specifically discuss the communication of islamic religious instructors in patumbak district especially in 4 villages, there area patumbak i, patumbak kampung, patumbak ii, and pasar patumbak through training and education for the development of human resources. the main target is to increase the ability to read the koran for the muslim community. based on the background of the problems above, the author is interested in writing about interpersonal communication of patumbak kampung islamic religion extension against the improvement of community human resources in patumbak district. results and discussion multiculturalism terminology the role of islamic religious instructors called to be successful as expected, of course with effective communication. more precisely, if counseling activities are carried out according to the principles of interpersonal communication in order to improve the quality of human resources, religious instructors image as facilitators will grow as successor of national development.13 10 djam’an satori and aan komariah, “metodologi penelitian kualitatif,” (bandung: alfabeta, 2009), 22. 11 juliansyah noor, metodologi peneltian, (jakarta : kencana, 2012)., 45 12 satori and komariah, “metodologi penelitian kualitatif.”, 23 13 muhammad dachlan, nur laili noviani, and mustolehudin mustolehudin, “building harmony through religious counseling (the religious harmony portrait in hendra syahputra: onal communication of islamic religious instructors | 31 when preaching with effective communication, da'wah activities will take place smoothly in accordance with the desired goals. because after all, any activity really needs proper management if you want it to run perfectly. that is why in achieving its goals, training and education for the community conducted by islamic religious instructors is very important. education and training in reading al quran and instilling the value of moderation implemented by the islamic religious instructors in patumbak district, deli serdang regency is carried out based on a work program, goals, vision and mission. therefore it can be said that the counseling activities carried out have not reached the expected goals. from the data collected, in principle, the interpersonal communication applied by islamic religious instructors in patumbak district, deli serdang regency is in accordance with the concept of interpersonal communication. the activities carried out are in accordance with the methods and models of interpersonal communication so that the goal is achieved, namely to improve the quality of human resources for the people of patumbak kampung district. in achieving the desired objectives, islamic religious instructors will need cooperation with the community so that the alleviation of illiteracy in reading al quran and the inculcation of the principle of moderation are going well. therefore, education and training are the methods carried out by islamic religious instructors in the patumbak district to advance the community. islamic religious instructors in patumbak district, deli serdang regency, in carrying out the counseling process, made various efforts to create a quality community. to realize everything, in the process of analysis the researcher will explain the analysis of the implementation of interpersonal communication through the application of education and training carried out by islamic religious instructors in patumbak district. north mamuju),” esensia: jurnal ilmu-ilmu ushuluddin 19, no. 1 (2018): 117–28, https://doi.org/10.14421/esensia.v19i1.1491. 32 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 interpersonal communication of islamic religion instructor in patumbak district verbal communication in the extension process there are two methods of interacting with others in interpersonal communication: verbal communication and non-verbal communication.14 in this article, verbal communication used by islamic religious instructors to communicate with the general public. the most typical way to communicate development messages using religious language is verbal. this was done by the patumbak subdistrict islamic religious instructor through direct lectures. in fact, verbal communication works best because it speaks to the mad'u directly. according to one of the informants' direct interviews with islamic religious instructors in the patumbak district about the verbal communication they used to teach reading alquran and promote the idea of moderation : “we do counseling with direct lectures, this is the most effective way. especially for me who is specifically to eradicate the illiteracy of the koran, so teaching letters and tajwid is done directly. usually, i practice it in front of the congregation and then they repeat how to read as i practice." intrapersonal communication basically refers to how people communicate with one another, always through communication. interpersonal communication is one type of communication. in daily life, people continuously come into contact with interpersonal communication or what is understood by interpersonal communication. when leading and instructing in the community, islamic religious instructors engage in interpersonal communication. interpersonal communication refers to communication with other people. small-group communication, public communication, and dyadic communication are further categories for this type of communication.15 de vito model focuses on the balance of interpersonal communication. speech, nonverbal communication, inference, and 14 putu desak, “modul komunikasi verbal dan non verbal,” elharakah (terakreditasi) 17, no. 1 (2016): 101. 15 muhammad pudhail and imam baihaqi, “strategi pengembangan ekosistem ekonomi digital indonesia,” vidya 25, no. 1 (2017): 69–85, http://vidya.wisnuwardhana.ac.id/index.php/vidya/article/view/16. hendra syahputra: onal communication of islamic religious instructors | 33 paraphrasing all belong into interpersonal communication. having effective interpersonal communication facilitates activities including negotiating, counseling, training, direction, and dispute resolution. interpersonal communication, as we all know, is communication that happens between two people who have a consistent and obvious relationship. giving and receiving actions are also necessary for interpersonal communication between the actors involved. the study of interpersonal communication is covered by a number of psychological specialties, including transactional analysis. distractions that interfere with communication, as well as pride, shyness, etc., can obstruct communication.16 according to the study's results, islamic religious instructors frequently employ this method of interpersonal communication because it is more effective and efficient in the efforts to improve the quality of the human resources. it is a kind of both verbal and non-verbal communication, according to the results of a study on interpersonal communication conducted in the field by islamic religious instructors for the community. islamic religious instructors in the patumbak district communicate with the villagers directly by lecturing them. the optimal method of communication to use when communicating with the public is verbal because the public consumes an excessive amount of news through the media, much of it is worthless in terms of hoaxes and fights. so that through direct lectures, religious instructors provide the right understanding of moderation and countering controversial messages. non-verbal communication in the extension process religious messages are communicated to the patumbak district people non verbal by islamic religious instructors, as compared to verbally. nonverbal communication experts usually follow to a strong definition of "no words," and generally differentiate between nonverbal and non-verbal communication. for example, because they include the use of words, sign language and writing are not considered non-verbal communication, although intonation and voice patterns are. subconscious communication, which can take the form of verbal or non 16 joseph a devito, “the interpersonal communication book,” psyccritiques 32 (2008): 2009, http://repository.usu.ac.id/bitstream/123456789/29067/4/chapter ii.pdf. 34 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 verbal communication, varies from nonverbal communication as well. examples of non-verbal communication are using gestures, body language, facial expressions and eye contact, the use of objects such as clothing, haircuts, symbols, and ways of speaking such as intonation, emphasis, voice quality, emotional style, and speaking style.17 according to the study's results, religious instrutor of the islamic faith also used nonverbal communication methods during counseling the people of patumbak district. according to the informant, when giving lectures: “i oftenly speak loudly to promote the importance of tolerance, but i also use a low voice especially for messages of peace and unity. this study found that islamic religious instructors use different voice intonations in interacting in recitation as well as in conveying moderation material. to make it simpler for them to understand, we may also speak in a local language that has been adapted for the mad'u.” irma adds: "i always use my face and sometimes open my mouth wide to practice how to get the letters out in reading al quran. this is done to make it easier for the congregation to imitate how to read." according to the results of this study, islamic religious instructors use all of these nonverbal communication techniques while speaking with their followers, with the clear purpose of improving the level of the local human resources. because learning to read al quran includes expressions to make the letters read right, islamic religious instructors can communicate effectively nonverbally. in order to interact and communicate with the community, islamic religious instructor use this nonverbal communication method. the purpose of nonverbal communication is to make it simpler for the community to imitate the sound of the hijaiyah letters, that are used to express religious instructors. the process of communicating without using words is known as non-verbal communication. this study also identified other nonverbal communication methods, such as the use of different intonations by islamic religious leaders to express messages of moderation. 17 putu desak, “modul komunikasi verbal dan non verbal.” hendra syahputra: onal communication of islamic religious instructors | 35 there are three stages of effective interpersonal communication, called building interpersonal relationships, according to the stages of interpersonal communication that have been observed in the field and related with well before concepts.18 an harmonious interrelatedness between people is created by interpersonal relationships. because of this relationship, communication is easier and other individuals are more at comfortable. they are more receptive to exchanges, and they are motivated by this connection. in the patumbak sub-district, this is what occurred during the counseling process. the people claimed that they highly awaited the coming of islamic religious instructors because they assumed that it was because of their attendance that the religious knowledge they needed was being studied. next, the creation of respect. how well our communicators believe into what we have to say is how credible we are. every time we interact with others, our credibility grows. being calm is important, especially when we are working with a situation; it shows maturity. constructive feedback, on the other hand, can take the form of statements of enthusiasm, optimistic expectations, or our confidence that, working together, we can definitely solve current difficulties. according to the islamic religious instrutors, counseling in patumbak district made them feel loved by the community, as seen by the greeting and reception they received each time they delivered counseling. there were those who, however, underestimated the importance of religious isntructors; these statements, however, came from those who did not attend counseling. lastly, the achievement of communication objectives. instead of impressing, the goal of communication is to express. a message must be more careful to minimize misinterpretation the more important it is. effective communicators are knowledgeable of a clear general formula: keep messages quick and straightforward so that direct communicants can get in touch with them. patumbak sub-district islamic religious instructor felt that the purpose of counseling was increasing day by day. based on the narrative from the head of the village of patumbak i, after the presence 18 devito, “the interpersonal communication book.” 36 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 of the instructor, the community was increasingly active in learning al quran and the mosque was still filled with people studying al quran after maghrib until isya. education and training as effort to improve community quality many experts argue about the meaning, purpose and benefits of training. however, with these different viewpoints, they are basically similar. training is described by swart, et al as "a brief educational process using planned and organized methods and procedures.19 the trainers will pick up useful information and abilities for specific task. training is "a process of assisting others in developing skills and knowledge," according to good. the definition of the term "exercise" according to michael j. jucius in paz et al. is "to display each method for growing talents, skills, and abilities of employees to fulfill specified jobs."20 the center for development management and productivity defines training as "learning to improve people's behavior in performing their work." training is basically a process of providing assistance to employees or workers to master specific skills or help to correct deficiencies in carrying out their work.. the true difference between training and education is that the first is generally philosophical, theoretical, and universal in character, while the latter has a longer learning curve.21 while the definition of learning argues that everyone has a natural capacity for learning. because there are those who learn and resources for learning, learning happens. the state of a person or group engaging in the learning process is referred to as learning. islamic religious extension officers' first task while attempting to improve society's religious standards is to consult with the local population on what is wanted. islamic religious instructors have taken a number of initiatives to better society, including organizing a national seminar to 19 juani swart et al., “strategic human resource development,” in human resource development, 2020, 77–101, https://doi.org/10.4324/9780080455389-5. 20 paz et al., “human resources and personnel management.” 21 da zhou, “role of green data center in human resources development model,” sustainable computing: informatics and systems 30 (2021), https://doi.org/10.1016/j.suscom.2020.100492. hendra syahputra: onal communication of islamic religious instructors | 37 fight radicalization and terrorism. then, adding reading resource facilities, in the form of al quran and islamic reading books. third, forming taklim assemblies. according to hendra, the patumbak sub-district islamic instructor, the instruction was an effort made by the religious instructors to improve people's ability to read the al quran. this is consistent with sikula's definition of training in paz et.al, which is: "a short-term instructional method that includes systematic and organized methods and procedures.22 the instructors will pick up useful information and abilities for particular tasks. therefore, everyone will alternate reading from al quran whenever the guidance is delivered. while the reading was being listened to by other worshipers, the religious instructor verified that it was accurate. training is "a process of assisting others in developing skills and knowledge," according to good. the definition of the term "exercise" according to michael j. jucius in paz et al. is "to display each method for growing talents, skills, and abilities of employees to fulfill specified jobs."23 in relation to the development of community competence, islamic religious instructors in the patumbak subdistrict are intensively seeking to hold seminars, training, workshops and activities such as this, while there are currently no further studies due to budget constraints. in reality, religious instructors have prepared development initiatives that include collaborating with communities of other religious believers to host events, seminars, and theological conversations. the creation of activities is a must for every effort to improve competences because, generally speaking, education and training are not finished continuously. according to the religious instructor's statement, it is clear that dividing the community into three groups, with each group containing of typically 10 persons, is the most popular method of instruction for learning the al qur'an. the religious instructor will begin the gathering by reading verses from the al quran and hadith from the prophet saw to 22 paz et al., “human resources and personnel management.” 23 paz et al. 38 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 inspire people to learn al quran. the duration of the lesson is often 5 to 10 minutes. learning begins with the reading of a prayer, and then the instructor tells peoples to read al-fatihah while simultaneously time. then peoples takes turns reading verses one by one. the learning time of approximately one hour to guide the 10 students is indeed very short, especially since there are many things that must be corrected in their reading. even so, the instructors still try to maximize learning and always monitor so that people continue to read al quran at home independently, by sending messages on the whatsapp group, and religious educators ask everyone to send voice messages to be corrected every day. barriers of interpersonal communication of islamic religious instructors in patumbak district communication barriers are something that can hinder or interfere with the creation of effective communication. communication barriers will make it difficult to convey clear messages, make it difficult to understand the recipient of the message, and make it difficult to receive proper feedback.24 referring to eisenberg in abuarqoub there are 4 types of barriers in effective communication, there are process barriers, physical barriers, semantic barriers, psychosocial barriers.25 in this study, interpersonal communication does not experience the four barriers. among the obstacles experienced are physical barriers. the physical barrier in question is a person's physical limitations. in this paper, the discussion of physical barriers occurs because the intensity of islamic religious instructors does not meet the community often. islamic religious instructors are only assigned to attend counseling twice a month. this causes the congregation to lack motivation and guidance in learning so that the progress of improving al-quran reading skills is slow. however, in terms of instilling the value of moderation, the time spent was able to instill the value of moderation in the community. judging from the daily life of the people, patumbak 24 siti rahma harahap, “hambatan – hambatan komunikasi,” al-manaj : jurnal program studi manajemen dakwah 1, no. 1 (2021). 25 ibrahim ahmad s. abuarqoub, “language barriers to effective communication,” utopia y praxis latinoamericana 24, no. extra6 (2019): 64–77. hendra syahputra: onal communication of islamic religious instructors | 39 district is actually filled with a pluralistic society. so that a moderate attitude is basically owned by the local community. next is the semantic barrier. semantic barriers lead to grammar and the words spoken by the communicator. in this study, the obstacles experienced by islamic religious instructors in the patumbak district were precisely when monitoring counseling through the whatsapp group when extension workers did not go directly to the counseling location. sometimes, the messages conveyed are not read by the community being fostered and some of them do not send voice messages in the form of recitations of the koran which will be corrected by islamic religious instructors. finally, there are psychosocial barriers. psychosocial barriers are the most influential obstacles in interpersonal communication where a person's emotional state can determine whether the message sent by the sender of the message can be received correctly by the recipient of the message in accordance with the intent to be conveyed. in this research, the findings in the field show that there are people who feel bored in the learning process with the reason that it is difficult to pronounce the correct hijaiyah letters. so that stressful conditions make the learning material delivered by islamic religious instructors difficult to understand by the community. in more severe conditions, there are people who stop participating in learning. conclu sion based on the research findings described above, the conclusions that can be drawn include: first, interpersonal communication of islamic religious instructors to the people of patumbak district is carried out in two types, namely verbal communication and non-verbal communication. verbal communication is carried out through direct lectures during counseling activities. meanwhile, non-verbal communication strengthens the meaning conveyed by the instructors when conducting live lectures. especially when learning the makhraj hijaiyah letters requires expression and intonation which makes it easier for the congregation to imitate them. 40 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 furthermore, the message communicated by religious extension workers is to run effectively by conducting education and training to the people of patumbak district. training is a way to achieve the short-term goals of education. there are three ways that have been carried out by the patumbak sub-district islamic religious instructors, namely holding seminars and workshops on religious moderation, providing references for religious studies in the form of books, and forming taklim assemblies. however, there are also plans that are still constrained by insufficient funds, such as holding inter-religious harmony seminars and holding inter-religious dialogue. in communicating religious messages, the islamic religious instructors in the patumbak sub-district experienced several obstacles in the form of physical barriers, semantic barriers and psychosocial barriers. referen ces abuarqoub, ibrahim ahmad s. “language barriers to effective communication.” utopia y praxis latinoamericana 24, no. extra6 (2019): 64–77. aestetika, nur magfirah. buku ajar komunikasi interpersonal. buku ajar komunikasi interpersonal, 2018. https://doi.org/10.21070/2018/978602-5914-13-3. barmawie, babay, and fadhila humaira. “strategi komunikasi penyuluh agama islam dalam membina toleransi umat beragama.” orasi: jurnal dakwah dan komunikasi 9, no. 2 (2018): 1. https://doi.org/10.24235/orasi.v9i2.3688. dachlan, muhammad, nur laili noviani, and mustolehudin mustolehudin. “building harmony through religious counseling (the religious harmony portrait in north mamuju).” esensia: jurnal ilmu-ilmu ushuluddin 19, no. 1 (2018): 117–28. https://doi.org/10.14421/esensia.v19i1.1491. devito, joseph a. “the interpersonal communication book.” psyccritiques 32 (2008):2009.http://repository.usu.ac.id/bitstream/123456789/29067/4 /chapter ii.pdf. didik hariyanto, didik hariyanto. buku ajar pengantar ilmu komunikasi. buku ajar pengantar ilmu komunikasi, 2021. https://doi.org/10.21070/2021/978-623-6081-32-7. harahap, siti rahma. “hambatan – hambatan komunikasi.” al-manaj : jurnal hendra syahputra: onal communication of islamic religious instructors | 41 program studi manajemen dakwah 1, no. 1 (2021). himayasari, neng dewi, and intan nurachmi. “analisis keputusan dirjen bimas islam no dj.iii/342 tahun 2016 terhadap kewenangan penyuluh agama sebagai narasumber bimbingan pra nikah di kota bandung.” tahkim (jurnal peradaban dan hukum islam) 2, no. 2 (2019). https://doi.org/10.29313/tahkim.v2i2.5088. kusnandar, nandang. “komunikasi dakwah penyuluh agama islam dalam memberikan pemahaman moderasi beragama.” jurnal bimbingan penyuluhan islam 2, no. 2 (2021): 217. https://doi.org/10.32332/jbpi.v2i2.2393. noor, juliansyah. metode penelitian: skripsi, tesis, disertasi, dan karya ilmiah. kencana, 2017. ———. metodologi peneltian. kencana. kencana, 2012. paz, harold l., billie s. willits, deirdre c. weaver, and sean young. “human resources and personnel management.” in confluence of policy and leadership in academic health science centers, 92–109, 2022. https://doi.org/10.1201/9781846198786-7. pudhail, muhammad, and imam baihaqi. “strategi pengembangan ekosistem ekonomi digital indonesia.” vidya 25, no. 1 (2017): 69–85. http://vidya.wisnuwardhana.ac.id/index.php/vidya/article/view/16. putu desak. “modul komunikasi verbal dan non verbal.” el-harakah (terakreditasi) 17, no. 1 (2016): 101. rokhmiyati, sri. “konsep menejemen sumber daya manusia dalam kelembagaan islam.” inject (interdisciplinary journal of communication) 3, no. 2 (2018): 231. https://doi.org/10.18326/inject.v3i2.231-252. safaruddin, safaruddin. “konsep manajemen pendidikan islam dalam persfektif al-qur’an.” jurnal al-qalam: jurnal kajian islam & pendidikan 6, no. 2 (2020): 131–51. https://doi.org/10.47435/alqalam.v6i2.172. satori, djam’an, and aan komariah. “metodologi penelitian kualitatif.” bandung: alfabeta 22 (2009). sumar, sutrisno, and sudarto. “strategi komunikasi interpersonal penyuluh agama buddha dalam meningkatkan keaktifan umat untuk mengikuti kegiatan di vihara kabupaten kulon progo.” nivedana : jurnal komunikasi dan bahasa 1, no. 2 (2020): 134– 47. https://doi.org/10.53565/nivedana.v1i2.221. swart, juani, clare mann, steve brown, and alan price. “strategic human resource development.” in human resource development, 77–101, 2020. 42 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 https://doi.org/10.4324/9780080455389-5. zhou, da. “role of green data center in human resources development model.” sustainable computing: informatics and systems 30 (2021). https://doi.org/10.1016/j.suscom.2020.100492. transformation of the tahfīdz tradition in indonesia: between traditional and contemporary education mahmud hibatul wafi1, m. nurzen s2, m. beni saputra3, m. munawir pohan4, ade putra hayat5 1245 institut agama islam negeri (iain) kerinci, indonesia 3australian national university, australia correspondence: mahmudwf@gmail.com abstract: quran memorization education in indonesia has recently experienced significant developments, both in terms of style and method. this indicates a shift in the perception of the muslim community towards tahfidz education. this study aims to reveal the transformation of tahfidz education in indonesia and the changes in people's perspective on tahfidz tradition. this research focuses on two islamic educational institutions, namely the national quran tahfidz quarantine foundation as a representation of contemporary tahfidz education and pondok pesantren tahfidz yanbu’ al-qur’an kudus as a representation of contemporary tahfidz education. this research uses a descriptive-qualitative approach, while data sources come from various literatures, including books, journal articles, and internet media. while the data analysis technique used is descriptive-analytic. this study found that between tahfidz education in yanbu’ al-qur’an and the national quran tahfidz quarantine foundation there are very contrasting differences both in terms of methods and learning orientation. the difference indicates the transformation of tahfidz tradition from classical to modern (method) and oriented towards the fulfillment of identity. in addition, the transformation of tahfidz tradition is influenced by the new trend of islamism, especially among urban communities who position tahfidz as a standard of piety. keywords: transformation; tahfidz; traditional institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 8, number 1, 2023 | page: 123-140 doi: http://doi.org/10.29240/ajis.v8i1.6720 ajis academic journal of islamic studies 124 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 introduction tahfiz education in indonesia has long been concentrated in islamic boarding schools, so tahfiz education is always identified with islamic boarding schools. in its development, tahfiz education in indonesia has spread in various forms and formats, such as tpq (qur'an education park) and tahfiz house. even today, tahfiz education is also organized virtually. however, these various forms of educational institutions do not replace and displace each other.1 zameer and husam said "memorization learning must be perfected from time to time to get good and effective-efficient results".2 moreover, islamic boarding schools continue to be challenged by modernity which requires adaptation and change, especially in terms of educational methods and management.3 in indonesia, the spread of pesantren is very rapid, not only because of the high public trust in pesantren,4 but also because of the strong authority of pesantren as islamic educational institutions. of course, each school has a different style and method of learning tahfidz. some put tahfidz material as the main program, so this kind of school is called "pondok qur'an". there are also those that include tahfidz material as additional material, so this model school is popularly called "pondok modern", or also commonly called "pondok salaf". in addition to the traditional tahfidz education model, in recent years there have been temporal tahfidz institutions. tahfidz institutions like this are popularly called contemporary tahfidz institutions. the most striking difference from traditional tahfidz, contemporary tahfidz 1 muhammad jakfar, abdul rauf haris, and fahmi zulfikar, “lembaga tahfizh al-qur’an dalam sejarah pendidikan islam,” jurnal pendidikan luar sekolah 14, no. 1 (2020): 1. 2 zameer ahmed adhoni and husam ahmed al-hamad, “a cloud qur’an application using drupal technology,” international journal of web applications 6, no. 1 (2014): 23. 3 qolbi khoiri, abdullah idi, and akmal hawi, “pondok pesantren di provinsi bengkulu dalam dinamika peradaban moderen,” madania: jurnal kajian keislaman 21, no. 1 (2017): 31–46. 4 bassam abul a’la and moh. rifqi rahman, “the response from pesantren recognition in the configuration of the national education system,” ajis: academic journal of islamic studies 7, no. 2 (2022): 323. mahmud hibatul wafi : transformation of the tahfīdz tradition in indonesia | 125 prioritizes quantity in memorization or acceleration. in addition, the audience is also more dominated by adults and people of working age. usually, they carry an easy and practical way (method) in memorizing the qur’an, and it only takes a short time. in this study, the foundation of national tahfidz qur’an quarantine (yktn) in kuningan is representative of the contemporary type of tahfidz education. research on this subject is of course quite classic and common. moreover, the problem of tahfidz methods and development, such as research conducted by salamah5, anwar6, fatmawati7, rahmi8, mardhotillah.9 in addition, other studies conducted by huda10, mubarok11, cahyani12, heriyanto13 focused on tahfidz tradition and living qur’an. however, the emphasis of this study is to further explore the transformation of tahfidz education in indonesia, as well as to examine the perspective of muslims towards tahfidz education. therefore, comparing contemporary and traditional tahfidz education models is one of the efforts to explain the phenomenon. methodology 5 umi salamah, “pengajaran menggunakan metode kaisa dalam menghafal alquran pada anak,” ta’limuna: jurnal pendidikan islam 7, no. 2 (2018). 6 khoirul anwar and mufti hafiyana, “implementasi metode odoa (one day one ayat) dalam meningkatkan kemampuan menghafal al-quran,” jurnal pendidikan islam indonesia 2, no. 2 (2018): 181–198. 7 eva fatmawati, “manajemen pembelajaran tahfidz al-qur’an,” jurnal isema: islamic educational management 4, no. 1 (2019). 8 yuliani rahmi, “metode muraja’ah dalam menghafal al-quran di pondok pesantren al-mubarok tahtul yaman kota jambi,” innovatio: journal for religiousinnovation studies 19, no. 1 (2019). 9 nurul mardhotillah, “strategi laissez faire dalam mengembangkan tahfidz al-qur’an di madrasah tsanawiyah miftahul ulum sukodono lumajang,” khazanah: jurnal edukasi 2, no. 2 (2020): 148–172. 10 m. nurul huda, “budaya menghafal al-quran motivasi dan pengaruhnya terhadap religiusitas,” sukma: jurnal pendidikan 2, no. 2 (2018). 11 jalaluddin mubarok, “extending tradition concept of tahfidz islamic boarding school design in nganjuk indonesia,” journal of islamic architecture 5, no. 2 (2018). 12 nadia saphira cahyani, neila sakinah, and nur nafisatul fithriyah, “efektivitas tahfidh dan tahsin al-quran pada masyarakat di indonesia,” islamic insights journal 2, no. 2 (2020). 13 heriyanto, “potret fenomena tahfiz online di indonesia pergeseran tradisi menghafal al-qur’an dari sorogan ke virtual,” jurnal ṣuḥuf 14, no. 1 (2021): 153-177. 126 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 this research is type of qualitative approach with descriptive approach. data sources come from various literatures, including books, journals, internet media, personal documents, and so on. while the data analysis technique used is descriptive-analytic, which explains and analyzes the transformation of the tahfidz tradition in indonesia. the data collection techniques in this study used library techniques by exploring various sources related to the problems. the first step is to describe the pattern and model of the tahfidz educational institutions that are the focus of this research, namely the pondok pesantren yanbu’ al-qur’an kudus and the national tahfiz al-qur’an quarantine foundation. the two educational institutions were selected in this study based on their track record and reputation so far. next, explore the differences between the two educational institutions in order to find the transformation of the tahfidz tradition in indonesia, and its relation to the construction of muslim identity. result and discussions pattern of tahfidz education yanbu’ al-qur'an islamic boarding school in the world of education, the method is an important component, because a good method will lead to the intended educational goal. armai arief said, “method is much more important than material. so urgent is the method in the educational process that the teaching and learning process will be in vain if it does not use the method, on the grounds that the method occupies the second most important position after the objectives of a series of learning components.14 so far, tahfidz education has been centered in islamic boarding schools, and the students have to stay in the boarding schools for years. with the hope, someday the students will have a good quality of 14 armai arief, pengantar ilmu dan metodologi pendidikan islam (jakarta: ciputat press, 2012), 21. mahmud hibatul wafi : transformation of the tahfīdz tradition in indonesia | 127 memorization after graduating from there. this type of cottage model is popularly called a traditional cottage (salaf). among the salaf qur'an pesantren in indonesia, namely, pondok pesantren tahfidz al-qur’an munawwir krapyak,15 pondok pesantren tahfidz al-qur’an yanbu’ul qur’an kudus, pondok pesantren tahfidz al-qur’an al-muayyad surakarta,16 and others. then, these traditional qur'an cottages are generally inhabited by school-age children (6-20 years) and only a handful of adults. according to ahsin sakho muhammad quoted by muhaimin zen and akhmad as saying that there is no age limit for someone who will memorize the qur'an. this is because when the qur'an was first revealed, many of the prophet's companions only started memorizing the qur'an after they were adults and even more than 40 years old. however, in the scientific world, the best age for memorizing the qur'an starts from the age of 5-7 years until the age of 23 years.17 in other words, the participants in this model of the qur’an cottage were relatively the same age and homogeneous. among the educational models that are identical with religious teaching is the “pondok pesantren”. tahfīdz islamic boarding school aims to guide students to memorize the qur'an, so that they have quranic morality and character and are also expected to be able to apply the teachings of the qur'an in life. a student with sufficient intelligence, 15 pesantren al-munawwir, krapyak-yogyakarta is known as the pioneer of the tahfidz tradition in the yogyakarta and central java areas. founded by kh. m. munawwir (1870-1941) who has lived in mecca for 21 years. after obtaining a diploma teaching tahfidz al-qur’an, then in 1911 he returned to yogyakarta and founded a boarding school and taught tahfidz al-qur'an. see: muhammad shohib and bunyamin yusuf surur, para penjaga al-qur’an: biografi huffaz al-qur’an di nusantara (jakarta: lajnah pentashih mushaf al-qur’an, 2011). 16 pesantren al-muayyad, surakarta-central java is recorded to be the oldest al-qur’an islamic boarding school in surakarta. al-muayyad was first pioneered in 1930 by kh. abdul mannan with kh. ahmad shofawi and prof. kh. moh adnan. then in 1937 by kh. ahmad umar abdul mannan (1916-1980). see: muhammad shohib dan bunyamin yusuf surur, para penjaga al-qur’an: biografi huffaz al-qur’an di nusantara, 2011). 17 muhaimin zen dan akhmad mustafid, bunga rampai mutiara al-qur’an pembinaan qari qari’ah dan hafizh hafizhah, (jakarta: pimpinan pusat jam’iyyatul qurra’ wal huffazh (jqh), 2006), 111. 128 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 on average, can memorize the qur'an between 2 to 4 years. usually, students who have been allowed to participate in memorizing are students who have finished reciting the qur’an by looking (bi al-nadzr) and can read the qur’an fluently. in addition, they must have a strong determination to memorize and study the qur'an and sincerely devote themselves to the qur’an.18 pondok pesantren tahfidz yanbu’ al-qur’an is among the salaf cottages that apply this. this cottage was pioneered by kh. arwani amin in 1942. however, when the teaching process was still operating at the kenepan mosque, it was only in 1969 that he pioneered the establishment of a pesantren and was named yanbu’ al-qur’an.19 this islamic boarding school, which is located in kajeksan village, kudus since its establishment, has produced countless muhafidz from various regions in indonesia and abroad. the yanbu’ al-qur’an islamic boarding school is a tahfīdz salaf cottage that is calculated and is a favorite for prospective qur’an memorizers. in addition to the nobility of this cottage, the method of memorizing the qur'an applied in this cottage is also effective and good. the tahfīdz method is also commonly referred to as the yanbu'a method. the yanbu’ method is a method of reading and writing and memorizing the qur’an, in which students are trained to read the qur’an quickly, accurately, without stuttering, and should not spell, which is adapted to the rules of tajwid and makhārij al-huruf.20 the yanbu' method itself originated from the wishes and suggestions of pondok yanbu' alumni to popularize or promote yanbu’ tahfidz learning and education widely. thus, in addition to benefiting the community, synergy is always maintained between the pesantren and alumni. 18 ahmad atabik, “the living qur’an: potret budaya tahfidz,” jurnal penelitian 2, no. 8 (2014): 169. 19http://santripedia.wordpress.com/pondok-yanbu’ulqur’andiakses 15 januari 2022. 20 m. ulin nuha arwani, thoriqoh baca tulis dan menghafal al-qur’an yanbu’a jilid i (kudus: pondok tahfidz yanbu’u al-qur’an, 2004). http://santripedia.wordpress.com/pondok-yanbu’ulqur’anmahmud hibatul wafi : transformation of the tahfīdz tradition in indonesia | 129 the yanbu’ style of memorizing the qur’an was compiled by three pillar figures of the yanbu’ islamic boarding school, namely, kh. arwani amin with his son, kh. ulin nuha and kh. ulil albab, also assisted by several other caretakers of the cottage, such as, kh. mansur maskan and kh. sya’roni ahmadi.21 the presence of the yanbu’ method is expected to be able to meet learning objectives effectively and well. among its aims are the following: 1. take part in educating the nation’s children to be able to read the qur’an fluently and correctly. 2. nasyr al-‘ilmi (spread knowledge) especially, ulum al-qur'an. 3. socializing the qur'an with the rasm utsmani. 4. to justify what is wrong and perfect what is lacking. 5. inviting to always practice or recite the qur'an and musyafahah alqur'an until finished.22 the yanbu’ method is a practical and systematic method of reading the qur’an. the method can be successful on target in a short period of time. while the systematic method means that this method is designed systematically, adjusting the psychological aspects of the child. therefore, the yanbu’ method is a practical and systematic method, so in learning it must be in accordance with the method determined by the mushannif (author) so that the desired goal is achieved optimally. the yanbu’a method also has its own curriculum. the curriculum has a central position in the entire educational process and directs all forms of educational activity in order to achieve educational goals.23 in short, the curriculum is a set of plans that serve as guidelines and appreciation in the learning process. hamalik said “the curriculum is one 21 ibid. 22 ibid. 23 nana sukma dinata, perencanaan kurikulum (jakarta: rineka cipta, 2003). 130 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 of the most urgent components in the structure of the educational framework”. while the characteristics of the yanbu’a method are:24 a. emphasizing on the achievement of student competencies both individually and classically. b. using a variety of approaches and methods. c. emphasizing on the process and learning outcomes in an effort to master the achievement of competencies (reading, writing, and memorizing). in general, the present yanbu’ method aims to care for and maintain the reading or memorization of santri. by prioritizing the quality and excellence of memorization, and not at all emphasizing the quantity aspect. so, it is not uncommon for the author to meet several yanbu’ alumni who donate their time to memorize the qur’an for years, and then study the qiraah sab’ah. foundation of national tahfidz al-qur’an quarantine (yktn) the tahfīdz institution, which is located in the cibulan tourist area, kuningan, was established on july 25, 2014. ustadz makmun alqurtubi and ustadz yadi iryadi are the figures behind the establishment of this institution under the name of the national tahfidz al-qur’an quarantine foundation or commonly abbreviated as yktn. the quarantine system is a regulation that is applied at this tahfidz institution by applying a memorization method. this method is called the yadain method.25 this institution also stands under the care or guidance of kh. ahsin sakho muhammad and prof. kh. didin hafiduddin. through the guidance of these two figures, yktn is quite rapidly developing and its existence in promoting interest in memorizing the qur'an. until now, yktn already has around 58 partners scattered in various regions in indonesia and also in malaysia.26 24 arwani, thoriqoh baca tulis dan menghafal al-qur’an yanbu’a jilid i, 4. 25 http//:www.hafalanquransebulan.com diakses tanggal 19 januari 2022. 26 http//:www.hafalanquransebulan.com diakses tanggal 15 januari 2022. mahmud hibatul wafi : transformation of the tahfīdz tradition in indonesia | 131 “the realization of every muslim family one hafidz/hafidzah indonesia 2030” is the mission of yktn. for the realization of this mission, yktn continues to open itself to participants almost every month. yktn includes several quran memorization programs. among them are a month program of 30 juz, two weeks of 10 juz, and three months of mutqin. the 30 juz month program is the main program of yktn. the mechanism is to increase the intensity of the memorization time to 1013 hours per day and the consistency of efforts and intensive guidance from muhafidz. the 10 juz two-week program is technically the same as the previous program. meanwhile, the mutqin program is intended for participants who have memorized at least 20 juz and must stay for three months in a quarantine center to complete their memorization. the interesting thing about yktn is that they have a special acceleration method in memorizing the qur'an. of course, this is also what is in great demand by tahfidz participants. especially for adults who have been struggling in the world of work and have a great desire to memorize the qur'an. yktn is here to fulfill this wish. this method is called the yadain method. etymologically, the word yadain comes from the word yadun which means hand. meanwhile, according to the term yadain method is an effort to make it easier to memorize the qur'an with the aim of knowing the sound of the verses of the qur'an, the name of the letter, translation, verse number, page number, left and right location, and the location of the juz with visualization language of both hands.27 among the advantages of this yadain method are as follows: 1. memorize the verses of the qur'an 2. make it easier for participants to memorize verse numbering 3. participants easily remember page numbers 4. easy to remember the left and right location 27 http://metodeyadain.org/metode-yadain.html 132 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 5. memorize 80% of the vocabulary that is repeated in the qur'an 6. indonesian translation techniques per sentence and per word 7. knowing makkiyyah and madaniyyah 8. help understand the interpretation and asbāb al-nuzūl of a verse ustaz yadi iriyadi as the formulator of this method stated that there were a lot of conveniences in memorizing through this method. among them, beginners can memorize the qur’an by knowing its meaning in indonesian. thus, it allows vocabulary in the qur’an to be memorized, especially vocabulary that is often repeated.28 moreover, this yadain method has a special qur'an in helping participants in the memorization process. meanwhile, the visualization language of the yadain method is specifically designed to help imagination, making it easier to understand vocabulary. through the expression of hand movements, the reader will be easily stimulated to embed the qur’an material in the subconscious or qalbu.29 table 1. yanbu’ al-qur’an and yktn characteristics 28 ibid. 29 ibid. no. aspects pondok pesantren yanbu’ al-qur’an foundation of national tahfidz al-qur’an quarantine (yktn) 1 pattern traditional contemporer 2 method yanbu’a method yadain method 3 system stay long stay (short time) 4 period several years one month 5 orientation quality quantity 6 segment/participant school age and general general mahmud hibatul wafi : transformation of the tahfīdz tradition in indonesia | 133 the transformation of the tahfidz tradition hāfidz or huffādz (plural) is a term for someone who has completed memorizing the qur'an and is able to take responsibility. that is fā’il from the word hafidza yahfadzu hifdzan, which means guard (to guard or remember).30 while tahfidz al-qur'an itself is a series of processes of collecting memorization in memory. juju saepudin, et al stated that the definition of tahfīdz is the process of repeating something, either by reading or listening. any work if it is repeated often, it will surely be memorized.31 in fact, this tradition has been very common in islam, since the era of the companions of the prophet this practice has been carried out. every prophet received revelation, then memorized by the companions. the tahfīdz tradition was more popular at that time considering that generally they were not trained in writing. from time to time this tradition has been maintained, apart from theological needs, but also because of intellectual demands. in indonesia, the development of tahfīdz education is quite significant and massive. in general, this education is distributed through islamic boarding schools. the levels and models also vary, from the level of children, teenagers, to general (adults). in addition, each islamic boarding school usually has a variety of methods and techniques. in the salaf cottage culture, there are known as bi al-nadzr and bi al-ghaib. children who still have problems with pronunciation and tajwīd must pass the bi al-nadzr stage. bi al-nazr itself means “by seeing”. that is, students read the qur’an by looking at the manuscripts. while bi alghaib is intended for students who are specialized in perfecting the memorization of the qur’an from juz 1 to 30.32 actually the principle of tahfīdz al-qur’an at the level of pesantren culture is guided by religious teachings which state that memorizing and developing the qur'an is fardu kifāyah with the aim of 30 mahmud yunus, kamus arab-indonesia, (jakarta: hidakarya agung, 1990), 105. 31 juju saepudin, membumikan peradaban tahfidz al-qur’an (jakarta: balai penelitian dan pengembangan agama jakarta, 2015), 23. 32 muhammad sadli mustafa, “pelaksanaan metode pembelajaran tahfizh alqur’an,” jurnal al-qalam 18, no. 2 (2012): 249. 134 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 maintaining the number of mutawatir of huffādz al-qur'an. if this task has been carried out by some people, then the obligations for others fall.33 therefore, the task of memorizing the qur'an is a noble thing. for someone who teaches tahfīdz al-qur'an, of course he is a kiai/ustadz who really memorizes it by heart (lanyah). usually, in the indonesian tradition, an educator in a pesantren has a memorized sanad that is connected to the prophet. in this case, the yanbu’ al-qur’an islamic boarding school in kudus practices this. tahfīdz learning that makes pesantren as the basis, with orientation to the aspects of the quality and personal integrity of the students. however, recently there has been a transformation of tahfidz education as shown by yktn with a temporal format. this was allegedly a sign of the revival of islam. in anna gade's terms it is called, “islamic awakening”.34 this is partly due to the increasing enthusiasm of parents to place their children in schools that have tahfidz programs. the motivations of parents vary, but what is clear cannot be separated from modernization and globalization. in other words, they are worried that their children will be influenced by the west, or by infidels, or even by other muslims who do not practice the same values. the high interest and promotion of 'true' islam among muslims coincided with their adoption of many aspects of the stricter islamic way of life.35 in addition, in indonesia, there is a grand agenda that is routine every year, which is commonly referred to as mtq (musabaqah tilawatil qur'an). the tahfīdz al-qur'an branch was included in the mtq in 1981, then this model institution is growing in various regions in indonesia. of course, this competition in addition to providing a place for memorizing the qur'an to realize the values of the qur'an in society, also plays an important role in shaping muslim identity. 33 jalaluddin as-suyuthi, al-itqôn fi ‘ulum al-qur’an (beirut: dar al-fikr, 1999). 34 anna m. gade, perfection makes practice; lerning, emotion, and the recited qur’an in indonesia (usa: hawai press, 2014). 35 yanwar pribadi, “sekolah islam (islamic schools) as symbols of indonesia’s urban muslim identity,” trans: trans-regional and -national studies of southeast asia 10, no. 2 (2022): 203–218. mahmud hibatul wafi : transformation of the tahfīdz tradition in indonesia | 135 the revival of islam is also marked by efforts to revitalize the substance of islam with packaging that is relevant to modernization, or what is called “popular islam”. the practice of “popular islam” is interpreted by weintraub as a step to ground and include islamic principles that are able to adapt to the dynamics that exist in society so that islamic teachings can be practically actualized.36 no exception in the scope of education tahfīdz al-qur’an. the proliferation of seasonal or temporal tahfīdz institutions is one indication. the emergence of this type of institution is seen as an implication of the insistence on the requirements for being a true muslim. muslims from various circles and professions flock to ultimatum and implement this. that is, participants in tahfīdz al-qur'an no longer only involve school-age children but more broadly, on a general scale. for example, the existence of monthly qur’an memorization dauraḧ in various cities that offer an accelerated and practical method of memorizing the qur’an. as we know, that the participants or jamaah of dauraḧ are dominated by the upper middle class. this is related to the cost during the dauraḧ which is quite large. in this study, the author represents the tahfidz qur’an quarantine foundation in kuningan, west java. new model of tahfidz education the tahfidz tradition is part of the living qur’an phenomenon, which activates the vital role of the qur'an in everyday life. mun’im a. sirry mentioned the phenomenon as part of ‘lived religion’, ‘practical religion’, ‘popular religion’, ‘lived islam’, which aims to explore how humans and society understand and practice their religion.37 memorizing the qur’an is one of the religious traditions that have long lived and been practiced by muslims. various tahfīdz educational institutions were built to cover this. each institution also offers a variety of methods and ways of 36 andrew n. weintraub, islam and popular culture in indonesia and malaysia (new york: routledge, 2011). 37 mun’im a. sirry, scriptural polemics: the qur’an and other religions (london: oxford university press, 2015). 136 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 memorizing. in the world of tahfīdz, it is generally known that there are four methods of memorizing including the lauh,38 tikrar, sima’ and fahm al-mahfudz methods. in this modernization era, the tahfidz tradition is not only loved by the learning age group, moreover it is disseminated to the general public from various backgrounds and professions. there is a special motivation for muslims in this era to memorize the qur'an as a condition to become a full muslim. for many urban middle class muslims, being muslim means they have to be modern and pious, their family members to be educated in a ‘true’ institution of islamic learning.39 this image change indicates that there is a process of repackaging islam through tahfīdz education which has developed significantly recently. the impact on the construction of muslim identity, which places tahfidz as the standard of piety. therefore, the emergence of contemporary tahfidz institutions that offer an accelerated method of memorizing the qur'an has a place in urban communities. tahfidz education is programmed in attractive and varied packages. as yktn offers a month-long program of memorizing the qur'an, so that memorizing the qur’an no longer appears as a difficult and exclusive material, but becomes something that is fun and easy for anyone. in fact, tahfidz itself has become part of the lifestyle of a muslim. this is the difference from traditional tahfidz education, as well as indicating the existence of a new model in tahfidz education. the author notes several things that are the difference: first, in terms of 38 lauh and takrir is one of the methods used by predecessors such as shaykh abd. qadir abd. adzim, professor of tahfizh qira'at and nagham of ptiq from egypt. lauh is depositing or listening to new memorization to the instructor or supervisor. while takrir is repeating the memorization that is heard to the instructor or supervisor. see. muhaimin zen and mustafid akhmad, bunga rampai mutiara al-qur’an pembinaan qari qari’ah dan hafizh hafizhah (jakarta: pimpinan pusat jam’iyyatul qurra’ wal huffazh (jqh), 2006). 39 yanwar pribadi, “pop and ‘true’ islam in urban pengajian: the making of religious authority,” in in the new santri: challenges to traditional religious authority in indonesia, ed. norshahril saat and ahmad najib burhani (singapore: iseas yusof ishak institute, 2020), 213–238. mahmud hibatul wafi : transformation of the tahfīdz tradition in indonesia | 137 time. contemporary tahfidz does not take a long time, it is temporal. second, the learning method. contemporary tahfidz offers various methods and names. the attractiveness and distinctiveness of the average tahfidz institution on this side, although they rarely have an authoritative kiai, ustaz, or teacher. this is different from traditional tahfidz, which has an authoritative and credible kiai/teacher from a scientific perspective, as kh. m. munawwir (krapyak yogyakarta) and kh. arwani amin (yanbu’ al-quran kudus). third, the student segment. tahfidz institutions have students who are more heterogeneous in terms of age than traditional tahfidz cottages. perhaps because the tahfidz institution offers a practical method with a minimal time period. a success for the tahfidz institution has changed the image of memorizing the quran in the public’s perception, which is generally considered difficult and exclusive. conclusion this research raises important questions about the changing tradition of tahfidz in indonesia. these changes reflect the new religious trends developing in society. the increasing interest of people to memorize the qur'an indicates that the activity of memorizing the qur'an is not only driven by theological motives, but also relates to social status and authority. the findings of this study show that traditional and contemporary tahfīdz education have the same principles, preserving and practicing the messages of the qur'ān. if traditional institutions make pesantren the basis of education and require a long time, contemporary institutions are not, are temporal and practical. if contemporary tahfīdz institutions come up with contemporary formulas, while traditional institutions still continue the old patterns and methods. the findings presented show that the existence of contemporary tahfīdz institutions is a product of modernization. the transformation process of tahfidz from traditional to contemporary cannot be separated 138 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 from the development of the world of education, changes in lifestyle and economy. the methods and orientations applied in contemporary tahfīdz institutions are the implications of the religious tendencies of today's muslim society. this also has an impact on the perspective of muslim communities, especially urban and middle-class communities, towards the tahfidz tradition, which is positioned not only as a theological recommendation, but also a fulfillment of identity. this research is limited to two educational institutions as the focus of the research. to strengthen the findings on the transformation of the tahfidz tradition in indonesia, a wider range of research is needed. direct involvement in educational activities in pesantren or tahfidz institutions can be a strong basis for analyzing changes in the tradition. further studies that accommodate a wider sample and diverse sources of information can be a source of knowledge for a deeper understanding of the tahfidz tradition in indonesia. refer enc es a’la, bassam abul, and moh. rifqi rahman. “the response from pesantren recognition in the configuration of the national education system.” ajis: academic journal of islamic studies 7, no. 2 (2022): 323. adhoni, zameer ahmed, and husam ahmed al-hamad. “a cloud qur’an application using drupal technology.” international journal of web applications 6, no. 1 (2014). anwar, khoirul, and mufti hafiyana. “implementasi metode odoa (one day one ayat) dalam meningkatkan kemampuan menghafal al-quran.” jurnal pendidikan islam indonesia 2, no. 2 (2018): 181–198. arief, armai. pengantar ilmu dan metodologi pendidikan islam. jakarta: ciputat press, 2012. arwani, m. ulin nuha. thoriqoh baca tulis dan menghafal al-qur’an yanbu’a jilid i. kudus: pondok tahfidz yanbu’u al-qur’an, 2004. as-suyuthi, jalaluddin. al-itqôn fi ‘ulum al-qur’an. beirut: dar al-fikr, 1999. atabik, ahmad. “the living qur’an: potret budaya tahfidz.” jurnal penelitian 2, mahmud hibatul wafi : transformation of the tahfīdz tradition in indonesia | 139 no. 8 (2014): 169. cahyani, nadia saphira, neila sakinah, and nur nafisatul fithriyah. “efektivitas tahfidh dan tahsin al-quran pada masyarakat di indonesia.” islamic insights journal 2, no. 2 (2020). dinata, nana sukma. perencanaan kurikulum. jakarta: rineka cipta, 2003. fatmawati, eva. “manajemen pembelajaran tahfidz al-qur’an.” jurnal isema: islamic educational management 4, no. 1 (2019). gade, anna m. perfection makes practice; lerning, emotion, and the recited qur’an in indonesia. usa: hawai press, 2014. heriyanto. “potret fenomena tahfiz online di indonesia pergeseran tradisi menghafal al-qur’an dari sorogan ke virtual.” jurnal ṣuḥuf 14, no. 1 (2021): 153-177. huda, m. nurul. “budaya menghafal al-quran motivasi dan pengaruhnya terhadap religiusitas.” sukma: jurnal pendidikan 2, no. 2 (2018). jakfar, muhammad, abdul rauf haris, and fahmi zulfikar. “lembaga tahfizh al-qur’an dalam sejarah pendidikan islam.” jurnal pendidikan luar sekolah 14, no. 1 (2020): 1. khoiri, qolbi, abdullah idi, and akmal hawi. “pondok pesantren di provinsi bengkulu dalam dinamika peradaban moderen.” madania: jurnal kajian keislaman 21, no. 1 (2017): 31–46. mardhotillah, nurul. “strategi laissez faire dalam mengembangkan tahfidz alqur’an di madrasah tsanawiyah miftahul ulum sukodono lumajang.” khazanah: jurnal edukasi 2, no. 2 (2020): 148–172. mubarok, jalaluddin. “extending tradition concept of tahfidz islamic boarding school design in nganjuk indonesia.” journal of islamic architecture 5, no. 2 (2018). mustafa, muhammad sadli. “pelaksanaan metode pembelajaran tahfizh alqur’an.” jurnal al-qalam 18, no. 2 (2012): 249. pribadi, yanwar. “pop and ‘true’ islam in urban pengajian: the making of religious authority.” in in the new santri: challenges to traditional religious authority in indonesia, edited by norshahril saat and ahmad najib burhani, 213–238. singapore: iseas yusof ishak institute, 2020. 140 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 ———. “sekolah islam (islamic schools) as symbols of indonesia’s urban muslim identity.” trans: trans-regional and -national studies of southeast asia 10, no. 2 (2022): 203–218. rahmi, yuliani. “metode muraja’ah dalam menghafal al-quran di pondok pesantren al-mubarok tahtul yaman kota jambi.” innovatio: journal for religious-innovation studies 19, no. 1 (2019). saepudin, juju. membumikan peradaban tahfidz al-qur’an. jakarta: balai penelitian dan pengembangan agama jakarta, 2015. salamah, umi. “pengajaran menggunakan metode kaisa dalam menghafal alquran pada anak.” ta’limuna: jurnal pendidikan islam 7, no. 2 (2018). shohib, muhammad, and bunyamin yusuf surur. para penjaga al-qur’an: biografi huffaz al-qur’an di nusantara. jakarta: lajnah pentashih mushaf al-qur’an, 2011. sirry, mun’im a. scriptural polemics: the qur’an and other religions. london: oxford university press, 2015. weintraub, andrew n. islam and popular culture in indonesia and malaysia. new york: routledge, 2011. yunus, mahmud. kamus arab-indonesia,. jakarta: hidakarya agung, 1990. zen, muhaimin, and mustafid akhmad. bunga rampai mutiara al-qur’an pembinaan qari qari’ah dan hafizh hafizhah. jakarta: pimpinan pusat jam’iyyatul qurra’ wal huffazh (jqh), 2006. the role of an islamic forum (majelis taklim) al-hidayah to improve communities’ religious comprehension savri yansah1, arwansyah kirin2 1institut agama islam negeri curup, indonesia 2 university tun husein, malaysia corespondence: savriyansah@gmail.com1 abstract. the background of this research is the lack of religion understanding and the practice of religious is not perfect enough. this study aims to describe the role of majelis taklim al-hidayah to increase religious understanding the which is hold every friday afternoon. this study uses a qualitative approach because the data which is processed and explained by the description. the data is got by observation, interviews, and documentation method. the sources of this data are primary data sources as the results of interviews to the coaches, administrators, and several members of the al-hidayah majelis taklim, and secondary data sources derived from activity documentation. the research findings are: (1) after constructing the congregation's faith, majelis taklim the member feels that there is increasing of their faith. (2) fostering families to realizing a sakinah family through routine recitation activities every friday (3) empowering the poor people by holding compensation activities for orphans every ramadan month. (4) improvement of the household economy because the member are pilgrims participating in the recitation and selling something. 5. the forum is a place to study religion that can increase religious understanding. 6. fostering harmony among the people by silaturrahim. keywords: islamic forum; religious comprehension introduction humans need education as the basis for lives. through education, humans can develop their full potential so that human are able to solve problems that arise in the lives. education can make humans to socialize, communicate and interact well one another. thus, humans raise their institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 8, number 1, 2023 | page: 157-171 doi: http://doi.org/10.29240/ajis.v8i1.6854 academic journal of islamic studies mailto:savriyansah@gmail.com 158 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 standard of living both economically and socially. education is not only able to raise human glory to the other humans but also to allah swt. education includes the interaction of educators and students to achieve the vision of education such formal and non-formal educational institutions. the purpose of education is to provide guidance so that students can live independently to continue and preserve traditions such as values that develop in society. through well-managed and intensive education programmed, the optimum point for educational endeavors will be realized. education is successful if it can change human behavior in a positive direction1. learning is an obligation for every muslim. allah will exalt the degree of those who believe and those who are given knowledge according to his word q.s. mujadillah verse 11 which means: “o you who have believed, when you are told, “space yourselves” in assemblies, then make space; allah will make space for you. and when you are told, “arise,” then arise; allah will raise those who have believed among you and those who were given knowledge, by degrees. and allah is acquainted with what you do” in addition, the prophet also ordered to deepen the religious knowledge "whoever allah wills to be given goodness, that person deepens the religion of islam" (hr. bukhari-muslim)2. it shows that studying in islam is a process without end or what is known as long life education which is in line with the principles set by allah swt and his messenger. demanding knowledge is not only done by children but also parents. parents who are preoccupied to work certainly cannot get the knowledge that expect from formal educational institutions. therefore, the age and time factors are not possible, they will also rethink the financial factors that parent have, most of them will choose to meet the daily needs. to deal those problems parents will look for other alternative ways to be able to gain knowledge and deepen religious knowledge. parents can not only get education through formal education, but also can get it through non-formal education. one of the non-formal educations that still exists 1 badrus zaman. pendidikan akhlak pada anak jalanan di surakarta (jurnal inspirasi vol. 2 no. 2 undaris ungaran,2018) hlm.130. 2 nur apriliya rochimah & badrus zaman. pendidikan moral anak jalanan (yogyakarta: trussmedia grafika, 2018) hlm. 31. savri yansah: the role of islamic forum (majlis taklim) al-hidayah | 159 today is majelis taklim. the majelis taklim is not only for parents but is also open to the public, including youth who wish to gain knowledge through this non-formal education islam is a religion that guides humans individually and in groups to become good, moral, and virtuous human beings. to achieve religious goals, a dynamic called da'wah is needed. da'wah is an appeal or teaching that is carried out by a preacher to mad'u either through oral, written or deed to do what allah swt commands and stay away from his prohibitions. the presence of da'wah as a coaching, educational and directing activity has given new prospect to educate and enlighten society efforts, especially in the religious and social. one of the da'wah program or educational institutions around the community is the majelis taklim. therefore, the majelis taklim does not only function as a da'wah forum, but also plays a role to develop and foster islamic and religious knowledge in the community. the main purpose of forming majelis taklim is to spread islamic da'wah and save the people from adversity, therefore majelis taklim have grown rapidly in indonesia, which are attended by teenagers and parents. the beginning of the formation of this majelis taklim was an attempt by muslims to spread islamic da'wah through mosques, but nowadays da'wah is hold not only in mosques but also hold many places, not even only verbally but through social media such as youtube, facebook, whatshap and others. based on the history, the majelis taklim is the oldest educational institution in islam because it has been implemented since the time of the prophet muhammad saw which took place clandestinely in the house of arqam ibn abu al-arqam.3 however, preaching in secret ways did not last long after allah's command to carry out preaching openly contained in q.s. al-hijr verse 94 means: “therefore, expound openly what thou art commanded, and turn away from those who join false gods with allah.” there are many majelis taklim during society in indonesia where most of the population is muslim. one of the taklim assemblies that is growing rapidly is at the al-hidayah majelis taklim, curup village, north curup district. majelis taklim, which is in rt 07/rw 03, dusun curup 3hussein bahreisj, hadits shahih al-jamius shahih buhari-muslim. (surabaya: cv karya utama t.th.) hlm. 31. 160 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 sub-district, curup utara district, is followed by dozens of congregations every routine friday afternoon taklim assembly. the study in this taklim assembly is a study of tahsin and tahfidz. based on the importance of increasing religious understanding for everyone, a person's desire to join the taklim assembly that is around his environment will arise. based on the description above, further research is needed regarding the role of the majelis taklim in increasing religious understanding. the purpose of this study is to describe the role of the alhidayah majelis taklim in increasing religious understanding4. the contribution of this research is to develop the treasures of knowledge, especially about religion and provide benefits for religious taklim assemblies so that they are more consistent in practicing religious teachings. the method used in this study is a qualitative approach. according to sugiyono, a qualitative research method is a research method used to examine natural object conditions, where the researcher is the key instrument. data analysis is a step for systematically searching and compiling data obtained from interviews, observations, and documentation by organizing data into categories, choosing which ones are important and will be studied so that they are easily understood by oneself or others5. the analysis in this study uses the miles and huberman model such as data reduction (data reduction), data display (data presentation, and conclusion/verification). results and discussion the role of the majelis taklim al-hidayah to improve religious understanding the majelis taklim as a non-formal educational institution has a very big role for the congregation. in religious matters, the majelis taklim makes a very large contribution to society, because the main purpose of the majelis taklim is to prohibit religious knowledge. therefore, the existence of this majelis taklim is very helpful to the community in meeting their spiritual needs. 4 musthafa as-siba’i, sirah nabawiyah pelajaran dari kehidupan nabi. (solo: era adicitra intermedia, 2011) hlm. 38. 5 sugiyono. metode penelitian kuantitatif, kualitatif, dan r&d. (bandung: alfabeta,2018) hlm. 9. savri yansah: the role of islamic forum (majlis taklim) al-hidayah | 161 the existence in the life of the community, the majelis taklim has a role in which its existence is needed by the community. majelis taklim is a forum for the community to always get knowledge, especially knowledge about islam. so that the majelis taklim means always optimizing its functional role in society. the majelis taklim every friday which is held in the dusun curup sub-district gets a good response from the congregation, as evidenced by the enthusiasm of the people who take part in the majelis taklim, the increasing number of congregations and the large number of people who donate to this islamic boarding school. seeing the enthusiasm and positive response from the congregation, the majelis taklim every friday always tries to optimize its role and existence to coach the ummah to increase religious understanding for its congregation6. majlis taklim is a community-based educational institution characterized by islamic values which in its implementation has the principles of education with an open system and a lifelong process. through the majlis taklim hoped that the community can learn religious knowledge, so that from the results of the educational process it is expected to be able to make a contribution that is quite influential in the formation of a superior islamic generation, a generation that is faithful and pious, has noble character, fosters a sakinah family so that it can support and realize the nation's hopes towards a state that fair and prosperous. the existence of majlis taklim in society has brought benefits to the people, especially those who are members. as parents, they should need knowledge to educate their children, but many of them have low education, lack of knowledge and insight caused by minimal economic conditions, which hinders them from obtaining the knowledge they need. furthermore, majlis taklim come to make a big contribution and give beneficial to society. by participating of majelis taklim, the majority of whom are parents, will be able to add insight both in terms of religious knowledge and other general knowledge. the roles or contributions of the majlis taklim al-hidayah council of the dusun curup sub-district are: 6 mk. muhsin. manajemen majelis ta’lim, petunjuk praktis pengelolaan dan pembentukannya. (jakarta: pustaka intermasa, 2009) hlm. 256. 162 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 a. faith development the role of the majelis taklim which has been quite dominant so far has been in fostering the soul and spiritual mentality of the congregation, so that many of them become more obedient in worship, have strong faith, and are active in preaching. it caused by majelis taklim which are always related to issues of religion, faith, and piety which is carried out intensively, routinely, and continuously, and attended by all congregations and the majelis taklim administrators. the congregation of the majelis taklim al-hidayah council of the curup also get the benefits such fostering and spiritual soul so that, it can develop the faith of the member. majelis taklim plays a role to fostering the faith of the congregation by explanations given by the speaker of the congregation every friday, it can increase the religious understanding of the congregation. the majelis taklim also has an impact on the spirituality of its congregation so that the psychology of the majelis taklim every friday, add peace of mind to the congregation, increase the faith of the congregation. the cases are same to the aim of the curup majelis taklim al-hidayah such as guide people to carry out worship that accordance to islamic religious teachings contained in the al-qur'an and as-sunnah. it can view that majelis taklim every friday has a real impact on its congregation. the role needs to be maintained properly in the activities carried out by majelis taklim, moreover majelis taklim is one of the pillars of da'wah in society which has a strategic position to fortifying the people's faith from various influences that can undermine their faith. this will be more suitable to this era because challenges and disturbances of faith are increasingly, besides of that there is also an increase in polytheism, disobedience in people's lives in the world which can no longer be controlled. base on the explanation the majelis taklim has a very strategic role because of its direct presence in the community. furthermore, the majelis taklim has great potential and strength to overcoming various challenges and obstacles to the faith of the people so that the activities carried out by majelis taklim can truly fortify the faith and strengthen. by sticking to the qur'an and sunnah, life will be directed. as we know that, one of the functions of the qur'an is to guide human life. by being guided by the al-qur'an, every people will be able to lead a more directed life. however, on the reality people cannot understand the qur'an because the content is too global, so it requires more deeper understanding to understand the contents of the qur’an. savri yansah: the role of islamic forum (majlis taklim) al-hidayah | 163 based on the problem about, an interpretation study is needed. one of majelis taklim that uses interpretation as their study material is at the majelis taklim al-hidayah. the main material presented at the majelis taklim is the study of tahsin and the practice of worship, and a question-and-answer session. as an effort to increase religious understanding for the members of the majelis taklim al-hidayah dusun curup, this material is presented as innovation to help the congregation to be able to understand contents of the qur'an. it is hoped that after participating in the majelis taklim al-hidayah dusun curup, the community will increasingly understand the al-qur'an, so that they can adhere to the islamic teachings contained in the alqur'an. by increased understanding of the contents of the qur'an, it is hoped that the faith of the members of the majelis taklim will also increase in the routine recitation activities every friday afternoon. b. education of sakinah in thefamily become a sakinah in the family is the what the married couple and family hoped, moreover a sakinah in the family is a process and goal of a marriage in islam, allah swt said in q.s. ar-rum verse 21 which means that: “and one of his signs is that he created for you spouses from among yourselves so that you may find comfort in them. and he has placed between you compassion and mercy. surely in this are signs for people who reflect.”7 the sakinah in the family is not only reflected to the scope of internal social relations among family members in a household but also reflected in his association of neighbors, relatives, and the whole family, both far and near family. thus, education is very necessary in fostering a sakinah in the family. majelis taklim al-hidayah dusun curup can play a big to solve problems and difficulties in family life, especially those faced by the congregation of majelis taklim members in social life and in forming and building a sakinah, mawadah and warohmah family.8 7 https://quran.com/ar-rum/21 8 muhammad yusuf pulungan. “peran majelis taklim dalam membina keluarga sakinah masyarakat muslim di kota padangsidimpuan”. (tazkir: jurnal penelitian ilmu-ilmu sosial dan keislaman. vol. 9, no. 1.2014) hlm. 130. 164 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 based on the explanation above, the majelis taklim is held every friday as routine recitation activities and questions and answers about religion. this question-and-answer activity give an opportunity for the congregation to ask questions about what material they do not understand. many members ask problems in family life because most of the worshipers were those who were already married. majelis taklim contributes through recitation activities to help to solve daily problems so that it is hoped that it can become a vehicle for family education to become a sakinah of the family. by recitation activity or question and answer activity, congregations who do not understand or for congregations who have problems about religion, or the family also could learn more deeply. c. empowerment of the dhuafa islam teach people to have concern for the fate each other, especially for this poor people, as what allah swt said in q.s. al-baqarah verse 83 which means: “and ˹remember˺ when we took a covenant from the children of israel ˹stating˺, “worship none but allah; be kind to parents, relatives, orphans and the needy; speak kindly to people; establish prayer; and pay alms-tax.” but you ˹israelites˺ turned away—except for a few of you—and were indifferent.”9 it supposed that muslims who are able to help those who are less/not able to ease the burden of the lives of the poor in meeting their daily needs. the activities that can be carried out by the majelis taklim such as sponsorship, care, and education for orphans. compensation and social assistance to the poor and displaced people. provision of food and medical assistance to people experiencing disaster. collecting zakat, infaq, and alms that are benefit of the poor. the function of the majelis taklim is not only as a place to gain religious knowledge but also as a place to carry out social activities for the community. as is done by the majelis taklim every friday. in this majelis taklim also carry out social activities, one of which is sponsorship activities for orphans in the month of muharram. the month of muharram is a noble month, a special month. the month of muharram is also commonly referred to as the orphans' eid which is used as a moment to 9 https://quran.com/ar-rum/21 savri yansah: the role of islamic forum (majlis taklim) al-hidayah | 165 share with orphans. the month of muharram has many virtues as contained in q.s. an-nisa verse 36 means that: “worship allah ˹alone˺ and associate none with him. and be kind to parents, relatives, orphans, the poor, near and distant neighbours, close friends, ˹needy˺ travellers, and those ˹bondspeople˺ in your possession. surely allah does not like whoever is arrogant, boastful—.” 10 based on the verse above contains instructions that allah forbids people being arrogant and proud of what peole have because everything that is deposit from allah. to avoid this arrogant attitude, god commands to do good to others, especially to orphans and to the poor. based on explanation above, the majelis taklim every friday has a big role for the poor in providing social assistance and improving the economy of the poor themselves. as for the activities carried out by the majelis taklim every friday in empowering the poor by providing compensation that comes purely from the members of the majelis taklim congregation and is given in the month of muharram, a month full of glory. in addition to compensation activities as a form of social activity carried out by the majelis taklim, there are also activities to aid people who get disasters by collecting alms from congregations which will then be given to people affected by the disaster. there are also spiritual coaching activities for people who are sick. its prof that many who ask for prayer through the activities of this majelis taklim, one of which is for those who are sick. thus, the majelis taklim plays a role to fostering the congregation to always set aside their wealth to help others such as compensation for orphans, charity for those in need and spiritual guidance for people who are sick by praying together. d. improvement economy of household the majelis taklim should play a bigger role in improving the congregation's household economy. however, most of the majelis taklim have not played a maximum role in this matter and seem to have burdened the congregation's economy with various consumptive activities. for example, the uniforms used by the majelis taklim members who change every year and make pilgrimages that require a lot of money. 10 https://quran.com/4?startingverse=36 166 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 therefore, majelis taklim needs to form and organize economic activities so that it is hoped that it can improve the congregation's economy, even though they have not been able to provide substantial assistance. however, the case is different with the majelis taklim al-hidayah of the curup that is not too burdensome for the economy of the congregation, because in this majelis taklim they do not use uniforms in their activities because the member is too many. it means that this majelis taklim is general for all people. although in the annual program of this majelis taklim it is always held the pilgrimage of the auliya’ but does not force the congregation to follow it. based on the explanation above, it can be seen that the majelis taklim every friday is not only used as a place to gain knowledge but also plays a role to improve the economy of the congregation by selling, earning the money, and follow the learning about koran. it is not on the contrary, burdening the economy of the congregation. in the majelis taklim are the are many strata of society so that economic turnover occurs of the palce. e. the place to study religion there is no doubt that every muslim must receive religious guidance so that the spirit does not thirst for islamic values so that they can control themselves and become individuals who are in accordance with the guidance of islamic teachings. religious guidance cannot be ignored to create a generation that is mentally strong spiritually, character and faith. majelis taklim which built by muslims must be used optimally to support all activities of their religious life. human qualities are needed in the future to face increasingly fierce competition in the outside world. therefore, it is necessary to provide quality education. one of the places where education is held that can help realize this is the majelis taklim. the majelis taklim is an alternative institution for congregations (especially parents) who do not have enough energy, time, money, and opportunities to gain religious knowledge through formal education. reach the knowledge is an obligation for muslims, the existence of the majelis taklim is an alternative that allows its existence for all age levels and social strata to study and study religion. based on the results of interviews above, it can conclude that the main goal of the congregation to attend the majelis taklim every friday is savri yansah: the role of islamic forum (majlis taklim) al-hidayah | 167 to gain religious knowledge for every people because studying religion is very important. f. the harmony of the community majelis taklim as one of way fostering muslims must become a unifying forum for muslims. the existence of a majelis taklim in the community is aimed to increase knowledge and religious beliefs which will encourage the experience of religious teachings as a gathering place to members of the community, as well as fostering and developing religious life in forming a society that fears allah swt. thus, it can be said that the functional role of the majelis taklim is to strengthen the foundation of human life, especially in the mental-spiritual of religion and to improve the quality of life integrally, outwardly, and inwardly, worldly and hereafter11. based on the explanation of the interviews results, the congregation of the majelis taklim, many members follow the forum to study religion and maintaining friendship. thus, the majelis taklim alhidayah curup is expected to become a forum of ukhwah through silaturrahmi so that relationship is established between muslims fellow, and indirectly can build society in an islamic life order. to face islamic life order, it cannot be separated from the religious understanding possessed by everyone. religious understanding has a very important role for adherents of the religion, understanding the meaning of teaching religious will guide a person to a deep religious appreciation so that the life will be directed. a person's who lack of understanding of teachings religious will less enthusiastic and less focused in carrying out his life, so the strategy is needed to increase the religious understanding of congregations who participate majelis taklim. individual religious understanding is different each period of development. these differences are reflected the thinking and behavior that are influenced by internal, external, or a combination. in childhood, children internalize religious values through observation and imitation of behavior shown by their parents or their closest environment12. 11 ahmad s. rustan. “peranan majelis taklim anas bin malik dalam membina silaturrahim masyarakat di kabupaten pare-pare”. (al-khitabah. vol. 4, no. 1. 2018) hlm. 88. 12 kholifah. “penyelenggaraan pengajian majelis taklim amanah dalam meningkatkan pemahaman keagamaan jamaah di perumahan griya pandana 168 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 increasing religious understanding can be seen from how much the religious dimension is applied in the life of each individual. according to glock and stark in kholifah (2018:58-60), there are five religious’ dimensions (religiosity). meanwhile, based on the theory of the religious dimension, it follows: 1) religious practice (the ritualistic dimension) religious ractice is the degree of a person carries out ritual obligations in his religion. elements in this dimension include worship, culture, and things that show a person's commitment to the religion adheres to. the practice dimension in islam can be done by carrying out worship such as prayer, zakat, fasting, pilgrimage, and so on. this dimension is the dimension of worship practice. in this dimension congregations who have attended this majelis taklim should show the commitment of worship, for example being obedient in praying or other worship. based on the answers of the analysis that described above, it show that majelis taklim al-hidayah in the dusun curup activities is related to the theory of increasing religious understanding to increase religious practice by participating in this majelis taklim. 2) religious belieef (the ideology dimension) religious belief is called the dimension of belief which is the degree of how far the person accepts things that are dogmatic in his religious teachings. for example, beliefs about god, angels, heaven and others that are dogmatic. basically, every religion wants an element of obedience for every follower, so the most important thing is the willingness to comply to the rules that apply in the teachings of the religion that adhere to. the majelis taklim guide to increase religious understanding of the congregation that always comply to the rules of the islamic religion itself. 3) religious knowledge (the intellectual dimension) religious knowledge or the dimension of religious knowledge is a dimension that explains how far a person knows about the teachings of his religion, especially those in the merdeka ngaliyan semarang”. (fakultas dakwah dan komunikasi. uin walisongo. semarang. 2018) hlm. 58-60. savri yansah: the role of islamic forum (majlis taklim) al-hidayah | 169 scriptures and others. at least someone who is religious must know the main things regarding the basics of belief, scriptures, and traditions. this islamic dimension shows the level of knowledge and understanding of muslims towards the main teachings of their religion as contained of the qur'an. this makes a person going by understanding of the contents of the qur'an. 4) religious feeling (the experiential dimension) religious feeling is a dimension consisting of feelings and religious experiences that have been felt and experienced. for example, feeling close to their god, feeling their prayers answered by god, and other spiritual experiences. in islam, this dimension can be manifested by build the feeling close and trust to allah, praying solemnity, gratitude, getting a warning or help from allah swt. based on the speech of narrative of the congregation of the majelis taklim every friday which states that after participating in this majelis taklim, the congregation feel that have more gratitude to allah swt for the gifts that god has given them. thus, making every human being calmer and more sincere in carrying out worship to allah swt. 5) religious effect (the consequential dimension) religious effect, the dimension that measures the extent to which a person's behavior is consistent to the teachings of his religion in everyday life. this dimension measures the extent to which a person's behavior is motivated by religious teachings in social life. this dimension concerns human relationships with other humans. for example, by helping people who are in trouble, donating their wealth, visiting neighbors who are sick and so on. it conclude from the narrative of the informants, in the majelis taklim al-hidayah dusun curup, it also guides congregation to always donate their wealth to help people who are in trouble. thus, it can be understood that the majelis taklim every friday teach the congregation to increase the religious understanding to increase member social life which concerns the relationship between one another. 170 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 conclusion based on the discussion and analysis of the data presented above, it can be concluded that the majelis taklim al-hidayah has an important role to increase the religious understanding of the congregation who attends it. the results of the study are as follows: the role of the majelis taklim al-hidayah curup, curup utara sub-district increase religious understanding such fostering the faith of the congregation. participating in the majelis taklim every friday make the congregation feels increasing of faith, fostering a family realizing a family sakinah through recitation activities every friday, empowering the poor people by holding compensation activities for orphans every month of ramadan, improving the household economy by selling something in the time they have meeting, as a place to study religious knowledge, the place to increase religious understanding, guide a harmony among the fellow by silaturrahim. reference ali, mohammad & muhammad asrori. metodologi & aplikasi riset pendidikan. jakarta: bumi aksara, 2014. as-siba’i, musthafa. sirah nabawiyah pelajaran dari kehidupan nabi. solo: era adicitra intermedia, 2011. badrus zaman, munawaroh, peran majelis taklim dalam meningkatkan pemahaman keagamaan masyarakat, jurnal penelitian vol. 14 no 2, agustus 2020 bahreisj, hussein. hadits shahih al-jamius shahih buhari-muslim. surabaya: cv karya utama. t.th. departemen agama ri. al-hidayah al-qur’an tafsir per kata tajwid kode angka. jakarta: kalim, 2011. kholifah.“penyelenggaraan pengajian majelis taklim amanah dalam meningkatkan pemahaman keagamaan jamaah di perumahan griya pandana merdeka ngaliyan semarang”. fakultas dakwah dan komunikasi. uin walisongo. semarang, 2018. savri yansah: the role of islamic forum (majlis taklim) al-hidayah | 171 muhsin mk. manajemen majelis ta’lim, petunjuk praktis pengelolaan dan pembentukannya. jakarta: pustaka intermasa, 2009. munawaroh dkk, peran majelis taklim dalam meningkatkan pemahaman keagamaan masyarakat, jurnal penelitian, volume 14, nomor 2 agustus, 2020 oksy almaidah, peranan majelis taklim dalam pembinaan keberagamaan bagi ibu rumah tangga, al-kawakib, volume 2 number 1, 2021 pulungan, muhammad yusuf.“peran majelis taklim dalam membina keluarga sakinah masyarakat muslim di kota padangsidimpuan”. tazkir: jurnal penelitian ilmu-ilmu sosial dan keislaman. vol. 9, no. 1, 2014. rochimah, nur apriliya & badrus zaman. pendidikan moral anak jalanan. yogyakarta: trussmedia grafika, 2018. rosidin & nurul aeni.“pemahaman agama dalam konteks kebangsaan: studi kasus pada organisasi rohis sma negeri 1 sragen”. jurnal pendidikan dan kebudayaan. vol. 2, no. 2, 2017. rustan, ahmad s. “peranan majelis taklim anas bin malik dalam membina silaturrahim masyarakat di kabupaten pare-pare”. alkhitabah. vol. 4, no. 1, 2018. saeful lukman dkk, peranan majelis taklim dalam meningkatkan pemahaman keagamaan masyarakat, tabligh: jurnal komunikasi dan penyiaran islam, volume 4, nomor 1, 2019 sari, nur indah. (2019). strategi dakwah majelis taklim permata dalam membina ibadah masyarakat di desa moncongloe bulu kecamatan moncongloe kabupaten maros. makassar: uin alauddin makassar. sugiyono. metode penelitian kuantitatif, kualitatif, dan r&d. bandung: alfabeta, 2018. zailani, ahmad. (2019). pembinaan keagamaan melalui majlista’lim alhidayah di desa bono tapung kecamatan tandum kabupaten rohan hulu riau. skripsi tidak diterbitkan. riau: universitas islam negeri suska riau. zaman, badrus. pendidikan akhlak pada anak jalanan di surakarta. jurnal inspirasi vol. 2 no. 2 undaris ungaran, 2018 prinsip kepemimpinan science and technology in the islamic perspective ahmad dibul amda sekolah tinggi agama islam negeri (stain) curup ahmad_dibul_amda@yahoo.com abstract: this article attempts to discuss islamic concept on science and technology from the perspective of al-qur’an. islam through the qur'anic verses as the primary source of its teaching strongly recommand human to use reason, observation, listening as much as possible through the assessment process which result in rational thought. the characteristics of islamic science is integration of the potential of reasoning, mind and revelation, or remembering and thinking, so that sciences created by muslim scientists would clearly reflect islamic values, become meaningful and bring mercy for the universe. key words: science, technology, al-qur’an and islam introduction the holy qur’an is a key reference for all references, a source of all sources, a basis for all sciences and knowledge. the standard of the validity of the science must be measured by refering to the qur'an. it is a mother book for science, where there is no any case missing in it,1 everything has been fully covered in the qur’an and it regulates various aspects of human life, whether it is related to allah (hablum minallah) or human beings (hablum minannas), nature, environment, social sciences, natural sciences, empirical sciences, theology, and so on. (qs. alan'am: 38). furthermore achmad baiquni says: "in fact, all of sciences human need has been available in the qur'an". one of the extraordinary dimensions of the qur'an is its relationship with science and knowledge as allah revealed in the verse qs al'alaq/96: 1-5: 1 a. baiquni, islam dan ilmu pengetahuan modern (bandung: pustaka. 1983), hlm. 1 mailto:ahmad_dibul_amda@yahoo.com 76 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016                                                      proclaim! in the name thy lord and cherisher, who created (1). created man, out of a leech like clot (2). proclaim! and thy lord is most bountiful (3). he who taught (the use of) the pen (4). taught man that which he knew not (5). the main intention contained in the above ayah is a command to read. it means to think regularly or systematically in studying the word and creation. thinking about the correlation between qauliyah verse and kauniah one makes people to be able to discover the concepts of science and technology. even, the first command ordered by god to the prophet muhammad p.b.u.h and muslims before the other commandments is to develop science and to get it. surely, to acquired knowledge is started by reading. reading is the key of knowledge, including both qauliyah verse or kauniah one, because man was born without knowing anything. the knowledge was acquired through the process of learning and experiencing that is gathered by the mind as well as the senses of hearing and vision in order to achieve happiness in this world and hereafter. in the qur'an there are approximately 750 verses for references related to science, while other religions do not explain certain explanation or pay any attention or interest to science in human life. this proves that the qur’an put a high the position of science and knowledge. the qur'an persistently encourages people to leverage the potential of thinking, observing, and listening as much as possible through the assessment process which may result in rational acquisition. another opinion states that science is a complete description or consistent information about a serie of facts or experiences which are arranged according to certain methods and uses certain technical terms.2 from the above statement, it can be concluded that science is facts of human experience which is carefully and systematically into a coherent whole and interconnected and can be accepted by human’s reason itself. 2 abuddin nata, al-qur'an dan hadits (dirasah islamiyah i) (jakarta: pt. raja grafindo persada. 1996), cet. ke-5, p. 99 ahmad dibul: science and technology in the islamic persperctive | 77 in this case, the qur'an gives very high appreciation of reason. there are a number of qur’anic verses that advocate and encourage people to use intellect and to continue studying. by using reason and mind, knowledge can be acquired and developed. the present writing tries to discuss the concept of islam on science and technology from qur’anic perspective. islam and science islam is a religion whose teachings are originated from the qur'an, even the qur'an itself is a source of knowledge and inspiration in various sciences and technology. the qur'an contains a lot of concepts of science and technology as well as praises toward those who have knowledge, so that islam is the only religion in the world that is very firm and strong in encouraging muslims to seek knowledge islam. in q.s. al-mujadalah 58/11 allah says: "allah will raise those who believe among you and those who have knowledge some degree". there are several hadiths of the prophet which encourage and even obligate muslims to seek knowledge. as the word of his prophet say: )رواه ابن عبد البر (طلب العلم فريضة على كل مسلم ومسلمة seeking knowledge is obligatory for each muslim, both men and women this hadith presents overwhelming urge for muslims to seek knowledge, either general sciences or religious ones. as an obligation, seeking knowledge must be carried out, and it is sinful to avoid it. further prophet obligating muslims to seek knowledge throughout his life, without being over the age limit, space, time and place as his saying "seek knowledge from cradle to the grave". and "seek knowledge even to china". encouagement from the qur'an and the command of the apostle had been done by generations of islam in the medieval period (7-13 century ad). this has been proved by the many muslim scientists appear to the world stage of scienceand technology, such as al-farabi, al-kindi, albiruni, ibn rushd, ibn sina, ikhwanusshafa, ibn miskwaih, imam alghazali , nasir al-din al-tusi, fakhrudin ar-razy, imam hanafi, imam malik, imam shafi'i, imam hambali and others. the science that they have developed various disciplines, even covering all the branches of science that developed at that time, among others: the science of philosophy, 78 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 astronomi, physics, astronomy, astrology, alchemy, medicine, optics, pharmacy, sufism, fiqh, tafsir, sciences of kalam and so on. at that time the glory, wealth, and political power would exist under the control of the muslims, because they mastered scienceand technology. the apostle once said "my fellow will be victorious with the knowledge and treasure". many other hadiths that give encouragement and motivation to the people to study, but on this occasion certainly can not mention them all.3 qur'an, science and technology science and technology are one of the main contents content of the holy book (qur’an). even the word 'ilm itself referred to in the qur'an as much as 105 times, but with derivative said it is called more than 744 times.4 science is a religious requirement of islam, how not every time muslims want to establish worship always require the determination of time and place, like praying, determining the beginning of ramadan, the pilgrimage, all have certain times and to determine the exact time takes the science of astronomy. so, in the middle age of islamic history it was known the term "science regarding certain times".5 many other religious teachings implementation is closely related to technology, such as to perform the pilgrimage, praised the necessary vehicle spread islam as a means of transportation. god has laid the outlines of science and technology in the qur'an, man just explore, develop existing concepts and theories, such as contained in q.s ar-rahman/55: 33.                                        o ye assembly of jinns and men! if it be ye can pass beyond the zones of the heavens and the earth, pass ye! not without authority shall ye be able to pass! the above verse since fourteen centuries ago has hinted of scientific basis to the jin and men, that they have been allowedby god to explore in 3 ibid., p. 102 4 roger garaudy, janji-janji islam, tranl. prof. hm. rasyidi (jakarta: bulan bintang.1984), cet. ke-2, p. 89 5 howard r. turner, sains islam yang mengagungkan sebuah catatan terhadap abadpertengahan, (nuansa, bandung, 2004), p. 75 ahmad dibul: science and technology in the islamic persperctive | 79 space for as long as they have the ability and strength (sulthan); the power is referred to here as in interpreting the scholars is science or science and technology, and this has been proven in this modern era, with the discovery of a means of transportation that is able to penetrate the outer space. science and technology either invented by muslim as well as by western scientists in the past, present and future, everything is as evidence of the expression of the verses of the qur’an, as far before the discoveries took place al-qur'an had given cues about it, and this includes part of the miracle of the qur'an, in which the truths contained therein is always proved scientifically. the words "science" in its various forms is found in the verses of the qur'an so that repeated as many as 854 times. furthermore, many verses of the qur'an that advocate for the use of the mind, reasoning, and so forth, as stated by the verses that describe barriers to the advancement of science, among others:  surah 43: 78; 7:79 about subjectivity;  surah 33: 67; 2: 170 about taqlid or follow without reason; ,  surah 10: 36 on wishful thinking and unwarranted allegations;  surah 21: 37 on hasty in making decisions or conclusions;  surah 7: 146 on the arrogant attitude and are reluctant to accept the truth;  surah 17: 36 on the prohibition of being against something without the knowledge base;  surah 36:17 on the prohibition set anything except really have to know first issue;  surah 10:39 on the ban reject something before any knowledge about it. do not judge anything because whatever external factors even in the most exalted of personal character. as it is noted, one proof of the truth of al quran is the science of the various signed disciplines. it is evident, that many verses in the quran that discuss about the scientific nature of which is not known at the time of the decline, however attested in the middle of the development of science. they are as the following:  surah 51: 47 about the theory of the expanding universe (expanding cosmos). 80 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016  surah 10: 5 on the sun is shining planet and the moon is the reflection of sunlight  surah 27: 88 on the movement of the earth around the sun, the movement of the layers that come from the earth, as well as the movement of the mountain the same as the movement of clouds.  surah 36: 80 on the substance green leaf (chlorophyll) that played a role in changing solar radiation energy into chemical energy through the process of photosynthesis to produce energy, in fact, the term al qur'an, al syajar al akhdhar (an evergreen tree) it is appropriate of the term chlorophyll (green leaves), because these substances not only contained in the leaves alone but in all parts of the tree, the branches and twigs are green color;  surah 86: 6 and 7; 96: 2 concerning that man was created from a small portion of male sperm and fertilization (conception) huddled in the uterine wall.  qs. 2: 233 on the children's health sciences. with breastfeed, newborn babies received breast milk that contains colostrum, which resulted in the baby rare infection, especially infection of the intestine. mother's milk is milk that is most easily available, anytime and anywhere. more instant of milk anywhere and can be administered warm with optimal temperature and free from contamination.  qs. 39: 5 on astronomy, qur'an was revealed in addition to tell the one god, as well as to provide regulation (shari'ah) and for others, which are also to introduce the contents of the universe to man, far before scientists discovered the secret. the verse means ".... he furls the night over the day and the day over the night ...." it is as if allah explains to mankind that: the earth rotates (spins) on its axis, the earth is round. because when the earth is not round or it does not rotate on its axis, so one of these things happens, then as the surface of the earth that are on the equator will even experience a state of prolonged night, otherwise the location perpendicular to the site will experience a state of prolonged afternoon.  qs. 50: 9-11 and qs. 23: 18-19 about the water cycle and marine. if at this time we read the verses of the qur'an on water and human life, verse by verse, everything will appear to us as ahmad dibul: science and technology in the islamic persperctive | 81 passages that show the obvious. the reason is simple; in our day, we all know the water cycle in nature, even though we know it's not right the whole. but if we think of old concepts are sundry on this matter, we will find out that the verses from the koran does not mention the things that had to do with the mystical concept that spread and influence of philosophical thinking is greater than results observation. in the verses of the qur'an there are misconceptions, even more scientific.  qs. 14: 32 about ocean. quranic verses have provided a comparison with modern science about the water cycle in nature in general, it will be felt, is the oceans. no verse of qu’ran that tells about the marine as opposed to science. likewise, it should be stressed that there is no qur'anic verses that talk about the oceans showing the relationship with the beliefs or myths. but some verses of the oceans and express shipping sign of the power of god that appears in the daily observations, which all that to think about.  qs. 6: 125 about altitude (altitude). indeed this is a simple idea to taste, 'bad' people feel a high place, and shall multiply if that person is in a higher place again.  qs. 13: 12-13 and qs.24: 43 on electricity in the atmosphere. existing electricity in the atmosphere and its consequences such as thunder and ice grains mentioned in these two verses, also described the close relationship between the formation of heavy clouds containing rain or hail and thunder formation. the first highly sought after because of its benefits and the latter rejected people. the fall in thunder is god's decision. the relationship between the two phenomena of the atmosphere in accordance with the knowledge of the electric atmosphere that has been owned by a man now.  qs. 25:45 about shadow. very remarkable phenomenon of our era, the shadows and the shift mentioned in these verses.6 for example, the scholars interpret the meaning of the word al-‘alaq in the verses that describe the incidence of fetuses with al-dam al-jamid or a lump of frozen blood. and it can be concluded that the process of 6 abuddin nata, op cit, p. 107-110 82 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 human events consist of five periods : ( 1 ) al-nuthfah; ( 2 ) al'alaq; ( 3 ) al-mudhghah; ( 4 ) al-idzam; and ( 5 ) al-lahm . if one studies the embryology and believes in the truth of al quran, he is difficult to interpret al-'alaq with a lump of frozen blood. according to embryology, the process of human events is divided into three periods: (1). the period of ovum, (2). the period of embryo, (3).the period of the fetus.7 verses like these that inspire scientists and realize science and childbirth thinkers and scientists of islam in various disciplines. nothing is better guided than a religious book covering the fields of science except the suggestion to think, and do not establish a statute that prevents the people to use their minds or delimit to increase knowledge during and anywhere he wants, as like qur'an. the first and foremost is where the relationship between the qur'an and science.the relation both can be found in the scientific cues scattered in so many verses in the quran that talk about the universe and the phenomenon. these signs most of its have been known by the arabic community at the time. but what they knew is still very limited in the details.8 and so on, so it is very fitting conclusion stated by dr. maurice bucaille in his book, the qur'an, the bible and modern science, that not a single verse in the qur’an as opposed to science. the advance nations (especially in the west) in the field of science and technology in this modern centuries is a continuation of the scientific tradition that has been developed by scientists muslims in the middle ages or in other words, scientists muslims have much to contribute to the west scientists, it is as expressed by badri yatim in his book history of islamic civilization that western progress was originally derived from islamic civilization entered europe through spain.9 7 armansyah, al aquran dan ilmu pengetahuan, http://www.geocities.com/arman_syah/ 8 a. baiquni, op cit, p. 78 9 al-fajlur rahman, alqur’an sumber ilmu pengetahuan, terjemah prof. hm. aripin, m.ed, (jakarta: bina aksara, 1989), p. 143 http://www.geocities.com/arman_syah/ ahmad dibul: science and technology in the islamic persperctive | 83 islam, reason and science islam puts sense as a means to strengthen the knowledge base of the islamic someone so that he is able to distinguish between what is right and wrong, are able to make the best choices for themselves, other people, society, the environment, religion and nation.10 thus, it means allah has bestowedsense to humans, is a most valuable gift which is not given to any other creature, so that human beings are able to think critically and logically. this means that islam also come with the glory of nature and activate the mind and led him towards the work of islamic thought rahmatan lil'alamin. it means that islamic science is not a freely detached from ethical norms and religious, but he remained in control of religion, grow and develop with the growth and development of islam. because between religion and science in islam there is no separation, even islamic science aims to move someone to a deeper understanding of the secrets contained in the verses of allah, both verses qauliyah or kauniyah through the maximal utilization of the potential of the human mind, also means that islamic science still refer to the original sources of the qur'an and the hadith, not only guided the intellect and human reason, but a blend between dhikr and think, because if it is just common sense and reason as the reference, it is not rarely findings contrary to religious teachings or misused to the things that deviate from the norms and religious teachings. often the results of scientific discovery are not based on religious moral ethics, deviating from the teachings of religion and it is understandable because the reason has limits to reveal the true values if not supported and guided by revelation. characteristics of knowledge not only be seen through many contributions that are provided to the community or set of ideas and methods are developed, but also on a set of requirement of psychological and social factors embodied, so have (positive or negative) effect to the advancement of science.11 this means that each of sciences produced by 10 badri yatim, sejarah peradaban islam, (pt. raja grafindo persada, jakarta, 1997), p. 2 11 r.h.a. sahirul alim, menguak keterpaduan sains, teknelogi dan islam, (titian ilahipress, yogyakarta, 1999), p. 71 84 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 human reason should not devoid of religious spirit. in human social history has proved that when galelie galileo put the results of scientific discovery, he did not get a challenge from a scientific institution, but he faces tough challenges and reaction of the society where he lives. they challenged him on the basis of religious beliefs. galileo eventually become victims as a result of the discovery that does not touch the bottom of society and the religious spirit. also means that the islamic science is the integration between the potential of reason and revelation, dhikr and think, so that sciences produced muslim scientists are meaningful and colourfull with islamic principles, bringing the coolness of the universe, meaning benefits for mankind in accordance with the islam rahmatan lil'alamin mission. also means that islamic science is always tied to the values and norms of religion and always refer to the qur'an and sunnah, and he helped deliver the inventors to the understanding, belief is more perfect to the true information contained in the verses of allah, which in turn can increase the faith, devotion to god, acknowledged grandeur, greatness of allah. the words or statements used in the qur'an to describe the activity of thinking besides the word `aqala also with other words. the following are among them. nazara is viewed in the abstract, in the sense of thinking and reflecting. this word is contained more than 30 ayah, which were contained in the qur'an surahghashiyah verses 17-20, which means: "do they not look at the camels how they are made? and the sky how it is raised high? and at the mountains, how they are fixed firm? and at the earth, how it is spread out?". the devine command to contemplate the universe, both the life and the creatures, as stated in the verse above, and the assurance that the laws that control the universe remains unchanged, holds promise if we obey such an order, then we will find the majority of laws which set him and we will be able to master the science and develop technology for human happiness. the word “nazara” can mean accumulating knowledge through observation or measurement or data collection on the natural world around us. thus, the recommended nazara quran turned out to be a common practice of experts in developing modern science. tadabbara is contemplating something explicit and implicit. the word is often found in the verses of the qur'an, which were contained in ahmad dibul: science and technology in the islamic persperctive | 85 the surah of muhammad verse 24, which reads: "do they not then earnestly seek to understand the qur’an, or is that there are locks upon their hearts?" by doing tadabbur as mentioned in the ayah above, then the man will be delivered to the fact that the qur'an adds a new dimension to the study of explicit thing such verses of the qur'an and the signs found in nature (ayah kauniyah), and helps the human mind to make a breakthrough against the barriers of the material universe. the qur'an indicates that the material is not something dirty and without value, but in it there are signs that lead men to god and show his glory. the universe is god's creation, the qur'an invites people to investigate and uncover the wonders of nature as well as trying to take advantage of abundant natural resources for the welfare of human life. so the qur'an brings people to know and draw closer to god through his creation and concrete reality contained in the universe. this is in line with the activity in the world of science, which is making observations, conduct experiments and draw conclusions about the laws of nature that is based on observations and experiments. with the knowledge that humans can achieve the creator through a meticulous and precise observation of the laws governing natural phenomena and the qur'an to show the reality of intellectual almighty, that allah through his creation. in this way will materialized balance between scientific progress and elevation faith in allah. tafakkara is thinking deeply. this word contained in the qur'an as much as 16 verses, among them as allah says in the qur'an sura jâsiyah paragraph 13 which reads: “and he has subjected to you, as from him, all that is in the heavens and on earth: behold, in that are signs indeed for those who reflect”. faqiha that is understood in depth. the word is found in the qur'an in number of 16 verses, among them his word in the qur'an sura al-taubah verse: 122, which reads: "no should the believers all go (to fight). why some of each group did not go deepen understanding of the religion in order to give a warning to his people, when they come back. hopefully they keep watch ". those verses encourage the scholars of classical times to learn the knowledge from various sources by doing some translation various of science that started in vii century. 86 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 tazakkara that is understood in the form of a deep understanding. for example, the word of god in the qur'an surah al-anbiya verses 78-79) which reads: "and remember dawud and sulaiman, when they gave judgment in the matter of the field into which the sheep of certain people had strayed by night: we did witness their judgement. to sulaiman we inspired the right undersatnding of the matter: to each of them we gave judgement and knowledge; it was our power that made the hills and the birds celebrate our praises, with dawud: it was we who did (all these thing). " aqala is use common sense or reason. in the qur'an is not less than 45 verses that speak of the use of a mind that is an integral part of the development of science. for example, allah says in the qur'an surah alanfal verse 22, which reads: "for the worst of beasts in the sight of allah are the deaf and the dumb, those who understand not". 12 by paying attention to the verses above, it is clear that the qur'an contains many orders to people to investigate nature (cosmos). nature is full of signs that must be considered ,researched, and thought by humans so that they know the secret was contained behind the signs. deep thought about the signs that led to an understanding of the various phenomena of nature itself. this will give birth to a strong belief in the existence of god the creator of nature and the natural laws that govern nature trips. on the other side of the deep thinking, it will obtain findings in various fields of science. the relation between science and islam according to scientists muslim scientists split on the relationship of science and islam into three groups. first, the group considered that science is neutral and universal. they look for formulas in the qur'an that fits with the findings of modern science. they conclude that the formulation in the qur’an is perfect with the findings of modern science. this approach looks thick of the work of maurice bucaille; the bible, the qur'an and science widespread. this group sometimes called buchaillisme. the message conveyed is with this match proves that the qur'an is a book that has the ultimate truth that comes from the creator of the universe. this approach 12 m. dawam rahardjo, ensiklopedi al-qur’an tafsir sosila berdasarkan konsep-konsep kunci,( paramadina, jakarta, 2002), p. 531. ahmad dibul: science and technology in the islamic persperctive | 87 looks great benefit with the message delivered. however, according to sardar, there is a need to watch out with this approach, namely the qur'an can be seen as a book of science and not a book of wisdom. muslims read the qur'an more trying to interpret his knowledge just to diluting its role as a guide of life. another danger to watch out for, according to sardar, is the purpose of science and technology development limited to proving formulas of science in the qur'an so that it does not lead muslims to be creative and innovative in very broad forest science. the qur'an should be the starting point of the development of science and not as the end of the estuary of the development of science. secondly, the group still maintains neutrality and universality of science, but its function should be changed directed towards the ideals of islam and its people. this group, according to sardar, was spearheaded by z.a. hasyimi of pakistan. he recommends that muslim scientists were able to eliminate elements not desired in western science. they must understand the history and philosophy of science and awareness of the future development of science. many muslim scholars can be categorized in this group, including nobel laureate abdus salam. he had asserted: "i can not see any difference in the spirit of modern algebra with muslim scientists do, or a tradition of modern optics with alhazen or between observations razi with modern extension." sardar criticized the group by stating that the group is too downplaying the role of science in society changes. he was worried, with the approach of modern science were rooted in western value system can destroy existing value system in islamic societies, including conflict of interest between the goals of western science with the goal of islamic society. the third group is the group that is not convinced with the neutrality and universality of science. they argue that western science is built with the perspective and western philosophies, including looking at reality. this group believes the construction of science needs to be rebuilt with an islamic perspective. sardar included to this group. deliar noer a little bit disagree with this group. he stated that it is too complicated, time consuming and has a very big challenge.13 13 r.h.a. sahirul alim, op cit, p. 19-28 88 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 conclusion qur'an is the book resources, the main reference for all referrals, the source of all sources, the basis for all sciences and technology, the standard of the validity of the science must be measured based on it. one of the main miracles of qur'an is its relationship with science, so the importance of science was revealed in qs. al-'alaq/96: 1-5. the qur'an also always order the man to leverage the potential of sense, observation, listening, much as a human possible collected through the assessment process and be accepted by the ratio. science is one of the main content ofthe holy book (qur’an). even the word 'ilm itself referred to the qur'an as much as 105 times, but with derivative it called more than 744 times. the characteristic of islamic science is the integration of the potential of reason and revelation, a unity of dhikr (remembering) and fikr (thinking), so that the resulting science by muslim scientists is true islamic, meaningful, bringing the coolness of the universe. bibliorgaphy abuddin nata, alqur’an dan hadits (dirasah islamiyah i), (jakarta: pt. raja grafindo persada, 1996) al-fajlur rahman, alqur’an sumber ilmu pengetahuan, terjemah prof. hm. aripin, m.ed, (jakarta: bina aksara, 1989) badri yatim, sejarah peradaban islam, (pt. raja grafindo persada: jakarta, 1997) howard r. turner, sains islam yang mengagungkan: sebuah catatan terhadap abad pertengahan, (bandung: nuansa, 2004) m. dawam rahardjo, ensiklopedi alqur’an: tafsir sosial berdasarkan konsepkonsep kunci, (jakarta: paramadina, 2002) roger garaudy, janji-janji islam, terjemahan prof. hm. rasyidi, (jakarta: bulan bintang, 1984) r.h.a. sahirul alim, menguak keterpaduan sains, teknologi dan islam, (yogyakarta: titian ilahi press, 1999) http://www.geocities.com/arman_syah/ http://www.geocities.com/arman_syah/ p a g e | 141 islamic political paradigm: historical review, transformation, and symbolism kamilatul ubudiyah1, nurhalimah2, rachmad ramadhan3 uin maulana malik ibrahim malang, indonesia correspondence: 2limah201514@gmail.com abstrak. islam as an identity for muslims originates from the qur'an and hadith which has important topics of discussion, one of which is politics. even though islam talks about politics, it does not explicitly mention the ideal form of political system. one of the characteristics of islamic political thought during the time of rasulullah saw. and the khulafa'ur rasyidin are those which only focus on conquering or expanding territory, integration and consolidation of islamic political power.in addition, political thought that develops also tends to be a response to the socio-political conditions that occur. this type of research from the point of view of the paradigm is qualitative research. qualitative research aims to find conceptual meaning as a whole based on facts and sayings and actions. the research method used is library research, namely research activities that are used systematically to collect information, process and conclude data from various kinds of materials in the library. this research is descriptive analytical. descriptively, this study aims to explain islamic political thought in the era of the leadership of the prophet and khulafaur rasyidin in islam and the relationship between religion and the state. the research data obtained were then analyzed and interpreted to obtain adequate meaning. key words: islamic political; khulafaur rasyidin; historical introduction politics is the most important human activity throughout history. where humans synergize in managing their greatest potential among themselves, strengthening each other to build goals, and accepting institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 8, number 1, 2023 | page: 141-156 doi: http://doi.org/10.29240/ajis.v8i1.6823 ajis academic journal of islamic studies 142 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 different opinions. in arabic the term politics is known aspolitics.1 in addition, the book al muhith explains that politics has the definition of caring for, nurturing, training and educating him. or it can be called managing or managing cases. politics is also an activity in dealing with people with their problems on the basis of law to realize justice and the benefit of humanity as a whole.2 islam has a major influence on politics, where politics is used by islam as a measuring tool for upholding justice. islamic politics, namely as a political activity of muslims in which there are islamic rules as the basis of life in managing problems. the islamic political system ruled the world for approximately 13 centuries (630-1924). islam as the mother of politics has been the longest ruler of the world in the history of human politics. in addition, islam also gave birth to a political perspective (philosophy) as a dimension in developing the main problems that occur. in today's political system, much is dominated by the western political system, which in concept nation state be a political system mainsteam. this system emerged after the west reached a period of awakening around the 17th century m after turkey suffered defeat in world war 1 (1918).3 the development of the political paradigm in the west was experienced by europe and america. initially, political thought as political philosophy, has a close relationship with the history of philosophy. names such as socrates, plato, aristotle from the ancient greek period were famous figures. then political thought is discussed chronologically until now. this discussion usually starts from ancient greece, romans, christianity, the middle ages, the renaissance, modern times with their liberalism, to marxism, fascism, existentialism, and other currents today. likewise, the discussion of comparative political thought between aristotle and st. thomas aquinas came to maritain. 1 arfiansyah, “pemikiran politik islam; sebuah tinjauan sejarah terhadap arus pemikiran islam klasik sampai awal abad ke 20” 12 (2010), http://dx.doi.org/10.22373/substantia.v12i2.3798. 2 a halim, relasi islam, politik, dan kekuasaan (yogyakarta: lkis yogyakarta, 2013). 3 satori ahmad dan kurdi sulaiman, sketsa pemikiran politik islam (yogyakarta: cv budi utama, 2016). kamilatul ubudiyah : islamic political paradigm | 143 also, for example, grouping efforts between plato, st. augustine to other figures, all of them are included in the discussion of political comparison.4 political history in islam in its discussion, of course, must refer to the texts of the al-qur'an (nash) because in it there are a number of political elements in the form of justice, deliberation, tolerance, rights and obligations, love ma'ruf and nahi munkar, honesty, and law enforcement. in addition, the prophet muhammad saw. as an ideal figure uswatun hasanah) set an example in carrying out good and correct practical politics and state administration. the exemplary figure was seen in his leadership in medina who succeeded in creating a breathable medina state baldatun thayyibatun wa rabbul ghafur. the success of this prophet later became the inspiration and study of islamic political thinkers when carrying out their activities.5 research method this type of research from the point of view of the paradigm is qualitative research. qualitative research aims to find conceptual meaning as a whole based on facts and sayings and actions. the research method used is library research namely research activities that are used systematically to collect information, process and conclude data from various kinds of materials in the library. this researchanalytical descriptive. descriptively, this study aims to explain islamic political thought in the era of the leadership of the prophet and khulafaur rasyidin in islam and the relationship between religion and the state. the research data obtained were then analyzed and interpreted to obtain adequate meaning. 4 muhammad azhar, filsafat politik perbandingan antara islam dan barat (jakarta utara: pt rajagrafindo persada, 1996). 5 ayi sofyan, etika politik islam (bandung: cv pustaka setia, 2012). 144 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 discussion a. islamic politics political latin, that ispolitician as well as in greekpoliticians, meaning the dimensions that relate to the people of the country or city. both of these terms have the meaning of the word polis, which means city. from english,political which means wise behavior or caution in behavior as well as implementing wisdom or wise actions. politics can be understood as the dimension of ruling and controlling the public.6 in kbbi "politics" is defined as (1) knowledge related to state administration or statehood such as policies and systems in government, (2) all strategies regarding state government to other countries, (3) implementation of actions when facing a problem. the words "politician" and "politician" mean someone who is skilled in political science disciplines or good at state administration or someone who studies politics.7 meanwhile, in political terminology, it is a form and effort in tackling people's problems based on law with the aim of realizing prosperity and criminalizing the occurrence of something that humans do not want.8 in the history of 632 m after the death of the prophet, the alqur'an and hadith from time to time were still used as guidelines by muslims in carrying out the flow of government until the time of the four caliphs. but in the 19th century, after khulafa'ur rasyidun, the islamic world was colonized by western nations, namely the emergence of an idea in the state administration expert group to establish a constitution. this thinking occurs as a form of responding to the political style of the western nation which stops in the islamic world at the same time as colonialism in the islamic world.9 so it can be concluded that islamic 6 thaib lukman, politik menurut persepektif islam (kajang: synergymate, 1998). 7 “kamus besar bahasa indonesia, pengertian politik,” t.t., https://kbbi.lektur.id/politik. 8 efriza, ilmu politik: dari ilmu politik sampai sistem pemerintahan (jakarta: alfabeta, 2008). 9 jindan dan ibrahim khalid, teori politik islam telaah kritis ibn taimiyah tentang pemerintahan islam (surabaya: risalah gusti, 1995). kamilatul ubudiyah : islamic political paradigm | 145 politics is a political activity of islamic religious communities based on islam as a guideline for rules and bonds of relations between groups. b. leadership legitimacy through religious social movements the early period of islamic history is called the age of prophethood. during the prophetic period consists of two periods. in the period of the mecca era (611-622 m) where the prophet muhammad saw obtained a small group of people from groups who had no position and sovereignty in mecca. their condition is very weak as a minority who are oppressed and unable to oppose the power of the quraisy of mecca.10 at this time, the prophet muhammad saw. carried out his political activities through two types of movements, namely intellectual movements and social movements. the intellectual movement is a technique of the prophet muhammad in carrying out changes in the ideology of society starting from polytheistic thoughts towards monotheistic thoughts, so that their beliefs and morals will change. whereas social movements are the prophet muhammad's way of managing and utilizing resources or political opportunities in gaining political legitimacy in society as the object of his da'wah.11 in practice, the politics of rasulullah saw in mecca can be summed up as follows:12 1. the islamic movement is centered in one place called darul arqam which aims to prevent all activities from being disturbed by the quraisy group so that activities can run according to and optimally. 2. performed migration to abyssinia (africa) and ta'if in order to beg for peace from king najasy, a christian convert. but the strategy failed due to propaganda by the quraish of mecca. after the failure happened, the prophet finally decided to migrate to ta'if with his people, 60 km northeast of mecca. in ta'if the prophet meant asking for protection and giving influence about islam. but the effort also 10 ali mufrodi, ali mufrodi, islam di kebudayaan arab (jakarta: logos wacana, 1975). 11 badri yatim, sejarah peradaban islam (jakarta: pt. raja grafindo, 2008). 12 siba’i mustafa, perjalanan hidup nabi muhammad s.a.w.: kajian dan pengajaran, alor setar (terj) (pustaka darussalam, 2004). 146 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 failed as a result of all the tribes in ta'if rejecting the arrival of the prophet with various motives. 3. holding a pledge of allegiance with the youth of yathsrib (madinah). aqabah i year 621 m. that they vow not to worship other than allah, and leave all evil things and will obey the messenger of allah in all things right. next in aqabah ii in 622 m. they promised to protect the prophet as they protect their family and will obey him as their leader. bai'at aqabah aims at freedom in broadcasting islamic preaching. a few months later, the mecca muslims migrated to yastrib on the prophet's orders. in history it is recorded that the prophet and abu bakr along with the muslims arrived in yastrib on the 16th of rabiul awal which coincided with the 20th of september 622. this migration event was later made the beginning of the calculation of the hijri year. based on events bai’at it can be said as a symbiosis between two interests in one history. (1) the interests of the prophet muhammad as allah messenger to broadcast islamic teachings to the yastrib people, (2) the interests of the yathrib people for a leader who can handle social conflicts between the aus tribe and the khazraj tribe which have not been resolved. with the conflict of the two tribes can give birth to awareness about peace. so encourage them to dobai’at or what is called in political science with a social contract.13 c. reconstruction of medina on political orientation the population of yathrib consists of arabs and jews. where the jewish community is jewish, while the arab community consists of adherents of paganism (musyrik). some of the arabs who embraced islam were called the ansar and the prophet muhammad saw and his followers (muhajirin) migrated to the city and a new group emerged, namely the hypocrites who often behaved as provocateurs. so it can be understood that the population of the city of yathrib is not like the city of mecca which has a homogeneous population, the population of 13 fatih syuhud, islam dan politik : sistem khalifah dan realitas dunia islam (malang: pustaka al khoirot, 2019). kamilatul ubudiyah : islamic political paradigm | 147 yastrib is plural or heterogeneous in terms of religion, ethnicity and nation. the prophet muhammad saw really understood the nature of the yathrib people who were quick to cause conflict. therefore, the prophet muhammad saw made social management to regulate relations between groups in economic, social, religious and cultural life. therefore, he compiled three political steps in the form of :14 1. establishing a mosque as a place of worship, islamic preaching, and as a religious learning assembly. moral and cultural development of muslims to establish brotherhood among the congregation. the mosque was established as the starting point for the development of the city and society. prophet muhammad as a leader is very attentive to the development and progress of trade. road development as well as special places in trade transactions. until finally madinah appeared as one of the big cities as well as the center of trade in the arabian peninsula. 2. strengthening the ties of brotherhood between the ansar and muhajirin in the formal al-ukhuwah islamiyah for progress and glory together with guided by religion. this system aims to strengthen the economic basis, especially for oppressed groups of people. the strength of this brotherhood gave birth to a valuable impression in the development of islamic civilization. 3. residents of medina made a written agreement as evidence of close unity between muslims and jews in social and political life. this agreement is the law of a country which contains arrangements in political power, human rights and the management of public affairs. this agreement was made in the first year of hijriyah, this sheet is called the medina charter (mitsaq al-madinah or dustur almadinah, the constitution of medina). the medina charter as a reference by the prophet to all his followers to unite the brotherhood of the people of medina. the contents of the text of the medina charter include when a people make peace with other people, they are not allowed to be separated by leaving other believers, this aims to 14 pulungan dan j sayuthi, prinsip-prinsip pemerintahan dalam piagam madinah; ditinjau dari pandangan al-qur’an (jakarta: raja grafindo persada, 1994). 148 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 create peace for the unity of muslims. several other texts state that if a believer invites peace to another believer, then he should accept it except in fighting religion. the prophet as a leader really likes deliberations by cultivating opinions when all muslims give their approval for these deliberations. in the political aspect, the hudaibiyah agreement includes several things, namely (1) carrying out peace so that goals are not hampered, (2) the obligation to have the ability to read situations and give conditions in the form and accept them, (3) the obligation to have the ability to arrange the right time so that the goals can be achieved. according to miriam budiarjo, the prophet's politics was in accordance with the political power of the state. this power aims to regulate human relations in society, control and manage phenomena that occur in society.15 d. political problems after the death of the prophet muhammad the messenger of allah died on monday, 12 rabi'ul awwal 11 h or june 8 632 m. after the death of the prophet in his leadership he never made a will regarding a successor for his successor. so there was a problem about who had the right to replace his leadership thereafter. sa'ad bin ubadah, an ansar figure, proposed a meeting to discuss the matter of replacing the prophet at the saqifah bani sa'adah hall in medina. according to muhammad s. elwa in his book, that the meeting at saqifah produced three views which included:16 1. friends of ansar argue that they are the ones who deserve to replace the leadership of the prophet because of their services to help and protect the prophet muhammad saw. 2. friends of the muhajirin by abu bakr argues that in demanding the position of caliph it is not suitable if the reason is in the form of a service. however, abu bakar only replied that those who had the most right to replace the prophet were those with the highest national blood, namely quraisy. 15 abdul mukti thabrani, “tata kelola pemerintahan negara madinah pada masa nabi muhammad saw” 4, no. 1 (2014). 16 elwa muhammad, on the political system of islamic state (surabaya: bina ilmu, 1983). kamilatul ubudiyah : islamic political paradigm | 149 3. friends of ansar by al hubah bin al-mundhir argues that in leadership it is better if there are two leaders of the islamic government, each from the ansar group and the muhajirin group. but the proposal was rejected by all groups umar bin khattab proposed abu bakr as a substitute for the prophet because of his closeness to him and was more senior than the others so that abu bakr was taken bai'at by umar who was then followed by other muslims at that time. the process of selecting abu bakr was carried out by acclamation by an individual, namely umar bin khattab and then the muslims agreed.17 e. islamic politics during the khulafa' ar-rasyidin 1. abu bakar ash – shiddiq the full name of abu bakar is abdullah ibn abi quhaifah attamini. in pre-islam, he was named abdullah ibn kaaba, who later the prophet replaced him with abdullah, who was the first islamic caliph after the death of the prophet muhammad saw. in 632-634 m was the period when abu bakr led the muslims for 2 years and 3 months of his reign. the problem faced by abu bakar as. while leading the muslims include: a) fighting those who left islam (apostate) and claimed to be prophets such as musailamah al-kazzab, aswad ansi, sajah and tulaihah bin al-asadi. the role cost many people who memorized the qur'an until umar bin khattab proposed bookkeeping on the qur'an. b) there is a group of people who do not want to pay zakat because they think that zakat is the same as forced tax. they think that the payment of zakat is only during the reign of the prophet. that 17 ely zainudin, “peradaban islam pada masa khulafaur rasyidin,” intelegensia 3, no. 2 (2015), https://doi.org/10.34001/intelegensia.v3i1.1337. 150 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 way abu bakr wanted to fight the dissidents, but they argued that it was illegal to have war against those who uttered the shahada. c) the development of a fairly large area in the form of territories that were successfully conquered was ubullah (persian gulf), the mesopotamian valley, hirah, dumat al-jandal, parts of the area bordering palestine, the border with syria, and its surroundings. d) division of the province outside medina by liftingamir orstill where the mecca region was entrusted to itab bin asid, taif to uthman bin abi al-ash, san’a to muhajir bin abi umayyah, hadramaut to ziyad bin labid, khaulan to ya‟la bin umayyah, zubaid and rima to abu musa al-ash-ari, janad to muaz bin jabal, najran to jarir bin abdullah, bahrain to al-ula bin al-hadrami, and the regions of iraq and sham were entrusted to military leaders aswulat al-amr.18 when abu bakr was sick, he held a deliberation between the ansar and muhajirin groups regarding the next leader who would replace him. in this deliberation, umar was elected as caliph to replace abu bakr based on the deliberations of the muslim council. and right on monday, august 23, 624 m abu bakar died. 2. umar bin khattab caliph umar is known as a creative and clever administrator in systematically managing the government administration system. islamic territories include the arabian peninsula, palestine, syria, iraq, persia and egypt. the government of medina is so good that it can be seen the characteristics of islamic politics. as in the mechanism of forming a consultative council whose members are composed of the muhajirin and ansar groups. 18 junaedi lubis, “kontribusi peradaban islam,” madania xvii, no. 1 (2013),http://download.garuda.kemdikbud.go.id/article.php?article=1643838&val=1 4679&title=kontribusi%20peradaban%20islam%20di%20masa%20khalafa urrasyidin%20pembentukan%20masyarakat%20politik%20islam. kamilatul ubudiyah : islamic political paradigm | 151 following are the policies by caliph umar bin khattab includes:19 a) establish permanent military camps with outposts in border areas b) establish a governing council c) set up baitul mall d) create gold currency e) creating hijri year and f) controlhisbah.hisbah is a system of market supervision, paying attention to weights and measurements as well as supervising road rules g) traveling around the village individually every night to investigate and find out the condition of the people. on wednesday of the month of dzulhijjah in the year 23 h caliph umar bin khattab died tragically by a boy from persia named abu lu'lah, where the event happened when he entered the mosque to lead the morning prayer, the boy attacked with a sharp knife and then with quickly he ran away. the murder was motivated by revenge as a result of age islamic forces conquer persia. umar's reign lasted for ten years and six months. 3. utsman bin affan after the death of umar bin khattab, the islamic community held an association for deliberations regarding the replacement of the previous caliph. the meeting was chaired by abdurrahman. in three days and three nights abdurrahman met the companions of 19 suleman jajuli, “kebijakan apbn khalifah umar bin khattab,” alamiah: jurnal muamalah dan ekonomi syariah 1, no. 1 (7 juli 2022), https://doi.org/10.56406/alamiahjurnalmuamalahdanekonomisyariah.v1i1.46. 152 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 rasulullah saw who were in medina, and on the fourth day the muslims gathered at the medina mosque to give their opinion on who should replace the previous leadership. uthman and ali are candidates who are appointed to promise to allah when later they will be given responsibility. they took turns advancing in front of abdurrahman. but when uthman was already in front of abdurrahman raised his head to the roof and immediately pledged allegiance to uthman and all the people followed. in the election of utsman bin affan, the process was carried out with a democratic system. where at that time the caliph was appointed through election by six people called ahlul shura right to vote and vote. this process is called the first democracy in the history of the islamic caliphate. the following are some of the problems and policies of the utsman government, namely:20 a) the compilation of the holy book of the qur'an aims to stop differences in the recitation of the koran. b) weak leadership and nepotism. where in government positions filled by members of his family without regard to their quality. besides that, the behavior of officials who were not commendable so that the people were dissatisfied with their leadership and there was a rebellion with the killing of uthman, or known in islamic history asal-fitnah al-kubra. 4. ali bin abi thalib the killing of uthman made ali appointed as caliph by the muhajirin and anshor groups. but this request was always rejected by ali on the grounds that it would be better if it was done by deliberation. the community continues to urge ali that the islamic community needs to have a leader immediately so that there will be 20 ahmad irwan hamzani dan havis aravik, politik islam sejarah dan pemikiran (jawa tengah: pt. nasya expanding management, 2021). kamilatul ubudiyah : islamic political paradigm | 153 no more disputes. with his firmness, ali asked to gather at the mosque and ali was sworn in by the islamic community at the mosque. there was a lot of opposition in ali's government, one of which was muawiyah who pushed to separate from the government by spreading political issues by accusing ali bin abi talib as someone who was behind the murder of uthman bin affan. he also ordered the people of damascus to overthrow the government and propagandize the revolution. ali approached the opposition with a persuasive approach but still failed and eventually ali had to fight them. namely (war of jamal) which occurred between ali and aisha and (war of siffin) which took place between the forces of ali against the army of muawiyah bin abu sufyan. the cause of the jamal war was caused by ali not wanting to punish the murderers of ustman. ali actually wanted to avoid war and settle the matter peacefully. however, the invitation was rejected by aisyah, zubair, and talhah. zubair and talhah were killed when they tried to escape, while aisyah was captured and sent back to medina. while the siffin war was caused by the policies issued by ali during his reign, it also resulted in resistance from the governor in damascus, muawiyah bin abu sufyan, who was supported by a number of former high-ranking officials during the reign of caliph uthman who felt they had lost their position and success.21 the conflict between ali and his opponents gave rise to religious trends in islam, such as shia, khawarij, murji'ah, muktazilah, ash'ariyah, maturidiyah, ahlussunah wal jama'ah, jabbariyah, and kadariyah. the dispute was almost uncontrollable until finally caliph ali died in the year 41 h/661 m because he was killed by a khawarij leader named abdurrahman bin muljam. 21 moch yunus, “konsepsi politik islam klasik (suksesi kepemimpinan muhammad saw dan khulafa’ arrasyidin),” palapa 4, no. 2 (30 november 2016): 72– 84, https://doi.org/10.36088/palapa.v4i2.25. 154 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 in the history of the khulafaur rasyidin government, islamic political principles have been maximally and optimally applied. for example, the principle of deliberation, freedom, equality before the law. apart from that, the principles of social justice and people's welfare are also well implemented. the mechanism for replacing the caliph is not fixed, from the time of abu bakr to umar using a will, umar to uthman with the formation team, ustman to ali by acclamation. after that, finally islamic power was taken over by muawiyah by using a monarchy system in government.22 conclusion after the death of the prophet muhammad, the problems that occurred to the muslims were political conflicts. the trigger was the leadership vacuum after the death of the prophet muhammad. until before his death, the prophet never explicitly and clearly appointed a replacement for him after him. then leadership four caliph passed, the political conflicts that plagued muslims increasingly developed into divisions among muslims, because each group had a different political paradigm. the khulafaur rasyidin during his reign carried out many positive policies. whether starting from expanding the territory, creating security stability, restructuring problematic officials, managing state revenues, or making savings on the state budget. apart from the several positive policies above, there are other aspects regarding the end of the term of office of the three caliphs besides abu bakr, namely; umar bin khattab, uthman bin affan, and ali bin abi talib. the three ended their tenure as caliphs by being killed. politically this is caused by other factors, namely; because at that time there was no strict security system for the safety of heads of state, no special security forces for heads of state (unlike in modern and contemporary times, there were already special security measures for heads of state, such as in indonesia there is paspampres). a new special security system was introduced in the islamic world when mu'awiyah 22 ahmad dan sulaiman, sketsa pemikiran politik islam. kamilatul ubudiyah : islamic political paradigm | 155 served as caliph in damascus, syria. when he made a visit to medina or mecca, special security forces were sent in advance three days or seven days before mu'awiyah arrived in these two cities. refer enc es ahmad, satori, dan kurdi sulaiman. sketsa pemikiran politik islam. yogyakarta: cv budi utama, 2016. arfiansyah. “pemikiran politik islam; sebuah tinjauan sejarah terhadap arus pemikiran islam klasik sampai awal abad ke 20” 12 (2010). http://dx.doi.org/10.22373/substantia.v12i2.3798. azhar, muhammad. filsafat politik perbandingan antara islam dan barat. jakarta utara: pt rajagrafindo persada, 1996. efriza. ilmu politik: dari ilmu politik sampai sistem pemerintahan. jakarta: alfabeta, 2008. halim, a. relasi islam, politik, dan kekuasaan. yogyakarta: lkis yogyakarta, 2013. hamzani, ahmad irwan, dan havis aravik. politik islam sejarah dan pemikiran. jawa tengah: pt. nasya expanding management, 2021. jajuli, suleman. “kebijakan apbn khalifah umar bin khattab.” alamiah: jurnal muamalah dan ekonomi syariah 1, no. 1 (7 juli 2022). https://doi.org/10.56406/alamiahjurnalmuamalahdanekonomisyariah .v1i1.46. jindan, dan ibrahim khalid. teori politik islam telaah kritis ibn taimiyah tentang pemerintahan islam. surabaya: risalah gusti, 1995. “kamus besar bahasa indonesia, pengertian politik,” t.t. https://kbbi.lektur.id/politik. lubis, junaedi. “kontribusi peradaban islam.” madania xvii, no. 1 (2013). http://download.garuda.kemdikbud.go.id/article.php?article=1643838 156 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 &val=14679&title=kontribusi%20peradaban%20islam%20di% 20masa%20khalafaurrasyidin%20pembentukan%20masyar akat%20politik%20islam. lukman, thaib. politik menurut persepektif islam. kajang: synergymate, 1998. mufrodi, ali. ali mufrodi, islam di kebudayaan arab. jakarta: logos wacana, 1975. muhammad, elwa. on the political system of islamic state. surabaya: bina ilmu, 1983. mustafa, siba’i. perjalanan hidup nabi muhammad s.a.w.: kajian dan pengajaran, alor setar (terj). pustaka darussalam, 2004. pulungan, dan j sayuthi. prinsip-prinsip pemerintahan dalam piagam madinah; ditinjau dari pandangan al-qur’an. jakarta: raja grafindo persada, 1994. sofyan, ayi. etika politik islam. bandung: cv pustaka setia, 2012. syuhud, fatih. islam dan politik : sistem khalifah dan realitas dunia islam. malang: pustaka al khoirot, 2019. thabrani, abdul mukti. “tata kelola pemerintahan negara madinah pada masa nabi muhammad saw” 4, no. 1 (2014). yatim, badri. sejarah peradaban islam. jakarta: pt. raja grafindo, 2008. yunus, moch. “konsepsi politik islam klasik (suksesi kepemimpinan muhammad saw dan khulafa’ arrasyidin).” palapa 4, no. 2 (30 november 2016): 72–84. https://doi.org/10.36088/palapa.v4i2.25. zainudin, ely. “peradaban islam pada masa khulafaur rasyidin.” intelegensia 3, no. 2 (2015). https://doi.org/10.34001/intelegensia.v3i1.1337. ajis : academic journal of islamic studies vol. 4, no. 1, 2019 iain curup – bengkulu | p-issn 2580-3174, e-issn 2580-3190 doi: 10.29240/ajis.v4i1/ajis preparing islamic human resources competencies as generation of digital bankers in polytechnics vocational education 1marlya fatira ak, 2anriza witi nasution, 3ismi affandi politeknik negeri medan 1marlyatira@polmed.ac.id abstract: the development of the 4.0 industrial revolution is now increasingly real and has an impact on all aspects of human life. human behavior in carrying out activities for their lives is done digitally. this situation has made all industries including the banking industry adapt to provide the best service to customers through digital service transactions. the need for young professionals of digital bankers is a necessity in the present, therefore vocational colleges are in the form of polytechnics such as politeknik negeri medan. the islamic banking and finance study program as at politeknik negeri medan, now need to make adjustments to the preparation of sharia human resources as a generation of digital bankers through the islamic banking industry through graduate competency can be in accordance with the current needs of the labor market. this study describes the views of alumni from who have worked in islamic banking. the alumnies explain the competencies needed and are required to have them as bankers in the current digital era. data collected is primary data obtained through in-depth interviews with informants as many as 4 people. the information received is then analyzed with the conditions in the study program curriculum at the islamic banking and finance study program. then analyzed to courses, teaching method. research result that the study program must be prepared alumni to be digital bankers are competencies in the understanding of islamic bank transaction agreements, competencies as tellers and sharia bank customer service, competence as analysts islamic bank financing, competency as funding officer and financing officer of islamic banks. providing a curriculum that is in accordance with skkni, provides courses with the latest content and with learning methods that are tailored to practical needs with current cases. submission of the learning method is accompanied by the practice of each course as much as a minimum of 50%. keywords: islamic human resources, digital bankers, vocational education, and polytechnics 40 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 introduction the world of education is currently facing a digital revolution as a result of the development of the worldwide industrial revolution 4.0. marked by digital distortion that must be addressed by the world of higher education as a provider of human resources in the world of work that is now controlled by digital devices.in an effort to improve the competitiveness of indonesia globally, universities also adapted to various policies of the ministry of education and culture in promoting economic growth and competitiveness of the nation in the digital era. some of the things that are governed by the policy are: firstly, preparation of a more innovative learning system in higher education such as adjusting the learning curriculum, and improving students' abilities in terms of data information technology (it), operational technology (ot), internet of things (iot), dan big data analitic, integrating physical, digital and human objects to produce competitive and skilled college graduates, especially in aspects data literacy, technological literacy and human literacy; secondly, reconstruction of higher education institutional policies that are adaptive and responsive to the 4.0 industrial revolution in developing the required transdisciplinary and study programs. in addition, cyber university programs are being pursued, such as distance learning lecture systems, thereby reducing the intensity of lecturer and student meetings. cyber university is expected to be a solution for the nation's children in remote areas to reach quality higher education; then, human resource preparation especially lecturers and researchers as well as responsive, adaptive and reliable engineers to deal with the industrial revolution 4.0. in addition, the rejuvenation of facilities and infrastructure for the construction of educational, research and innovation infrastructure also needs to be carried out to support the quality of education, research and innovation;fourth,breakthroughs in research and development that support the industrial revolution 4.0 and the ecosystem of research and development to improve the quality and quantity of research and development in universities, r & d institutions, lpnk, industry, and society;finally, breakthrough innovation and strengthening innovation systems to improve industrial productivity and improve technology-based startup companies. vocational colleges in the form of polytechnics are expected to be the most adaptive to adapt to the needs of the workforce in this digital era. as stated in road map making indonesia 4.0. that indonesia aims to become the 10th best ranked country in terms of the economy in 2030. in order to make it happen, 10 marlya, anriza, ismi, preparing islamic human…| 41 priority activities must be established that must be addressed immediately, and the education sector is recorded in the 7th national priority : upgrade human capital (melalui: redesign education curriculum under 4ir era dan create professional talent mobility program). improving the quality of education through vocational education is the main priority that will be realized by indonesia to make indonesia superior in the digital era by utilizing the industrial revolution, this is done by reforming the curriculum in the education sector by adopting steam (science, technology, engineering, art and math) education, menguprade pendidikan vokasi (upgrade vocatiol schools), serta leverage foreign talents. politeknik negeri medan as one of the vocational education in indonesia also becomes an important part in realizing making indonesia development map 4.0. as vocational education which has the advantage of providing young professionals ready for work according to the needs of the job market, the medan state polytechnic always adapts the learning curriculum at least 4 years to the level of applied undergraduate education, and at least 3 years for the three diploma education level. medan state polytechnic as vocational education currently manages 6 departments and 17 study programs. one of the study programs which also played an important role in the 4.0 industrial revolution era was islamic finance and banking study programs. the islamic finance and banking study program has learning outcomes to produce islamic banking bankers. islamic banking bankers in the digital era certainly need scientific competencies that need to be upgraded according to the latest technological developments. a digital banker will face a variety of digital banking customer transaction and service activities, various initial competencies possessed by a banker include attitudes, skills and appearance now need to be adapted to technological developments. services that are usually done face-to-face, can now be done digitally through communication technology that utilizes social media facilities. various problems that are usually faced and given solutions through face to face can now be done digitally. these various conditions make it necessary for the readiness of sharia human resources to become a digital banker in the industrial revolution era 4.0, and this readiness can be done through the readiness of vocational universities providing sharia graduates to become professional bankers in the digital era. against this background it is necessary to do research on : 1) what competencies should the islamic banking and finance prepare as part of vocational education to prepare sharia human resources to become digital bankers? 2) what curriculum, subject, and 42 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 learning method should be given to sharia human resources to make it a digital banker graduated from politeknik negeri medan as vocational education. background theories digital bankers refer to kasmir (2013) banker is someone who works in a bank and has been involved in operational and non-banking technical fields. professional bankers are bankers who have high personal integrity, expertise and social responsibility as well as broad insights to be able to carry out professional bank management patterns as well. being a professional banker requires several requirements, including the onesbeing a professional banker requires several conditions, including:1having skills and knowledge; able to accept pressure from any party without reducing its performance; having initiative and being active in achieving goals and not waiting; having high job motivation; having leadership skills (leadership ability); having a sales ability; having the ability to: plan, organize, set work procedures and control work tasks so that they lead to achieving bank goals. a banker is required to have a good banker service ethics, namely: attitude and behavior, appearance, manner of dress, how to speak, gestures, and how to ask questions. it is hoped that by implementing a good service ethic, the goal of implementing banker ethics can be achieved, namely to create friendship and association with customers, be able to please others, persuade customers, retain customers, foster and maintain relationships with customers. so that finally a banker will get the benefits of self-confidence, respect and respect for customers and be respected and liked. the whole thing can be done when the lecture is face to face directly with the banker. the technological development of the industrial revolution 4.0 led to the development of digitalization in banking services. customers in indonesia are increasingly accustomed to banking transactions using mobile banking and internet banking. this situation encouraged the banking industry to optimize the implementation of digital banking services (digital banking) in the hope of increasing banking operational efficiency. on the other hand this situation makes additional demands of the competencies needed by a banker in serving customers, considering there are changes in the way services are usually done face to face to digital by utilizing technology, especially digital information systems. 1as’ad, “etika profesi kasmir, etika costumer service,” 2004, http://bankirnews.com/diakses,. marlya, anriza, ismi, preparing islamic human…| 43 at present the problem of human resources is part of the problem faced by islamic banking in indonesia. very few reliable and qualified human resources are found in islamic banking. the average human resource in islamic banks lacks the ability to modify banking products, and understanding sharia contracts is also a problem in itself plus the incompetence in understanding in understanding and applying the principles. because this human resource is one of the main reasons why islamic banking has not been able to develop optimally in indonesia, where the majority of the population is muslim. it becomes astonishing, with the low ability of the human resources to be sharia in islamic banks, which is contrary to something that should be owned. characteristics of competence according to spencer dan mitrani et.al there are five characteristics of competence:1) motives. motives are things where a person consistently thinks so that he takes action. for example: people who have achievement motivation consistently develop goals that challenge themselves, and are fully responsible for achieving these goals and expect "feedback" to improve themselves; 2) traits. traits are characteristics that make people behave or how someone responds to something in a way such as self-confidence, self-control, strength against tension, fortitude or endurance; 3) self-concept. self-concept is the attitude and values that a person has. attitudes and values are measured through tests to respondents to find out how a person has values, what is interesting for someone to do something. someone who is considered a "leader" should have leadership behavior, so there needs to be a test about leadership abilities. 4) knowledge. knowledge is information that someone has for a particular field. knowledge is a complex competency. scores on knowledge tests often fail to predict the performance of human resources, because the score does not succeed in measuring what knowledge and expertise should be done at work. the ability test measures the ability of the test participant to choose the most correct answer, but cannot see if a person can do work based on the knowledge he has. 5) skills. skills are the ability to carry out certain tasks both physically and mentally. according to r. palan, types of competencies are: core competency, is something that is owned by a company, usually a set of expertise and technology, which collectively provides a competitive advantage for a company. 2) functional competence, is a competency that describes work activities and output, such as the knowledge and expertise needed to do a job. 3) behavioral competencies, are the basic characteristics needed to do a job. 4) competence of roles, is a role that must be carried out by someone in a team. role 44 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 competencies are matters relating to efforts and roles within the team, such as the efforts and role of group leaders and their members. this was stated by werther and davis in sutrisno edy (2012: 4). human resources or hr are integrated capabilities of the mind and physical power possessed by individuals (hasibuan, 2013). thus, the ability of human resources cannot be seen from one side only, but must cover the overall capacity of one's thinking and physical power. from the description above, it can be concluded that the competence of human resources is an ability possessed by someone who is related to knowledge, skills, and personality characteristics that directly affect the performance carried out and can achieve the goals aspired vocational educations education is a conscious and planned effort to create a learning atmosphere and learning process so that students actively develop their potential to have religious spiritual strength, self-control, personality, intelligence, noble character, and skills needed by themselves, society, nation and country. universities can hold academic, professional and / or vocational programs. the purpose of vocational education includes four main dimensions, namely: (1) developing basic human qualities which include the quality of thought power, power of mind, physical power; (2) developing instrumental quality, functional quality, namely mastery of science, technology, art, and sports; (3) strengthen their identity as an indonesian nation; and (4) maintaining the survival and development of the world (slamet ph, 2009). education is a conscious and planned effort to create a learning atmosphere and learning process so that students actively develop their potential to have religious spiritual strength, self-control, personality, intelligence, noble character, and skills needed by themselves, society, nation and country. universities can hold academic, professional and, or vocational programs. the purpose of vocational education includes four main dimensions, namely: (1) developing basic human qualities which include the quality of thought power, power of mind, physical power; (2) developing instrumental quality, functional quality, namely mastery of science, technology, art, and sports; (3) strengthen their identity as an indonesian nation; and (4) maintaining the survival and development of the world. the following are described as necessary from each dimension of the objectives of vocational education. first, develop the basic quality of students marlya, anriza, ismi, preparing islamic human…| 45 which includes the quality of thought power, qolbu power, and physical power can be detailed as follows. the development of quality thinking includes, inter alia, analytical, deductive, inductive, scientific, critical, creative, logical, lateral, and systems thinking. the development of qolbu power includes, among others, faith and piety towards god almighty, compassion, politeness, integrity, honesty and cleanliness, respect for others, adherence, dignity, responsibility, tolerance for differences, discipline, craft, ethics, berestetika, and there are many other dimensions of qolbu. development of physical power includes health, endurance, stability, and even skills. second, developing instrumental, functional quality, mastery of science and technology, arts and sports which includes, among others: mastery of monodiscipline, multi-disciplinary, inter-disciplinary, cross-disciplinary, both soft disciplines (sociology, history, economics , politics, culture, and so on) as well as hard disciplines (mathematics, physics, chemistry, biology and astronomy) and their applications, namely construction, manufacturing, transportation, telecommunications, bio technology, energy technology, and materials technology. mastery of art includes dance, music, sound arts, craft arts, fine arts along with their combinations. third, strengthen identity (character) as an indonesian who loves the country through the 4 pillars of the life of the indonesian nation, namely pancasila, the 1945 constitution, the republic of indonesia, and bhineka tunggal ika, remain loyal and maintain the integrity of the nkri. faithful to the nkri is indicated as (1) understanding, realizing, making conscience, obliging conscience, loving and acting real in maintaining and maintaining the integrity of the nkri; (2) able to counteract when there is a clash of values due to globalization that has engulfed and undermined the integrity of the nkri; and (3) preserving the noble values of the indonesian people and at the same time being open to friction with the progress of other countries. fourth, safeguarding the survival and development of the world as described as follows: (1) maintaining the survival and development of the world through existing collective means (the united nations and its branches); (2) maintaining sustainable development of the world from an environmental, economic and socio-cultural perspective; and (3) reactive, active, and proactively maintaining the survival and development of the world, both from an economic, political, environmental, and socio-cultural perspective. to achieve this goal, efforts must be made in a system (intact and correct). given that vocational education is more closely aligned with the economy and especially with employment. vocational education can play a maximum role in economic development if its 46 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 harmony with the world of work around it is pursued continuously, both in terms of quantity, quality, location, and time. vocational education will also play a maximum role in economic development if it is able to integrate its programs with the existence of government regulations, policies, planning and budgeting in the era of regional autonomy as it is today. bankers competence bankers in a bank are identical to the positions of frontliner officers. frontliners are the foremost ranks that come in direct contact with customers. the image of the company depends on the performance of the frontliner, this makes the demand for a frontliner even higher in this digital era. frontliner officers can be as cuomer services or tellers as well as security in the hall. frontliner services are the frontline in the formation of the image of a banking company, including islamic banking because customer satisfaction is in the hands of the frontliner. there are several competencies needed from a fronliner, namely: having a positive mindset and serving spirit, of course other expertise is needed to provide quality services. frontliners need the full support of the company, especially from leaders in every part, so they can work more independently and professionally, while having the authority to make their own decisions. in this era of banking digitalization, there are several additional demands needed for the competence of a digital banker in terms of frontliners, namely: 1) frontliners can handle their customers more smartly. starting with understanding the market and its customers, a frontliner must act with independence, as a sales that is supported by an appropriate marketing strategy. they must realize that the customer is a human being as well as himself, who has different needs, desires, expectations, and aspirations; 2) frontliners are required to master the fields or industries involved, plus being able to work well together in their work environment. thus, companies must think about how frontliners can be equipped with balanced hard skills and soft skills. a person's success is often determined by his competence to continue to hone his abilities and independence in work. without one of these two skills, we will find it difficult to progress in a career. this also applies in the world of frontliners and customer service. hard skills referred to here are all expertise related to technical and procedural matters related to the main field of a company. for example expertise to operate certain machines; expertise to operate computers; financial, mathematical, statistical skills; and much more. hard skill skills are marlya, anriza, ismi, preparing islamic human…| 47 easy to observe, measure and assess. hard skills are also easy to learn for most people who are interested or hobbies in certain fields. in most cases, even hard skills can be quickly learned by people who have not had a background in a particular field. this kind of expertise is also what most of his knowledge is obtained while undergoing college. the frontliner must understand the procedure and technical issues in order to explain well to the customer, estimate work time, plus know the decisions that must be made if faced with certain situations. conversely, soft skills are skills that are more related to human factors, which are often called people skills. this type of expertise is usually difficult to observe, assess, and measure. soft skills are needed for everyday human life both in work and activity, such as communicating, listening, interacting (dialogue), giving input, working together, solving problems, melting conflicts, and much more. such expertise is mostly not learned directly from lectures. the world of service (service), the ability of soft skills tends to be more needed by frontliners than hard skills. this is because soft skills cover everything needed to become a frontliner to competent leaders, such as building a solid team, making decisions, delegating work, giving orders, training employees, plus providing support and motivation. the world of customer service tends to require more people with better soft skills. even so, it must be balanced with good hard skills. soft skills can begin to be learned unconsciously starting small and before someone enters academia. each individual unconsciously begins to learn how to manage relationships with other individuals and each character encountered in life, starting from a very young age. humans observe how the people around him do things and start experimenting, until they find a way that is considered successful. if you only rely on hard skills, a frontliner will find it difficult to interact and communicate with customers. conversely, if only provided with soft skills, a frontliner will be less independent in acting, and will not master the field or business that the company carries. without hard skills, a frontliner is considered not to have good product knowledge. this can result in a lack of technical and procedural experience that can hinder the decision making stage and provide accurate information to customers. thus, there needs to be a balance between soft skills and hard skills in a frontliner. banking in the digital age banking has now entered the digital era. this situation can be seen from the shift in community behavior that leads to digital. various patterns of community interaction began to occur digitally, active in social media, electronic buying and selling transactions, electronic money, electronic document storage, and access to electronic banking. indonesia has a 48 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 huge market potential for the digital market with a population of 259.1 million. based on the report we are social related to population data and digital activities in indonesia, the number of mobile numbers in indonesia has exceeded the population. the penetration is calculated to be the most extensive among other digital devices, namely 126% or reaching 326.3 million. based on these data, the number of active internet users reached 88.1 million with penetration reaching 37%. while active social media users reached 79 million with penetration reaching 30%. just say active facebook users. in 2013 the number reached 65 million. just a year, the number of active facebook users rose to 69 million. and in 2015 it jumped 10 million to 79 million users. the increasing number of digital user communities has triggered a shift in banking services from branch offices to electronic services. the shift gradually occurred starting from branch offices, atms, call centers, internet banking and, continuing to mobile banking. some banks strive to follow customer behavior trends by providing banking service facilities by utilizing social media to support the development of their bank's business going forward. this method is done by providing digital services that are fast and maximum to customers by contacting netizens to support banking services to the public directly through accounts on social networks such as facebook and twitter. as a regulator, ojk has prepared rules that can be used as a guide line for banks in conducting digital services to customers. one of the rules issued by the ojk is the regulation on digital banking consultative paper (cp) on 2 may 2016. director of ojk bank supervision, jasmi said, based on the cp digital banking, the digital banking arrangement was divided into two. "the first digital branch, and second, banking everywhere. the various regulations issued by the ojk are expected to support the digital banking evolution process. then the digital banking era will use single identity (eg e-ktp) as a customer database, banks need to prepare reliable it infrastructure and other infrastructure, implement good risk management, and business models that are in line with customer needs in the event the bank enters a digital business banking, it is necessary to standardize and improve the discipline of the implementation of telecommunication communication sops, especially when replacing customers' sim cards to support digital banking services. when national banks are able to adapt in the face of the digitalization era. furthermore, banks are also able to develop their products based on digital banking, besides banks are expected to have digital branch banking, so that with this era of digitalization of banking, people who are not yet reached by banking services (unbankable) can be marlya, anriza, ismi, preparing islamic human…| 49 reached and obtain financing from banks. so that in the future it will encourage the level of financial inclusion in indonesia. challenges for vocational education in the digital age universities in indonesia are considered to have to prepare themselves to face the changes in the digital disruption era, namely the era of shock with digital technology. it must also be supported by the government by preparing supporting regulations. the chairperson of the association of indonesian private universities (aptisi) m. budi djatmiko in jakarta on january 6, 2018 said that if nothing was done, it would gradually be crushed and the university was closed. readiness of the campus in this case human resources (hr) and also existing technology, must also be supported by government regulations. we are not ready, the internet is not ready, regulation and government are not ready. according to the association of indonesian higher education organizers (apperti) andi jurnalis, the problem of disruption is something new, and universities, will adjust to these changes. starting from the teacher or lecturer it is a role model. physical presence is still needed even though there is a digital era. this situation makes the world of education need to synergize with the government and the private sector. according to rizal ramli (2018), universities in indonesia must adapt to the industrial sector by paying attention to: 1) building an academic culture, not only focusing on formalities such as accreditation or simply pursuing lecturer certification numbers or just preparing documents; 2) competitiveness can provide quality knowledge.2 because competition in universities is very high in this digital era. each individual can learn by accessing various information directly without the role of a college. so that universities must be able to offer what online learning cannot offer. method the method used in this study is a qualitative descriptive research method. descriptive research is research that deals with the question of the existence of independent variables, both only on one or more variables and does not make comparisons or find relationships between one variable and another (sugiyono, 2012). literature studies are used more in this study to describe the problem. this study uses a qualitative approach because it interprets, highlights and explains a unique phenomenon and this research is difficult to quantify by 2“kabar bisnis,” http://www.dki.perbarindo.org/. accessed, 10 mei 2019 50 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 quantitative research, because it deals with understanding people's experiences related to the phenomena that occur. moleong defines qualitative research as follows:3 qualitative research is research that intends to understand the phenomenon of what is experienced by the subject of research such as behavior, perception, motivation, action, etc., holistically by describing in the form of words and language, in a special natural context by utilizing various natural methods. results and discussion competencies that must be prepared by d4 finance and polmed islamic banking study programs as part of vocational education to prepare sharia human resources to become digital bankers. based on the results of interviews of researchers with alumni of d4 finance and polmed syariah banking as many as 4 people working in islamic banks it is known that: competencies that must be prepared for sharia human resources as digital bankers are financial and islamic banking competencies in the form of basic mastery of sharia financial institutions introduction of transaction contracts, arguments for prohibiting usury, contract criteria, practices of islamic banks in the practice of raising funds and financing practices through activities carried out by teller and customer service which have been carried out by polmed islamic finance and banking study program. good if it is added practice with the use of computers to access tellers and customer service with the actual islamic bank operational system. the implementation of teller practice activities and customer service practices that have been taught by lecturers in study program is very in line with the reality in islamic banking. invite alumni when going through the selection stage to work in islamic banks. other main competencies needed by sharia human resources are communication competencies both communication in service or competence in teamwork to work, as well as competence in the ability to carry out marketing and sales activities of sharia banking products with a variety of digital media choices through instagram, website, whatss up or other digital media chosen by islamic banks. supporting competencies needed by sharia human resources are english communication competencies, this is a basic requirement for graduation with a toefl score of 500, even though in its operational activities the requirements for english language skills tend to be unused because 3lexy j. moleong, metode penelitian kualitatif (bandung: remaja rosdakarya, 2001), h. 51. marlya, anriza, ismi, preparing islamic human…| 51 operational services are carried out in indonesian territory. other supporting competencies are the ability to report operational activities as tellers and customer service with good and correct language according to the rules of good indonesian. so that the tendency to think and have a logic of good reason is needed by sharia employees. sharia human resources competencies to provide services to customers with various characteristics of customers from various educational backgrounds, ages, origin of work targeted for the sale of islamic bank products are skills demanded by islamic bank officers both front liners and funding services. how to make sharia human resources d4 finance and islamic banking study program polmed has the competence to become a digital banker. based on the results of the interview, it is known that according to the informant the most appropriate way to produce sharia human resources is with the pattern of vocational education by selling the methods of delivering practice from each competency subject. each of these courses should be accompanied by 50% practice submission, so that if the course is theoretical with 2 credits, then 1 credit is performed for theory and 1 credit for practical activities. bring up every method of delivering practice in the course not by raising a new course. this is precisely done so that the theory conveyed will be well attached to students so that the target of achieving sharia human resources can be realized properly. the content of the lecture material that was delivered was made to be adjusted by providing the latest cases that could be adapted to the delivery of material in the teaching and learning process so that students became more aware and easy to understand the problem when facing it in the world of work.curriculum, courses, and learning methods that must be given to sharia human resources to make it a digital banker graduating from medan state polytechnic vocational education based on the results of interviews with informants, it is known that the curriculum and courses given to the first batch of study program alumni in finance and sharia banking are appropriate and in accordance with needs, but it needs to be adjusted to the content of each subject and the method of delivering material from each course so that the delivery method is always combined with how to practice with the latest cases. until now, in digital media islamic banks are used in operational activities, but the nature of the policy is the head office of the islamic bank. in activities and efforts to market products through digital media that is carried out by islamic banks, this is not mandatory, and is an 52 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 option made by each branch office as is done by bank syariah mandiri bank syariah mandiri branch office that uses intagram media in marketing and product introduction in order to obtain fund raising and introduce products to finance customers. conclusion competencies that must be prepared by polmed d4 finance and islamic banking study program as part of vocational education to prepare sharia human resources to become digital bankers are competencies in the understanding of islamic bank transaction agreements, competencies as tellers and sharia bank customer service, competence as analysts islamic bank financing, competency as funding officer and financing officer of islamic banks. providing a curriculum that is in accordance with skkni, provides courses with the latest content and with learning methods that are tailored to practical needs with current cases. submission of the learning method is accompanied by the practice of each subject as much as 50% minimum. it is necessary to conduct routine activities to obtain the latest information from alumni and stakeholders regarding the latest developments in stakeholder needs regarding sharia human resources. it is necessary to review the curriculum in adjusting the content of the courses taught to students in order to support sharia human resources. bibliography as’ad. 2004. etika profesi kasmir, etika costumer service http://bankirnews.com/diakses, 17 desember 2013. http://www.dki.perbarindo.org/ diakses, 17 desember 2013 konsep pemikiran dalam pengembangan pendidikan vokasi untuk menghadapi tuntutan dunia kerja. i wayan ratnata dosen pendidikan teknik elektro fptk – upi. seminar internasional, issn 1907-2066 peran lptk dalam pengembangan pendidikan vokasi di indonesia. https://ejournal.undiksha.ac.id/index.php/aptekindo moleong, lexy j. 2001. metode penelitian kualitatif. bandung: pt remaja rosdakarya. mardani. 2012. fiqih mu’amalah. jakarta: kencana prenada media group. republik indonesia. 2010. departemen agama. al quran dan terjemah. bandung: hilal. sigit, santoso. 2003. pengantar metodologi penelitian sosial bisnis manajemen. yogyakarta: fe ust. http://bankirnews.com/diakses http://www.dki.perbarindo.org/ https://ejournal.undiksha.ac.id/index.php/aptekindo marlya, anriza, ismi, preparing islamic human…| 53 tho’in, m. 2016. kompetensi sumber manusia bank syariah berdasarkan prinsipprinsip syariah islam (studi kasus bni syariah surakarta). jurnal ilmiah ekonomi islam, 2016 jurnal.stie-aas.ac.id undang-undang republik indonesia no. 20 tahun 2003 tentang sistem pendidikan nasional. http://eprints.dinus.ac.id/14666/1/uu_20-2003_sisdiknas.pdf peran pendidikan vokasi dalam pembangunan. slamet ph. ft universitas negeri yogyakarta. http://lppmp.uny.ac.id/sites/lppmp.uny.ac.id. http://lppmp.uny.ac.id/sites/lppmp.uny.ac.id 54 | ajis : academic journal of islamic studies, vol. 4 no. 1, 2019 this page is intentionally left blank ajis : academic journal of islamic studies vol. 4, no. 1, 2019 iain curup – bengkulu | p-issn 2580-3174, e-issn 2580-3190 doi: 10.29240/ajis.v4i1.770 islamization of malay language and its role in the development of islam in malaya 1mabruroh, 2rosyidatul khoiriyah universitas darussalam gontor 1cerialulu@gmail.com 2rosyidatulkhoiriyah@gmail.com abstract: the spread of islam in the indonesian archipelago not only influences social change, but also on language development. one of the languages used in the archipelago at this time is malay language. malay language is a global language and plays a major role in the spread of islam. arabic and malay language have the same position in generating language contact. these occurrence in language contact present a balance of two languages which results in the exchange of both language. this discussion is written in descriptive method. in addition, this discussion explains the influence of islam on the development of malay language and the islamization of its language which then changed the malay people’s perspective on life in accordance with the islamic views and provided an enormous role in the development of islam in malay country. keyword: islamization of language, islamization of malay language, development of islam introduction language is a sequence of words that illustrates the purpose of a tribe and becomes the means of communication in their everyday life. language is something that god originally taught which people then develop it with results that are still divine (ilahiyah) because it still corresponds to the qur'an. in language development, god always sends prophets and apostles to justify, correct, and teach people about something and the language that is used to refer to that something. thus, the language can remain divine (ilahiyah) if it corresponds to the revelation of god.1 1 syed muhammad naquib al-attas, prolegomena to the metaphysic of islam, an exposition of the fundamental elements of the worldview of islam, (kuala lumpur: istac, 1995), p. 6 mailto:cerialulu@gmail.com mailto:rosyidatulkhoiriyah@gmail.com 14 | ajis: academic journal of islamic studies, vol. 4 no. 1, 2019 now, the confusion of knowledge begins with human intellect that are reflected by their language. language is the fundamental feature for humans.2 however, to test the use of such language, it is necessary to know the limits of truth. these limits are the essential prerequisites of true knowledge.3 the process and concept of islamization is about the world’s perspective, about reality and about epistemology, which aims to balance and straighten the world’s perspective and epistemology about the western culture that are not in accordance with islamic values and tend to damage the human order itself. thus, the islamization of knowledge can begin with the islamization of language. the islamization of language that is intended is not the arabization of the language itself as understood by many muslims. but by means of the islamization of language that changes views and understanding in the content of the meaning of the language, terms or words based on the worldview that is explored and understood deeply from the values of islamic teachings, and the arabicization of language that changes from the local language to words in arabic without regarding to the ideological changes on the worldview that is asked. therefore, the islamization of language does not have to always be with the change or translation of regional languages into arabic, because the most important thing is the change in understanding and the content of the meaning or language used. according to naquib al-attas, the world view or the world’s perspective of islam and the socialization of the qur'an begins from the islamization of language, including arabic. for example the word kareem which in the period of ignorance (jahiliyyah) means glory based on the lineage however the qur'an have changed its meaning to the glory based on taqwa. the qur'an changes the basis of the conceptual structure of basic key terms from radical ignorance period (jahiliyyah period), resulting in the reshuffle of all semantic fields of the ignorance period.4 malay language was first used as the language of interpersonal communication in society and now is increasing as the language of communication in the field of business and again has recently increased in becoming the national language of three countries malaysia, indonesia and 2 syedmuhammad naquib al-attas, the concept of education in islam, (kuala lumpur: abim, 1999), p. 13-14 3syed muhammad naquib al-attas, prolegomena to the metaphysic of islam,... p. 122 4syed muhammad naquib al-attas, islam and secularism, (kuala lumpur: istac, 1991), p. 28. mabrurah, rosyidatul, islamization of malay language… | 15 brunei darussalam. malay language is used as the language of administration, education, trade and religious communication by the three countries. similarly in several southeast asian countries, malay language has become the main language. the malay language is not left out and is necessary to have islamization, looking at the origins of the language, it can not be separated from the teachings of hindus and buddhists. thus islamization of the malay language has been carried out by several islamic kingdoms by muslim merchants from the middle east. the islamization of language was also done by wali songo in the process of spreading islam in the island of java. they did not change the majority of the hindu-buddhist aqeedah and worshiping traditions directly, but with culture and language changes in songs/poems, malay saga, wayang stories, materialistic traditions and habits of the people to remain in javanese language but with the content, values and meaning that is changed with an islamic worldview so that it becomes nuanced and contains tauhid values. the islamization journey went through various stages, from the stage of translating arabic into malay language through writings, vocabulary even into the realm of education. in fact, the teachings of malay language that has experienced isalamization, has made great impact on learning, especially in learning islam. in relation with the description above, the magnitude of the role of malay language in the development of islam in malay countries, so this short article intends to examine the malay language and the islamization process of the language in accordance with islamic teachings. islamization of malay language through writing and translation the presence of islam in the indonesian archipelago has brought great changes to the malay community. islam has brought new knowledge, rationalism, and principle of a new society based on justice, glory, human personality and freedom for every person. the change was not only among the elite circle (in the castle) but also spread among the common people. 5according to the theory put forward by syed naquib al-attas, islamization is intended to liberate humans from various old traditions that bind them like magical traditions, mythology and so on so 5syed muhammad naquib al-attas, the origin of malay shair, (kuala lumpur: dewan bahasa dan pustaka, 1990), p. 38 16 | ajis: academic journal of islamic studies, vol. 4 no. 1, 2019 that humans are free and not dependent on magic, mythology, animism, superstition and free from secularism.6 oman fathurahman, general chairman of society’s archipelago manuscript, stated that the relationship between the sultan as guardian of political stability and state management and the islamic scholars as heirs to islamic knowledge has been very well established in the history of islamic kingdoms in the indonesian archipelago.7 this may seem trivial and easy, but this factor is an important factor in succeeding islamization. starting from the sixteenth century to start explaining the basic teachings of islam to new muslims in malay the indonesian archipelago, a number of 'scholars began the project of writing religious books. they came from various parts of the malay indonesian archipelago and their place of origin was indicated by their last names, for example abd al-samad al-falembani from palembang. their writing is based on the shafi'i law school.8 the 17th century ad is the stage of refining the understandings of islamic teachings and their intellectual traditions. at this time period, we witness the proliferation of literary and religious books in malay language. the subjects discussed in the malay books cover fields such as fiqh of worship and muamalah, fiqh duali (constitution), shari'ah, usuluddin, kalam, tasawuf philosophy and tasawuf akhlaq, interpretation of the qur'an, hadith, eschatology, historiography, grammar (nahwu), rhetoric, ma'ani (semantic), aesthetic (balaghoh), astronomy, arithmetic, sailing, economics and trade, literature and art, physician’s knowledge, pharmacy, etc.9 progress achieved in the intellectual field strengthens the position and development of malay language. zainuddin al-ma'bari, wrote in his book called tuhfat al-mujahidin which stated that many residents of south india and the indonesian archipelago were interested in embracing islam after watching, hearing and reading the biographies and struggles of the prophet muhammad (pbuh) which were 6syed muhammad naquib al-attas, islam and secularism,. p. 197 7oman fathurahman, tradition writing of the palace ulama manuscript in the archipelago, (yogyakarta: as-salafiyah press, 2011), p. 6 8oman fathurahman, islamization of human science, (kuala lumpur, iium press, 2000), p.265 9tolerance : communication media for religious people. vol. 8, no. 1, january june 2016, p. 83 mabrurah, rosyidatul, islamization of malay language… | 17 delivered in poems and songs as the replacement of malay and ancient jawi poetry which contains elements of buddhism and hinduism.10 according to al-attas, he mentioned that malay language is a language that had been islamized. this language had been re-designed by scholars in the past for the purposes of da'wah. if language has been islamized, then islam will enter more easily into the minds of the malay people. and to islamize the malay language, the scholars included key islamic terms into the malay language, such as knowledge, sense, spirit/soul, inspiration, and so on. malay language experienced a rapid islamization process. that is by absorbing hundreds of arabic and persian words where not a few of them are technical terms of religious knowledge and islamic philosophy. the rapid process of islamization of the malay language appeared prominently in the treatises and poems of hamzah fansuri’s teachings, a 16th century sufi scholar. in his works we find more than 2,000 arabic words absorbed in malay language.11 the use of malay-arabic letters was also widespread. not only malay book writers use these letters, but also writers from other regions of the indonesian archipelago such as java, sunda, madura, bugis, makassar, banjar, sasak, minangkabau, mandailing, palembang, bima, ternate and others.12 thus, as soon as the religion of islam developed rapidly, this religion showed the character and face of its culture which was different from the other two previous religions, hinduism and buddhism which were first present in southeast asia. most malay literature was written by islamic writers. for example, the saga of sri rama and indrapura, where the saga was rearranged by muslim poets into the malay language. this arrangement was adapted to islamic thoughts where the concept of lord brahma in the saga of sri rama was changed to allah. and at the opening of sri rama's saga mentions the story of the prophet allah "adam a.s" who prayed to allah to convey the wish of rahwana in order 10 ismail hamid, old malay literature from the heritage of islamic civilization, (petaling jaya, selangor: fajar bakti sdn. bhd, 1983), p. 65 11 abdul hadi w , oppressed sufism: hermeneutic study of hamzah fansur's works (jakarta: paramadina, 2000), p. 25 12 abdul hadi w, taj al-salatin: the administration of nanggroe aceh darussalam: reflections on archipelago literature (nad, 2003), p. 87 18 | ajis: academic journal of islamic studies, vol. 4 no. 1, 2019 to obtain the kingdom of the four corners of the world.13 the same treatment was done with the book called "mahabarata" when it was adapted into malay language which eliminated the elements of hindu beliefs and incorporated it into the islamic concept such as the name of allah and the prophets, and changing the name of the title like "hikayat mara karma" whose title was changed to "the story of the poor". islam is conveyed using a language that is easy to understand, but clearly the message it wants to convey is done without the need of second thoughts . it is only at the second stage that the rational and intellectual implications of the principles of islamic teachings, such as tawheed, are involved in communicating the teachings of islam. thus the delivery of the teachings of islam and the spirit of its culture little by little finally reached its goal.14 because what is important is to provide the foundations of a strong faith and to introduce islamic cosmopolitanism as a guidance of life, at this initial stage it had not felt necessary to include rational and intellectual implications that are too far in connection with the concept of tawhid which is the central teaching of islam.15 one of the most productive writers in the seventeenth century was nur aldin al-raniri (d. 1658). other than the twenty-three books about various aspects of religious knowledge, in 1644 he wrote a book entitled al-sirat almustaqim.16 there are several special features of the ancient malay manuscript. the first is that everything was written in arabic symbols known as the jawi script (from the javanese world, the old name for sumatra given by the arabs). this orthographic system was introduced by the arabs which they used to write malay language and which they later taught the malays. the jawi script is known as yawi in the patani region, gundhil beside the java region is known as pegon, jawoe in the aceh region17 is an arabic alphabet used to write malay. 13s santoso, the the islamization of indonesia/malay literati on in its early period, (joso, 1950), p. 153-157 14braginsky, v. i., beautiful, beneficial and kamal: history of malay literature in 17th19th century, (jakarta: inis, 1998), p. 89 15 syed muhammad naquib al-attas, preliminary statement on the general theory of islamization of malaysian-indonesian archipelago, (kuala lumpur: universiti malaya press, 1972), p. 111 16 syed muhammad naquib al-attas, islam and secularism, p. 48 17 ening herniti, islam and development of malay language, ... p. 88 mabrurah, rosyidatul, islamization of malay language… | 19 this alphabet is used as one of the official scriptures in brunei darussalam and also in malaysia, indonesia, patani and singapore for religious purposes. and this jawi alphabet is the result of the acculturation between arabic and malay. second, the jawi text consists of twenty-nine arabic letters and four additional alphabets ca, nga, ga and its which symbolizes malay pronunciations not found in arabic. another feature of the manuscripts is that all the titles are written in arabic but the content inside were in malay language. the reason for the arabic titles might be to emphasize the islamic book and to distinguish them from the mythological works and legends produced during that time period. and the use of alphabets or jawi scriptures is still maintained today in islamic boarding schools usually used to interpret the yellow book (turast book). the third feature of the manuscript is that the sentence structure follows the same as arabic sentence structure. that's because the author wrote arabic sentences using malay words. the style of the structure of this sentence continued until the beginning of the 20th century. only after 1940, after zainal abidin bin ahmad (za'ba) wrote the pelita malay language (the art of writing malay), writing about islam followed the structure of malay sentences. the fourth special feature is that all writing is a translation or adaptation. borrowing the words from a.h. johns, writings about the problems of islam does not give much praises on the basis of originality.18 islamization of malay language through education malays actually have their own language long before hindu civilization entered the indonesian archipelago. during the period of sriwijaya kingdom, other than sanskrit language, classical malay language has been used as the introductory language in hindu study centers. but unfortunately when islam came there were no relics that showed the existence of classical malay literature in written form.malay has been used as a medium of teaching in the center of islamic learning in the malay-indonesian archipelago from the thirteenth century. the main centers of islamic learning that have been identified are: samudra-pasai (1280-4000), malacca (14001511), aceh (1511-1650), riau-johor (1650-1800) and patani (1800-1900). 18a.h. johns, islam in southeast asia: problem and perspective, (singapore: ls.e.a.s, 1985), p. 24 20 | ajis: academic journal of islamic studies, vol. 4 no. 1, 2019 islamic learning centers were established by the orders of the malayindonesian government. like mohd taib osman who placed the scientific tradition of islam and preserved it in the royal system.19 it is well-known that the malacca acheh and johor-riau leaders, gave a great boost in the interest of learning islamic religion and laid subjects on islamic knowledge. even some members of the royal family are known as islamic scholars. which is none other is raja ali b. raja ahmad (1809-1870) who gave instructions to various branches of religion on the importance of writing several literary works.20 as a result of the islamization from the preachers, islamic movements and institutions emerged in various parts of the indonesian archipelago, both in the form of strong communities and kingdoms. these kingdoms not only have the ability to do politics and control trade, but also have become centers of islamic culture. because of the strong protection and support of the palace, the scholars and teachers dedicate themselves to the center of islamic teaching. parents are also willing to send their children to study at the islamic teaching centers noting that "you can do anything about teaching islam that is appropriate and suitable for my child as long as you don't hurt him or cause injury." the curriculum used the teaching model that includes the masjid al-haram with the aim of strengthening faith, instilling consistency in good behavior and always maintaining the purity of the heart and soul. the subject and teaching method used are as found in the grand mosque (masjidil haram). snouk hurgronje wrote in his learning method: looking at the students of imam shafi'i, we see that his students have huge age gaps, including bearded men, young people, adolescents and adults. law school has become a stereotype for some muslims. in the fifth period of the seventh century after hijrah, some shafi'i’s scholars (such as abu shuja ', rafi'i and nawawi) described all the laws of their great works, and their 19mohd. taib osman, "islamization of the malays: a transformation of culture" in readings on islam in southeast asia, (singapore: ls.e.a.s., 1985), p. 46. 20abu hassan sham, "naqsyabandiyah tariqat and its role in the riau malay kingdom until the beginning of the twentieth century" in tamadun islam in malaysia, (kuala lumpur: malaysian historical association, 1980), p. 5 mabrurah, rosyidatul, islamization of malay language… | 21 children and grandchildren considered the textbooks as respect for them in the shafi'i school. islamization of malay language through education in later times there were people who studied literature such as ben hajar, sharbini and ramli who commented on the texts written by them (abu shuja ', rafi'i and nawawi) whose comments became the basis of learning about shafi'i laws . the teachings of islam supported by the kingdom and the palace give birth to islamization of knowledge directed to the people of the archipelago. islamization of the taught science does not escape the use of the malay language that is islamized. it plays an important role in dominating the terms used in the realm of worship, such as prayer, fasting, zakat, pilgrimage, marriage, and inheritance. the emergence of the already-embraced malay terms has a profound influence on the use of the language directly or indirectly in the everyday life of the malay community, of course accompanied by a change of way of thinking and thinking in islamic perspective. for example, we can take the habit of parents telling their children to go "reciting" after the teaching of islam. indirectly the pronunciation of the word "recite" has had a good impact on the spread of islam even though it is only a word. there was a slight change in traditional teaching methods, even until the twentieth century when the center of islamic teaching now known as huts and boarding schools had ceased to receive protection from the kingdom, but was established and managed by scholars. kyai or religious teachers still "read classic texts with their students together with explanations of the text. students continue at their own pace and when they feel they have mastered the text they can help students who are still unfamiliar. in this way they are formed small halaqah in the hut and students who have finished their studies can become teachers with guidance from master teachers or kyai. pondok or pesantren is the most promising educational institution in presenting the leaders of the nation and the world in all fields. leaders who spread the praise of the earth with taqwa and islamic science. pesantren itself in instilling faith and taqwa is very serious and focused, because these two things will become provisions in the mastery of the al-qur'an and al-hadith to develop a sense of science. therefore, the islamic language is often and very 22 | ajis: academic journal of islamic studies, vol. 4 no. 1, 2019 easy to start and apply in education of cottage or pesantren system. because of these pesantren the santri knew the hijaiyah and arabic words. which is a major provision in the study of classical arabic textbooks or texts containing islamic teachings. the introduction of the hijaiyah is the basis of islamic malayization in the pesantren, because from the hijai hijrah it is the santri will gradually recognize the malay language which is islamized in terms of arabic language. this is what facilitates the delivery of islamic teaching in pesantren education. in addition to the pesantren education system, language islamization is also carried out on the campus or university education system. this is done because in reality there are now islamic universities in general that have not truly implemented islamic law. because the sciences that are learned, developed and taught are not the sciences that depart from islamic values but the sciences that depart from materialism, capitalism and secularism. and the result is certainly a secular islamic society. the islamization of language at the university can be applied by laying down islamic values and the education system. this is indeed difficult, but will slowly reap the rewards. educators from various levels need to provide understanding to their students about the difference between islamic-style education and secular education. islamic religious education material is included in the curriculum in all faculties. for example in trading there is a usury system, but in secular thought the usury system is not disputed. apart from usury, there are also terms of contract, rights, kabul and some other terms that must be taught in trade that are in accordance with islamic law. the terms usury, contract, rights, and kabul are terms contained in islam and merged into malay language and islamized malay language itself both in terms of meaning and lafadz. malay language after centuries was used as a medium to teach fiqh, tasawwuf and ushu-l-fiqh which were in accordance with the islamic world. islamization of malay vocabulary the construction of malay islamic vocabulary requires a gradual process. many things are considered to ensure that words that convey the meaning of islam are the right words. the key to this is words that describe a unity, such as the concept of existence, reality, and truth in the vision of islam. according to al-attas, in the early stages of 1988 many words had not been translated because of unknown malay language differences. there is the oldest mabrurah, rosyidatul, islamization of malay language… | 23 malay translation text, 'aqa'id al nasafi which contains forty-three handwriting in 179 pages and the translation into arabic and persian. in most cases malay translations are given after words. for example khabar sadiq, that is true news (true report); istidlali, demanding arguments (requires demonstration by evidence); takwin, holds (to make or bring to existence from non-existence); mukawwan, which is held (creates things that already exist in existence from non-existence). there is also the result of arabic language culture with malay in the form of abjad jawi. the arabic alphabet used to write malay in official writings in brunei, malaysia, indonesia, patani and singapore for religious purposes. there are modifications of some letters and sounds that are not in arabic in the jawi alphabet, eg "o", "p", or "ng" phoneme. and the use of this jawi script is still maintained in the pesantren to interpret the yellow book. while the standard of the islamic phrase is not translated. example. these expressions became part of the malay vocabulary until today. ahl al-sunnah wa al-jama'ah, 'alayhi al-salam, radhiya allahu' anhum and salla allahu 'alayhi wa sallam. this phrase remains part of the malay language until now. hamzah fansuri has embraced some of the malay-assimilated arab-islamic terms. the method used is the same as used by the translator 'aqa'id abu hafs al nasafi. the term is such as: expert (ahl), death (death), afterlife (endah), charity (amal), am ('am), intellect (' aql), prayer (du'a), fardu (fard) , fasiq (fisq), supernatural (ghayb), memorization (hafz), hal (hal), halal (halal), fact (haqiqah), haram (haram), life (life), wisdom (hiqmah) , the law (the law), the sincere (sincere), the priest (imam), the faith (faith), the sacred (keramah), the book (kitab), the kufur (kufr), the creatures (makhluq), the immoral (ma'siyyah) mu'jizah), mukmin (mu'min), nikmat (ni'mah), rahmat (rahmah), rizki (rizq), sedekah (sadaqah), sah (sahh), salih (salih) (su'al), taat (ta'ah), fate (taqdir), ummah, wali (waly), zahir (zahir). malay also speaks arabic in the form of phonemes, affixes and words. the absorption elements in the form of phonemes are f, q, z, kh, and sy. the phonemes are absorbed in the indonesian language along with the word containing the phoneme, such as phoneme f on the devotee, shroud, sorry, furqan, q phoneme in the word quran, phoneme z on the word zakat, prevalent, juz, age, adultery, and permission , phoneme kh in particular, the end, sy phoneme in terms, signs, poetry, and deliberation. 24 | ajis: academic journal of islamic studies, vol. 4 no. 1, 2019 absorption elements from arabic in the form of words like century, adab, adat, fair, ahad, expert, reason, end, familiar, nature, deceased, charity, safe, spirit, fun, beginning, verse, chapter, bookie, register, degree, prayer, world, circulation, wicked, occult, passion, gift, present, rights, nature, judge, things, pregnancy, results, desires, life, frugality, wonder, animal, respect, law, like, climate, pledge, faith, plural, volumes, friday, word, sentence, thursday, dictionary, camp, story, book, chair, sorry, assembly, plural, creature, death, for example, pulpit, consensus, deliberation, need, understand, wednesday, when, saturday, just, the malay language absorbed from arabic is not used only in religious or religious matters, but is used in economic terms. m. musyafa 'research shows that there are several terms in islamic economics that are absorbed and borrowed from arabic, such as terms of contract, rights, ijarah, qabul, murabahah, musyarakah, salam, istidhna, riba, muzara'ah, mudarabah, mudarib and gharar. hamzah fansuri also monks the semantics of malay words dealing with the reality of being (dhat) and the relationship with his creation. the malay words are like: exist (to be, exist), self (self), will (desire or will of god), know (to know), to know (to know). in pre-islamic clarification in the semantic field was very narrow and limited, hamzah fansuri expanded the discussion. for example, there are words in pre-islamic times used with prefixes (meaning possessing). this refers to a restricted category or existence that is essentially material, tangible or physical; it means "existence" in the sense contained in space and time. in the writings of hamzah fansuri relational meaning is in the form of certain concepts of mawjud (real outward and hidden in heart). according to al-attas, hamzah fansuri has used the malay language well and true in every writing. he has been able to use the malay language to write about philosophical problems. therefore hamzah fansuri has been recognized as a pioneer of modern malay-indonesian literature. the inception of the loan word from arabic in the malay dictionary was at the beginning of the 20th century. for example, wilkinson's "a malay-english dictionary" was published in 1901 and winstedt's "a practical modern malay english dictionary" was published in 1940. in winstedt's dictionary there are 892 loan words from arabic. types of arabic loan words used in the 1950s, according to za'ba consist of six categories: mabrurah, rosyidatul, islamization of malay language… | 25 1. words of religious meaning 2. scholastic meaning words 3. words that express thoughts and feelings 4. word about law and order 5. words about customary practices and human associations 6. words about medicine and other things in 1971, the dewan bahasa dan pustaka was very ambitious to islamize malay. this is shown by the establishment of a national level committee comprising of islamic knowledge experts to express a set of islamic terms into malay. the committee met 137 times and produced a dictionary entitled "islamic religion" which was published in 1971. this dictionary contains 1255 malay language that is islamized in terms of tauhid, fiqh, proposals fiqh, hadith, mustahah hadith, tajwid and tasawwuf. some examples of the malay language that have been synonymous in the dictionary of "islamic religion" are scholars of the book (ahl al-kitab), baitul mal (baitu al-mal), non arab ('ajamiy), dawn sidiq (fajr sadiq), fara'id (faraidz), gharib (gharib), hadas (hadath), hajj mabrur (al hajju al-mabrur), the last day (yaum al-akhirah), ihram (ikram), ijma '(ijma'), imsak (imsak) (jihad), jihad (jihad), junub (junub), khusu '(khushu), makharaj (makhraj), munajat (munajat), natal, , syirik (shirk), tahmid (tahmid), talqin (talqin), wirid (wird), wudu '(wudu'), sure (yaqin), zakat (zakat), zuhud (zuhd). it can be said that malay language was fully islamized in 1980. during this period malay language was used as a medium of teaching in the teaching of islam, especially in universities in the field of fiqh. academic scholars from the 1980s and 1990s have become islamic communicators, and some of them have produced works in the fields of ahaqidah, akhlaq, islamic history, islamic economics and islamic politics. during this time malay language was taught in academic programs at universities in korea, thailand, ger 26 | ajis: academic journal of islamic studies, vol. 4 no. 1, 2019 islamization of malay language and its role in the development of islam in malaya 1mabruroh, 2rosyidatul khoiriyah universitas darussalam gontor 1cerialulu@gmail.com 2rosyidatulkhoiriyah@gmail.com abstract: the spread of islam in the indonesian archipelago not only influences social change, but also on language development. one of the languages used in the archipelago at this time is malay language. malay language is a global language and plays a major role in the spread of islam. arabic and malay language have the same position in generating language contact. these occurrence in language contact present a balance of two languages which results in the exchange of both language. this discussion is written in descriptive method. in addition, this discussion explains the influence of islam on the development of malay language and the islamization of its language which then changed the malay people’s perspective on life in accordance with the islamic views and provided an enormous role in the development of islam in malay country. keyword: islamization of language, islamization of malay language, development of islam introduction language is a sequence of words that illustrates the purpose of a tribe and becomes the means of communication in their everyday life. language is something that god originally taught which people then develop it with results that are still divine (ilahiyah) because it still corresponds to the qur'an. in language development, god always sends prophets and apostles to justify, correct, and teach people about something and the language that is used to many and new zealand. and previously malay language was taught at universities in singapore, the united kingdom, the united states, the netherlands and australia. malay is studied at universities in eight european countries, two countries in north america, beijing, bangkok, kazakhstan, osaka, auckland, pusan, tasmania, and cebu city. an international community of scholars specializing mabrurah, rosyidatul, islamization of malay language… | 27 in malay, namely the inhabitants of italy, tanzania, estonia, israel, india, the swiss czech republic, the netherlands, russia, ireland, germany, taiwan, finland, thailand and france and hundreds of southeast asian scholars representing 200 million malay speakers in their area. looking at the process of the coming of islam in malay land, it is inevitable that the role of arab muslim merchants brought many changes in the development of islam in malay land, both in terms of beliefs, politics, culture, education and language. the theory put forward by al-attas regarding alqur'an socialization and changes in western worldview into an islamic worldview must begin with the islamization of language, so the most effective way to islamize malay people must begin with the islamization of the malay language itself. this is evidenced by the islamization of malay language which makes malay language that has been islamized united in the lives of malay people who are inseparable from their lives. and indirectly it has changed the perspective of malay society into islam. conclusion the islamization of language is very important in helping islamization of contemporary science, because language is the main key in learning and channeling knowledge both orally and in writing. what is needed is the excavation of existing islamic language treasures and adding new unknown vocabulary that reflect metaphysics or worldviews islam. one of them is the islamization of the malay language which is one of the historical literary works which was born together with the stronger influence of islam in the life of the archipelago. and the process of islamization has been going on in the land of malay since the beginning of its growth and development. islamization of malay is also done through writing, writing, and education. the malay language absorbed from arabic is not used only in religious or religious matters, but is used in economic terms. with the islamization of this malay language, directly and indirectly or indirectly make the malay language and its speakers amused by thought and behavior in everyday life. with the various attempts at islamization of the malay language which included elements of islam in its implementation, the islamization of the malay language provided a very large opportunity and role in the development of islam in the malay land which had been consciously or unconsciously felt by the malay community. 28 | ajis: academic journal of islamic studies, vol. 4 no. 1, 2019 bibliography abdul hadi w , oppressed sufism: hermeneutic study of hamzah fansur's works (jakarta: paramadina, 2000) ______, taj al-salatin:the administration of nanggroe aceh darussalam: reflections on archipelago literature (nad, 2003), p. 87 abu hassan sham, "naqsyabandiyah tariqat and its role in the riau malay kingdom until the beginning of the twentieth century" in tamadun islam in malaysia, (kuala lumpur: malaysian historical association, 1980) a.h. johns, islam in southeast asia: problem and perspective, (singapore: ls.e.a.s, 1985) braginsky, v. i., beautiful, beneficial and kamal: history of malay literature in 17th19th century, (jakarta: inis, 1998) ismail hamid, old malay literature from the heritage of islamic civilization, (petaling jaya, selangor: fajar bakti sdn. bhd, 1983) mohd. taib osman, "islamization of the malays: a transformation of culture" in readings on islam in southeast asia, (singapore: ls.e.a.s., 1985) oman fathurahman, tradition writing of the palace ulama manuscript in the archipelago, (yogyakarta: as-salafiyah press, 2011) ______, islamization of human science, (kuala lumpur, iium press, 2000) s. santoso, the the islamization of indonesia/malay literation in its earlyperiod, (joso, 1950) syed muhammad naquib al-attas, prolegomena to the metaphysic of islam, an exposition of the fundamental elements of the worldview of islam, (kuala lumpur: istac, 1995) ______the concept of education in islam, (kuala lumpur: abim, 1999) ______, islam and secularism, (kuala lumpur: istac, 1991 ______, the origin of malay shair, (kuala lumpur: dewan bahasa dan pustaka, 1990) ______, preliminary statement on the general theory of islamization of malaysianindonesian archipelago, (kuala lumpur: universiti malaya press, 1972) tolerance : communication media for religious people. vol. 8, no. 1, january june 2016 digital augmented reality (ar) tahsin development of makharijul-huruf learning nelvawita1, idria maita2, mochammad novendri s3 123uin sultan syarif kasim riau, indonesia correspondence: 1nelvawita@uin-suska.ac.id, abstract. the activity of reading the al-qur’an is an important lesson that must be understood by every muslim because it is a guide in life and is of value in worship. the process of learning to read the alqur’an is currently often ignored because it is covered by technological dynamics and is considered not too important with latin readings. so this study is intended to present products in media development in learning makharijul than al-qur'an letters with the tahsin digital augmented reality android application platform. this research goes through the stages of conducting research with the type of r&d and the borg and gall model. after going through several processions, it can be found in the results of this study that the media developed in the procession of learning makharijul letters in this augmented reality digital tahsin application can be accessed on the play store on the android platform. based on comments from experts, namely tahsin experts and experts in the field of technology, it has been shown that this application can be categorized as very valid and can be used in supporting the learning of makharijul letters, because of augmented reality technology which is unique in the delivery of each letter, then also equipped with animations and audio samples from scientifically verified experts. the tahsin digital augmented reality application can be used by anyone from basic education to higher education. institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 8, number 1, 2023 | page: 43-68 doi: http://doi.org/10.29240/ajis.v8i1.6660 academic journal of islamic studies mailto:nelvawita@uin-suska.ac.id nelvawita : digital augmented reality (ar) tahsin development | 44 keywords: learning; makharij al-huruf; digital tahsin; augmented reality introduct io n al-qur'an is the name of the holy book that was revealed to the prophet muhammad saw by allah swt as one of the unmatched bounties for the entire universe. it contains gathered spiritual truths that act as direction and rules for our life.1 for the benefit of anybody who reads, believes, and puts it into practice. the qur'an is not only the most recent holy book revealed by allah swt, but it also contains all the key principles of shari'a that were included in the earlier holy books. therefore, everyone who accepts the qur'an will develop a greater love for allah swt, the universe's inhabitants, and reading, remembering, comprehending, and studying it.2 believer is obligated to study the al-qur’an in terms of qira'ah al-qur'an, tafsir al-qur’an, study of the al-qur’an, and translation of the al-qur’an due to the relevance of the al-qur’an in their lives. of course, memorizing the al-qur’an should be a top priority for scholars and students at islamic tertiary institutions. because of this, every state-run islamic institution in indonesia requires students to take qira'ah al-qur'an as one of its required courses. according to the decree of the director general of islamic education no. 102 of 2019, all students enrolled in general study programs at state islamic universities throughout indonesia are required to take qira'ah alqur'an as one of the courses offered there.3 thus, it is desired that students would graduate with the skills necessary to read and write the al-qur’an. in light of this, students must be able to read the alqur’an accurately and in line with the principles of tajwid science. 1 abu ya’la kurnaedi, tajwid lengkap assyafi’i, (jakarta: pustaka imam syafi’i, 2013). hlm.6 2 muhammad zaini, pengantar ‘ulumul qur’an dan ‘ulumul hadis. ( banda aceh : penerbit pena, 2016). hlm. 327. 3 keputusan dirjen pendis nomor 102 tahun 2019 tentang standar keagamaan pendidikan tinggi keagamaan islam 45 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 in contrast to the reality encountered by state islamic tertiary institutions generally, it is regrettable that many of their students' abilities to read the al-qur’an go against the guidelines based on excellent and accurate standardization of tajwid knowledge. this is a result of prior educational experiences, the surroundings, and even the infrequent decision to once again read and study the qur'an. the results of the tests that the author administered during the course's teaching make it clear that many students are still misreading ta'awuz and basmalah, mad, long and short readings that are incorrect according to lengths 2, 4, and 6, buzzing and not, and other passages. the hum still has no effect, and if you compare the thickness and thinness of the letters, you won't see any change either. also, according to the findings of abdul aziz's study, numerous campuses in indonesia scored the lowest on the index of students' alqur'an reading and writing skills among 14 sample campuses. only 1.86 and 1.90 respectively make up the al-qur'an reading and writing ability indexes. the average index, which varies from 3.19 for the reading ability to 3.20 for writing ability, is even lower than this number. arskal salim, the director of the islamic higher education directorate general of islamic education and the invited speaker explained this by saying he was surprised by three uins, namely uin ar raniry banda aceh, uin mataram, and uin sultan syarif kasim pekanbaru, whose students were at a lower level in terms of their ability to read and write the al-qur’an.4 this demonstrates how crucial it is for students to read and write the al-qur’an, particularly at indonesia's state-run islamic colleges. particularly in light of the current covid-19 outbreak, which has made the off-campus study more popular. making it incredibly challenging to apply what has been learned about qira'ah al-qur'an, making the previously anticipated graduation standard into a new assignment for lecturers. through education and training, development is an endeavor to enhance technical, theoretical, conceptual, and moral talents under 4https://kemenag.go.id/read/indeks-kemampuan-baca-al-quran-mahasiswa uin-malang-tertinggi-amg0v. di akses pada 10 oktober 2022 pukul 17.14 wib. https://kemenag.go.id/read/indeks-kemampuan-baca-al-quran-mahasiswa nelvawita : digital augmented reality (ar) tahsin development | 46 demands. development is the process of rationally and methodically planning to learn so that everything that will be done throughout the course of learning activities is decided upon while taking into consideration the potential and competency of students.5 the link between the elements of learning techniques, learning materials, and learning assessment is described in learning development, a systematic learning system design process. because both offer the chance to conduct needs analysis, reflection, and revision at each stage of learning in line with the implementation of the writing process through the stages of planning, implementing, and evaluating, they are both used to develop a learning model that is operationally modified using a process approach. additionally, it must satisfy the requirements set forth by the lecturer or teacher to construct learning models and write student or student descriptions.6 instead of merely being educational idealism that is impossible to implement in the real world, learning is developing more virtually. the goal of learning development is to raise the standard of the learning process in terms of both content and techniques as well as replacement. the term "materially" refers to the element of teaching materials that are tailored to the growth of knowledge, while the term "methodologically" refers to the creation of learning techniques that are relevant to both theories and practice.7 development research is a procedure or set of activities that may be taken to create a new product or enhance an already existing one. the creation of new products is the goal of this study. according to the definition of development given, development is the process of transforming potential into something useful and better, whereas research and development are the steps taken to develop a product or enhance an existing product into a product that can be held 5 abdul majid, perencanaan pembelajaran, (bandung: remaja rosdakarya, 2005), hlm.24. 6 mohammad siddik, pengembangan model pembelajaran menulis deskripsi, (malang:tunggal mandiri publishing, 2018), hlm. 65 7 hamdani hamid, pengembangan sistem pendidikan di indonesia, (bandung : pustaka setia,2013), hlm. 125. 47 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 accountable. however, as information grows, this issue gives a variety of solutions and approaches to problems in an all-online future. to ensure effective information transmission from teacher to student and lecturer to student across a variety of contexts and settings, the phenomena of learning to read the al-qur’an was also established utilizing a variety of ways and procedures. gadgets are one of the supporting elements in this argument that can't be separated from the hands of modern students. a little electronic device with a specific purpose is referred to as a gadget in english. the aspect of "novelty" is one feature that sets gadgets apart from other electronic equipment. that is, new devices constantly arise by showcasing the most cutting-edge technology that makes human existence more useful. to keep users engaged in the capabilities offered by these smartphones, gadgets are equipped with a wide range of amusing functions and apps.8 of course, academics also employ increasingly intriguing features-adorned gadgets for educational purposes. as a result, science will advance more broadly. the popularity of augmented reality as a feature is now quite high. (ar). virtual environment (ve), also known as virtual reality (vr) or augmented reality (ar), is a subset of ve. the user of virtual reality technology is truly placed in a synthetic environment and is unable to perceive his immediate surroundings while using it. in contrast, augmented reality overlays digital or computer-generated information in a real-time environment, including pictures, audio, video, touch, and haptic sensations.9 muslims use the qur'an as their way of life and as a manual for serving allah. therefore, every muslim must relate to the qur'an on their terms and at their levels. starting with learning about it and 8 anton breva yunanda, dampak penggunaan gadget pada anak, jurnal abdikarya : jurnal karya pengabdian dosen dan mahasiswa, vol 01 no 02. desember 2018, hlm. 182 9 merve yavuz, et.al, augmented reality technology adoption: case of a mobile application in turkey, journal technology in society 66 (2021) 101598. nelvawita : digital augmented reality (ar) tahsin development | 48 comprehending it, then putting it into daily practice. reading it correctly is the first thing to do in this situation. while the science of tajwid and the science of tahsin, are used in conjunction with tajwid to study the right and accurate recitation in reading the al-qur’an.10 every reader of the qur'an must adhere to the farther 'ain law of reading the qur'an with a minimal degree of tajwid to avoid altering the sentence structure or impairing its meaning. it is required for individuals who are knowledgeable in the science of tajweed to read the qur'an while abiding by all tajwid regulations. while this is going on, fardhu kifayah is studying the science of tajwid in deep.11 the issues in this field of study include the makharijul huruf (locations for entering and leaving letters), the shifatul huruf (pronunciation of letters), the ahkamul huruf (relationships between letters), the ahkamul maddi wal qasr (long and short utterances), and the ahkamul waqaf wal ibtida (start and stop reading). anything that can transmit messages from the sender to the recipient is considered media, whether it takes the form of hardware or software. according to djamarah & zain, the word "media" is derived from the latin word "medium," which means "intermediary or introduction," and is the plural version of that word. as a result, the media serves as a means of spreading knowledge or messages.12 one example of an external component that may be employed to increase learning effectiveness is learning media. learning media can overcome a variety of barriers, such as those relating to communication, classroom space constraints, passive student attitudes, less consistent student observations, less specific learning 10 santri jagad, tajwid praktis, (tkp: jagad press, 2017) hlm. 3 11 ibid,.hlm. 4 12ahmad fujiyanto, et.al, penggunaan media audio visual untuk meningkatkan hasil belajar siswa pada materi hubungan antarmakhluk hidup, jurnal pena ilmiah: vol. 1, no, 1 (2016). 49 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 objects that make studying without media impossible, remote learning locations, and so forth.13 according to merve yavuz, virtual reality (vr), also known as virtual environment (ve), is a subset of augmented reality (ar). the user of virtual reality technology is placed inside a synthetic environment and is unable to view his immediate surroundings while using it. in contrast, augmented reality overlays digital or computergenerated information in a real-time environment, including pictures, audio, video, touch, and haptic sensations. 14 even if there are numerous instances of digitally improved media available today, not all of them can be considered "augmented" realities. not ar, but a 2d overlay created in photoshop or another program. also excluded are motion pictures and television. for instance, in movies like "jurassic park" and "avatar," lifelike virtual items that smoothly integrate with actual settings in 3d are there, but they are not interactive and hence not augmented reality. contrarily, although a film is meticulously produced, recorded, and edited, augmented reality (ar) combines live feed and a computer to display virtual lines of football practice in real-time on a screen. particularly in mobile contexts, "visual search" and augmented reality are occasionally conflated. visual search is the active search for a certain item or feature among other objects or features in the visual environment.15 for more than three decades, user perception has been used to study technology. the technology acceptance idea has been the foundation of much construction. several researchers are looking into how the development of information technology over the last two decades has affected remote health care. aside from survey-based 13purba asmara, pengembangan media pembelajaran berbasis audio visual tentang pembuatan koloid anjar purba asmara, jurnal ilmiah didaktika vol. 15, no. 2, februari 2015 14 merve yavuz et.al, augmented reality technology adoption: case of a mobile application in turkey, journal technology in society 66 (2021) 101598. 15 ibid. nelvawita : digital augmented reality (ar) tahsin development | 50 investigations, approaches for expert judgment were also employed.16 education, emerging nations, and cutting-edge technologies like smart glasses are among other significant areas where this issue is being researched.17 the use of computer modeling and simulation to enable interaction with a manufactured three-dimensional (3-d) visual or other sensory world is known as augmented reality, according to the encyclopedia britannica. the two main benefits of augmented reality (ar) over virtual reality (vr) are a greater feeling of realism and improved engagement. actual and virtual worlds are organically integrated with ar technology, improving the sensation of realism, while vr technology duplicates the actual world in a computer environment and offers consumers an immersive feeling. in other words, whereas virtual reality technology immerses the user in a simulated environment, augmented reality technology enriches real life.18 the phrase "reality-virtuality continuity" refers to the variety of substance classes that are available in any given situation. it stretches from "real environment" to "virtual environment" on the left and right, respectively. only genuine items may be seen in the environment depicted on the left, which also comprises images of the real environment captured by traditional video display systems. the world shown exclusively by virtual objects, such as when emulating traditional computer graphics, is shown on the right. augmented reality's goal is to improve how people see and learn about the actual environment. attaching digital knowledge that is appropriate for the setting will help you reach this aim. this information is often visual, but it may also be audible and tactile. with smart glasses, headsets, 16 l. hogaboam, t. daim, technology adoption potential of medical devices, health policy and technology 7 (4) (2018) 409–419. 17 h. vanderschaaf, t. daim, n. basoglu, factors influencing student information technology adoption, ieee transactions on engineering management, 2021 in press. 18 l. madden, professional augmented reality browsers for smartphones: programming for junaio, layar and wikitude, john wiley & sons, 2011. 51 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 video projectors, and mobile devices like cell phones and tablets, users in most ar applications envision a virtual image/model, etc.19 mobile and stationary augmented reality are the two primary categories. there are several different kinds of augmented reality (ar) systems, including helmets (as in marvel's iron man), head-up display smart glasses (like google glass), projectors, and specialties. additionally, wearable (contact lenses, helmets) and non-wearable (glasses) ar devices are separated. (smartphones, pcs).20 although all five senses can potentially be improved by augmented reality, visual applications are now the most widespread. in contrast to virtual reality, augmented reality enables users to view the actual environment while having virtual things overlay or mixed in. ar, therefore, enhances reality rather than replacing it entirely. the concept of augmented reality may be viewed as a mixture, or "middle ground," between the entirely artificial and the entirely genuine.21 learning qira'ah al-qur'an is a crucial component and a needed improvement in this age of technology. with technology playing a significant role in modern education, the creation of augmented reality will facilitate the application of learned qira'ah al-qur'anic knowledge. a gauge and standard for students' qira'ah al-qur'an will be the existence of augmented reality in the gadget feature. using this function, you may check if you're reading the mad accurately. other reading laws include qalqalah, bold thin, and buzz reading. the augmented reality device will automatically verify that the reading is accurate once students have recorded the prescribed reading of the al-qur’an. the creation of learning qira'ah al-qur'an using an android or smartphone that uses augmented reality is a revitalization of alqur’anic study in the modern day. 19 b. arnaldi, p. guitton, g. moreau, virtual reality and augmented reality: myths and realities, john wiley & sons, 2018. 20 j. peddie, augmented reality: where we will all live, springer, 2017. 21 ibid, nelvawita : digital augmented reality (ar) tahsin development | 52 a. theoretical review through education and training, development is an endeavor to enhance technical, theoretical, conceptual, and moral talents per demands. development is the process of rationally and methodically planning to learn so that everything that will be done throughout the course of learning activities is decided upon while taking into consideration the potential and competency of students.22 the link between the elements of learning techniques, learning materials, and learning assessment is described in learning development, a systematic learning system design process. because both offer the chance to conduct needs analysis, reflection, and revision at each stage of learning in line with the implementation of the writing process through the stages of planning, implementing, and evaluating, they are both used to develop a learning model that is operationally modified using a process approach. additionally, it is intended that it will satisfy the requirements set forth by the instructor or lecturer to build their knowledge and abilities to write student or student descriptions.23 instead of merely being educational idealism that is impossible to implement in the real world, learning is developing more practically. the goal of learning development is to raise the standard of the learning process in terms of both content and techniques as well as replacement. the term "materially" refers to the element of teaching materials that are tailored to the growth of knowledge, while the term "methodologically" refers to the creation of learning techniques that are relevant to both theories and practice.24 development research is a procedure or set of activities that may be taken to create a new product or enhance an already existing one. the creation of new products is the goal of this study. 22 abdul majid, perencanaan pembelajaran, (bandung: remaja rosdakarya, 2005), hlm.24. 23 mohammad siddik, pengembangan model pembelajaran menulis deskripsi, (malang:tunggal mandiri publishing, 2018), hlm. 65 24 hamdani hamid, pengembangan sistem pendidikan di indonesia, (bandung : pustaka setia,2013), hlm. 125. 53 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 according to the definition of development given, development is the process of transforming potential into something useful and better, whereas research and development are the steps taken to develop a product or enhance an existing product into a product that can be held accountable. muslims use the qur'an as their way of life and as a manual for serving allah. therefore, every muslim must relate to the qur'an on their terms and at their levels. starting with learning about it and comprehending it, then putting it into daily practice. reading it correctly is the first thing to do in this situation. while the science of tajwid and the science of tahsin, are used in conjunction with tajwid to study the right and accurate recitation in reading the al-qur’an.25 every reader of the qur'an must adhere to the fardhu 'ain law of reading the qur'an with a minimal degree of tajwid to avoid altering the sentence structure or impairing its meaning. it is required for individuals who are knowledgeable in the science of tajweed to read the qur'an while abiding by all tajwid regulations. while this is going on, fardhu kifayah is studying the science of tajwid in deep. 26 the issues in this field of study include the makharijul huruf (locations for entering and leaving letters), the shifatul huruf (pronunciation of letters), the ahkamul huruf (relationships between letters), the ahkamul maddi wal qasr (long and short utterances), and the ahkamul waqaf wal ibtida (start and stop reading). anything that can transmit messages from the sender to the recipient is considered media, whether it takes the form of hardware or software. according to djamarah & zain, the word "media" is derived from the latin word "medium," which means "intermediary or introduction," and is the plural version of that word. as a result, the media serves as a means of spreading knowledge or messages.27 25 santri jagad, tajwid praktis, (tkp: jagad press, 2017) hlm. 3 26 ibid,.hlm. 4 27ahmad fujiyanto, et.al, penggunaan media audio visual untuk meningkatkan hasil belajar siswa pada materi hubungan antarmakhluk hidup, jurnal pena ilmiah: vol. 1, no, 1 (2016). nelvawita : digital augmented reality (ar) tahsin development | 54 one example of an external component that may be employed to increase learning effectiveness is learning media. learning media can overcome a variety of barriers, such as those relating to communication, classroom space constraints, passive student attitudes, less consistent student observations, less specific learning objects that make studying without media impossible, remote learning locations, and so forth.28 virtual environment (ve), also known as virtual reality (vr) or augmented reality (ar), is a subset of ve. the user of virtual reality technology is truly placed in a synthetic environment and is unable to perceive his immediate surroundings while using it. in contrast, augmented reality overlays digital or computer-generated information in a real-time environment, including pictures, audio, video, touch, and haptic sensations.29 even if there are numerous instances of digitally improved media available today, not all of them can be considered "augmented" realities. not ar, but a 2d overlay created in photoshop or another program. also excluded are motion pictures and television. for instance, lifelike virtual things in 3d movies like "jurassic park" and "avatar" that flawlessly mix with actual settings are not interactive and are not augmented reality. unlike a film, which is meticulously scripted, produced, and edited, augmented reality (ar) combines live feed and a computer to create virtual lines of soccer practice in realtime on the screen in a soccer game. particularly in mobile contexts, "visual search" and augmented reality are occasionally conflated. visual search is the active search for a certain item or feature among other objects or features in the visual environment.30 for more than three decades, user perception has been used to study technology. the technology acceptance idea has been the 28purba asmara, pengembangan media pembelajaran berbasis audio visual tentang pembuatan koloid anjar purba asmara, jurnal ilmiah didaktika vol. 15, no. 2, februari 2015 29 merve yavuz et.al, augmented reality technology adoption: case of a mobile application in turkey, journal technology in society 66 (2021) 101598. 30 ibid. 55 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 foundation of much construction. several researchers are looking into how the development of information technology over the last two decades has affected remote health care. aside from survey-based investigations, approaches for expert judgment were also employed.31 education, emerging nations, and cutting-edge technologies like smart glasses are among other significant areas where this issue is being researched.32 the use of computer modeling and simulation to enable interaction with a manufactured three-dimensional (3-d) visual or other sensory world is known as augmented reality, according to the encyclopedia britannica. the two main benefits of augmented reality (ar) over virtual reality (vr) are a greater feeling of realism and improved engagement. actual and virtual worlds are organically integrated with ar technology, improving the sensation of realism, while vr technology duplicates the actual world in a computer environment and offers consumers an immersive feeling. in other words, whereas virtual reality technology immerses the user in a simulated environment, augmented reality technology enriches real life.33 the phrase "reality-virtuality continuity" refers to the variety of substance classes that are available in any given situation. it stretches from "real environment" to "virtual environment" on the left and right, respectively. only genuine items may be seen in the environment depicted on the left, which also comprises images of the real environment captured by traditional video display systems. the world shown exclusively by virtual objects, such as when emulating traditional computer graphics, is shown on the right. augmented reality's goal is to improve how people see and learn about the actual environment. attaching digital knowledge that is appropriate for the 31 l. hogaboam, t. daim, technology adoption potential of medical devices, health policy and technology 7 (4) (2018) 409–419. 32 h. vanderschaaf, t. daim, n. basoglu, factors influencing student information technology adoption, ieee transactions on engineering management, 2021 in press. 33 l. madden, professional augmented reality browsers for smartphones: programming for junaio, layar and wikitude, john wiley & sons, 2011. nelvawita : digital augmented reality (ar) tahsin development | 56 setting will help you reach this aim. this information is often visual, but it may also be audible and tactile. with smart glasses, headsets, video projectors, and mobile devices like cell phones and tablets, users in most ar applications envision a virtual image/model, etc.34 mobile and stationary augmented reality are the two primary categories. there are several different kinds of augmented reality (ar) systems, including helmets (as in marvel's iron man), head-up display smart glasses (like google glass), projectors, and specialties. additionally, wearable (contact lenses, helmets) and non-wearable (glasses) ar devices are separated. (smartphones, pcs).35 b. research methods the r&d (research & development) method, which is a research technique whose aim is to manufacture specific goods and assess the efficacy of these items, is the sort of research that is employed. research and development is the process of creating specific items and evaluating their efficacy.36 research that is used to analyze demands is used to manufacture some items and to assess the efficacy of such products so that they can work. research and development that results in augmented realitybased solutions for use in goods (ar). learning tahsin al-qur'an involves more than just describing how things relate to the present; it also entails looking at developments and/or changes that take place throughout time. therefore, every issue should be better examined and planned for while conducting a study on the teaching and learning of the qur'an. this study does not seek to prove anything; rather, it seeks to observe and present data that are pertinent to the issues under investigation using established theoretical principles, followed by analysis and inference to create a new theory using predetermined data analysis techniques. 34 b. arnaldi, p. guitton, g. moreau, virtual reality and augmented reality: myths and realities, john wiley & sons, 2018. 35 j. peddie, augmented reality: where we will all live, springer, 2017. 36sugiyono. metode penelitian kuantitatif kualitatif dan r&d. (bandung: alfabeta, 2010), hlm. 297 57 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 the creation of an android application for studying the al-qur’an using augmented reality (ar) is based on the borg and gall research and development methodology, which represents their conceptual research stages. in this study, data were gathered using a variety of methods, including documentation, trials (experiments), interviews, expert evaluations, and testing. a method of analyzing data after performing research is called a data analysis methodology. examining all data from multiple sources, including documentation, trials, and interviews, is the first step in the data analysis process. the research and development project's analytical approach can help with the accomplishment of the goals and activities of the project. the study was conducted using a phasing process, which involved reducing the amount of data, presenting empirical facts, developing conclusions, and confirming. data that is still unfinished from numerous field notes is abstracted and transformed as part of the reduction process. it is hoped that at this level, the data may be categorized, directed, and discarded to make room for the information that is required. presentation is the act of presenting condensed facts in the form of information arranged through synopses, charts, diagrams, and some text. this approach aims to develop conceptual conclusions and can assist in compiling the appropriate analysis. it is the purpose of the steps of interpretation and verification to determine the significance of the data. c. results and discussion tahsin is used to improve and adorn the readings of the alqur’an per tajwid legislation. this is following what allah swt has spoken. in other words, the advice included in qs's remarks is to make the reciting of the al-qur’an more attractive. verse 4 of al-muzammil (73) ﴾ ٤ ۗ ﴿ اَْو زِْد َعَلْيِه َوَرتِ ِل اْلُقْرٰاَن تَ ْرتِْيًل “or more than (half of) that. read the qur'an slowly ". (qs. al-muzammil (73) verse: 4) nelvawita : digital augmented reality (ar) tahsin development | 58 the best way to learn tahsin of the qur'an is decided upon by the teachers to accomplish the predetermined objectives. to teach and study the qur'an and be able to read and see the qur'an, there is a step or road that must be traveled that is called the qur'an learning technique. the process utilized in the al-qur'an tahsin activity is a development approach for the addition of makharijul letters to the tahsin digital augmented reality application platform on the playstore. tahsin digital augmented reality is a type of tahsin learning medium that combines attractively presented imagery, audio, and animation. this effort is designed to help students avoid getting bored when learning online with tools like zoom, google meet, google class room, and others. the outcomes of the creation of makharij al-huruf learning using digital augmented reality (ar) tahsin can be observed as follows after going through numerous flowchart and design phases as well as thorough modulation: access links page to open: tahsin digital tdar support © tahsin digital supported by n2i 2022. cover page design figure 1. opening display 59 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 download marker page figure 2. download marker article material visualization figure 3. visualization of article material nelvawita : digital augmented reality (ar) tahsin development | 60 visualization of material makharijul huruf figure 4. visualization of material makharijul huruf audio visualization and character animation figure 6. audio visualization and letter animation 61 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 augmented reality visualization figure 7. visualization of augmented reality validity of augmented reality-based tahsin al-qur'an development a learning media evaluation questionnaire based on the augmented reality approach is given to technology professionals and learning media specialists to validate the al-qur'an tahsin learning media based on the android augmented reality application. this is to test the viability of using the augmented reality-based al-qur'an tahsin learning material. the file contains a list of the people who validated the augmented reality-based al-qur'an tahsin learning materials. the findings of evaluations made by professionals in technology and educational materials are shown below. a. tech expert technological validator i, validator ii, and validator iii evaluated the creation of al-qur'an tahsin learning media based nelvawita : digital augmented reality (ar) tahsin development | 62 on the augmented reality approach using a questionnaire instrument. the following table shows the findings from the media development validation data. table 1 technology expert validation results no criteria indicators score max score validation score category 1 technical requirements opening view design 22 30 73,33 valid color match 52 60 86,67 strongly valid display conformity 35 45 77,78 valid ease of instructions 25 30 83,33 strongly valid view layout 24 30 80 valid display size 26 30 86,67 strongly valid 2 message submission media use 28 30 93,33 strongly valid material presentation 40 45 88,89 strongly valid sentence and language accuracy 27 30 90 strongly valid 63 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 total 279 330 optimal percentage 84,55% criteria strongly valid according to the calculation table, the aggregate percentage of the evaluations from the three technical experts is quite valid, ranging from 80% to 100%. this indicates that augmented reality-based learning resources are quite valid. b. learning materials expert the attachment shows the findings of the assessment of each component by validator i, validator ii, and validator iii learning material experts on audio-visual tahsin alqur'an learning media based on the augmented reality approach using a questionnaire instrument. while the appendix shows the distribution and computation of expert data on learning materials. the outcomes of validation by learning material specialists are as follows. table 2 material expert validation findings n o criteria indicators scor e max scor e validatio n score categor y 1 content quality material coverage precision 58 60 96.67 strongly valid the standard of 42 45 93,33 strongly nelvawita : digital augmented reality (ar) tahsin development | 64 practice questions valid correct use of language 13 15 86,67 strongly valid 2 learning quality clarity of learning goals 29 30 96,67 strongly valid the flow of learning clarity 60 60 100 strongly valid increased learning interest and motivation (in articles) 39 45 87,67 strongly valid compatibilit y of media with online learning models 57 60 95 strongly valid feedback precision 13 15 86,67 strongly valid 3 interactio n quality capability to allow direct user-media interaction 27 30 90 strongly valid 65 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 text and animation readability 30 30 100 strongly valid total 338 360 optimal percentage 93,89% criteria strongly valid according to the calculation table, the total percentage of the assessments from the three learning material specialists looks to be quite valid, ranging from 80% to 100%. this signifies that the augmented realitybased ar digital tahsin learning medium is legitimate. a. c. overall information (technologists and materials experts) the data validity of tahsin digital ar-based learning media based on the augmented reality technique is evaluated by summing the findings of technology experts' and learning material experts' assessments and then dividing them by two, as shown in the table below. table 3 data validity test results calculation no. media validity variables score max score percentage 1 tech expert 279 330 84,55% 2 material expert 338 360 93,89% total 178,44 average 89.22% category strongly valid nelvawita : digital augmented reality (ar) tahsin development | 66 according to the calculation table, the aggregate percentage of the three technology and learning material specialists is 89.22%, which is a highly legitimate category because it falls between 80% and 100%. this indicates that the tahsin digital ar learning media is extremely genuine and may be evaluated, but recommendations and opinions from professionals are utilized as a material for development in completing this application-based media. conclusion tahsin is used to improve and beautify the reading of the alqur’an according to the law of tajwid. the media produced in the process of studying tahsin al-qur'an, notably in learning makharijul letters, is termed the tahsin digital augmented reality application. this software is available on the android playstore platform. this application is equipped with a variety of interesting features and content for learning and recognizing makharijul letters, ranging from articles that motivate learning the qur'an, the introduction of hijaiyah letters starting from the shape of the letters with augmented reality, audio learning letters, animated letters, and properties. letter. this program also includes a download marker page, which serves as a terminal in augmented reality. the development of the learning model demonstrates that this application is capable of supporting tahsin learning in a variety of settings, though there are some suggestions and criticisms from experts that will be used as revision improvements to improve android application-based media in the future. refer enc es abdullah, nuraeni . 2020. pengembangan model pembinaan tahsin qira’ah alqur’an berbasis paikem pada mahasiswa, jurnal education and learning eljour, vol 1. 67 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 anton bakker dan achmad charis zubar, 2002. metodologi penelitian filsafat, yogyakarta: kanisius. asmara, purba. 2015. pengembangan media pembelajaran berbasis audio visual tentang pembuatan koloid anjar purba asmara, jurnal ilmiah didaktika vol. 15, no. 2. asror, bisrul miftachul. pengembangan media pembelajaran audiovisual pada pokok bahasan laporan keuangan perusahaan jasa, jurnal unipma, e-journal.unipma.ac.id.di akses pada 10 oktober pukul 23.04 wib. b. arnaldi, p. guitton, g. moreau, 2018.virtual reality and augmented reality: myths and realities, john wiley & sons. borg, wr and gall md, 1989. education research: an introduction, new york, first edition, longman. fujiyanto, ahmad. et.al, 2016. penggunaan media audio visual untuk meningkatkan hasil belajar siswa pada materi hubungan antarmakhluk hidup, jurnal pena ilmiah: vol. 1, no, 1. h. vanderschaaf, t. daim, n. basoglu, factors influencing student information technology adoption, ieee transactions on engineering management, 2021 in press. hamid, hamdani. pengembangan sistem pendidikan di indonesia, bandung : pustaka setia. https://kemenag.go.id/read/indeks-kemampuan-baca-al-quran-mahasiswauin-malang-tertinggi-amg0v. di akses pada 10 oktober 2021 pukul 17.14 wib. isdayanti et.al. 2020. pengembangan media pembelajaran audio visual berbasis adobe flash pada materi daur hidup hewan, jurnal imiah pendidikan dan pembelajaran. volume 4 nomor 2 . j. peddie, 2017. augmented reality: where we will all live, springer, jagad, santri. 2017. tajwid praktis, tkp: jagad press. nelvawita : digital augmented reality (ar) tahsin development | 68 keputusan dirjen pendis nomor 102 tahun 2019 tentang standar keagamaan pendidikan tinggi keagamaan islam kurnaedi, abu ya’la. 2013. tajwid lengkap assyafi’i, jakarta: pustaka imam syafi’i. l. hogaboam, t. daim, 2018. technology adoption potential of medical devices, health policy, and technology 7. l. madden, 2011.professional augmented reality browsers for smartphones: programming for junaio, layar and wikitude, john wiley & sons, majid, abdul. 2005. perencanaan pembelajaran, bandung: remaja rosdakarya. patton, michael quin. 2000. qualitative evolution and research methode, newbury park: sage publication. pradilasari, lia. 2019. et.al, pengembangan media pembelajaran berbasis audio visual pada materi koloid untuk meningkatkan motivasi dan hasil belajar siswa sma, jurnal pendidikan sains indonesia (indonesian journal of science education), vol. 07, no.01. prasetiawati, eka. 2019. pengembangan bahan ajar tahsinul qiro'ah berbasis an-nahdliyah untuk meningkatkan keterampilan membaca al-qur'an, jurnal tadris pendidikan islam vol. 14 no. 2. siddik, mohammad. 2018. pengembangan model pembelajaran menulis deskripsi, malang:tunggal mandiri publishing. sugiyono. 2010. metode penelitian kuantitatif kualitatif dan r&d. bandung: alfabeta. yavuz, merve. et.al, 2021. augmented reality technology adoption: case of a mobile application in turkey, journal technology in society. yunanda, anton breva. 2018. dampak penggunaan gadget pada anak, jurnal abdikarya : jurnal karya pengabdian dosen dan mahasiswa, vol 01 no 02. zaini, muhammad. 2016. pengantar ‘ulumul qur’an dan ‘ulumul hadis. banda aceh : penerbit pena ajis : academic journal of islamic studies vol. 3, no. 1, 2018 iain curup – bengkulu | p-issn 2580-3174, e-issn 2580-3190 available online: http://journal.staincurup.ac.id/index.php/ajis the meaning of nafs in the qur’an based on quraish shihab’s interpretation 1alpaqih andopa, 2hardivizon, 3nurma yunita institut agama islam negeri (iain) curup 1 alpaqih01@gmail.com 2hardi.vizon@gmail.com 3 n.yunita99@yahoo.com abstract: the word nafs (soul) in the context of human speech shows a side in human that has good and bad potential. in the qur'an, nafs is mentioned 295 times. the type of this research is librarry research, namely research through library data that is representative and relevant to the research object in the form of notes, transcripts, books, interpretation books, and arabic language dictionaries etc. the collection of research data is obtained by collecting and analyzing data relating to the nafs and books relating to human personality data sources using primary data, secondary data, and tertiary data. the research method used in this research is the method of maudhu'i's (thematic) of interpretation that is interpreting the qur’an according to a particular theme or topic. the results of this study indicate that the meaning of first nafs is the power of lust anger and stomach contained in the human soul and is the source of the emergence of despicable morals. as for the second meaning, nafs is a spiritual soul that is lathif, spiritual and rabbani. this nafs in the second sense is what constitutes human rights which distinguishes from animals and other creatures. he classified the nafs into three, those are: first, al-nafs al-muthmainnah, namely: a clear and bright soul with the remembrance of allah and eradication of the influence of lust and despicable qualities; second, alnafs al-lawamah, namely the soul that regrets itself; third, al-nafs alamarah, which is the soul that always commands evil. keywords: nafs, al-qur’an mailto:alpaqih01@gmail.com mailto:n.yunita99@yahoo.com 140 | ajis, vol. 3 no. 2, des 2018 introduction the qur’an was revealed as a guide (hudan) for all humans to the end of time. the qur'an has given the statement that noble humans are not determined by how much wealth they have or how good their physical appearance is that they are profane not eternal. but the most noble people are those who are most devoted. allah said in the qur'an surah al-hujurat verse 13:                                                    o man, verily we created you from a man and a woman and made you nations and tribes so that you would know one another. surely the noblest person among you is on the side of allah who is the one who most taqwa among you. indeed, allah is all-knowing (qs. al-hujurat -49: 13)1 some of the prophet's hadith also explain that allah does not see physical conditions (material elements) but what is witnessed is the heart and deeds. like the following hadith: tell us 'amr al-naqid from kathir ibn hisham from ja'far ibn burqan from yazid ibn al-asam from abu hurairah: the prophet sallallaahu alaihi wa sallam said,' verily allah does not look at your likeness and not property you, but he looks at your heart and your deeds. ‛(narrated by muslims).2 the qur'an has claimed that worship and service in the frame of self-servitude (ubudiyah) to god is the main goal of the creation of humans and jinn. it is through self-servitude that humans and jinn can obtain happiness in the world and the hereafter as promised by 1 ministry of religion ri, al-qur’an dan terjemahnya, (jakarta 1990) p . 847 2 muslim ibn al-hajjaj abu al-husain al-qushairi al-nisaburi, sahih muslim, ( beirut : dar hadis,2001 ), juz viii, p.363 nurma, alpaqih, the meaning of nafs | 141 the qur'an itself.3 however, in today's modern life, humans are increasingly preoccupied with various worldly affairs and are supported by various sophisticated technological facilities, increasingly making people forget about their identity, so that the main goal of human creation becomes increasingly blurred and lost. this phenomenon of deterioration in understanding and awareness of identity cannot be separated from the influence and potential that exists and is embedded in every human being. in nature, humans have basic potential in themselves, and this potential depends on the impulse of the soul that is in each person. the good and bad of human behavior is very much determined by the strong weaknesses and influence on the potential that exists. if the dominance of this influence is good, then humans will tend to do good, and vice versa if the bad and evil influences dominate, then humans will have bad and evil tendencies and get away from god. the potential referred to here is lust. the nafs itself contains several meanings, including soul, self, lust and others. lust can also mean emotion or anger and ambition or desire in humans (in indonesian it is called lust). the above meanings are often used among tasawwuf experts, because they interpret the word nafs as something that includes despicable traits in humans. that is why they assert about the need to fight lust or curb it. humans are expected to be able to control the lust that is on him so as not to exceed the limit. in other words, the nafs itself can affect the nature or personality of a person who at first was born into a state of fitrah to become uncontrollable and ugly personality. therefore it is necessary for humans to understand what passion is and how to control or curb lust. 3 see the example qs.adz-dzaariyaat : 56, alquran dan tafsirnya, ( jakarta: lentera abadi, 2010), jilid ix, p 485. 142 | ajis, vol. 3 no. 2, des 2018 humans are created by god to have lust as a driver to work to make ends meet or avoid the dangers that might befall, such as appetite and sex. if humans do not have appetite and drink, of course he will be weak and sick or die. if there is no sexual lush, of course humans will not breed and no one will enliven and change this earth. likewise, if humans do not have the desire to defend themselves, humans will perish and be destroyed. but if humans indulge in lust, of course he will act against the boundary. as a result, it not only destroys itself, but also other humans and surrounding beings. therefore lust needs to be controlled so that it continues to run and does not deviate on evil as the word of allah surah al-mukminun verse 71:                                                 and if that truth obeys their desires, surely sky and earth will be destroyed, and all that is in it. we even warned them, but they turned away from the warning. (qs.al mukminun)4 lust is likened to a horse vehicle which, although always held by the reins so that the journey is straight towards the destination, and if it is not controlled can deviate left and right until lost. people who can control their passions (can control themselves) then in general those people who get progress and contiguity in life, because he will be kept away from the bad consequences of lust. lust is one of the troops and the heart is shepherded. but it was the strongest opposing and disputing force with it. whoever believes it, the kingdom will be chaotic and the intruders will enter it.5 to explain the verses that explain the nafs, the method used by 4 departemen agama ri, alquran dan terjemahnya, p. 534 5 ali ibn muhammad ad-dihami, mengendalikan hawa nafsu, (jakarta: qisthi press 2011), p 7-8 nurma, alpaqih, the meaning of nafs | 143 maudhui, the interpretation of the maudhu'i is a method of interpretation which is triggered by the scholars to understand the meanings in the verses of the qur'an. before we know deeply about the interpretation method, the researcher will describe the meaning of this interpretation method. language interpretation follows the wazan "taf'il", derived from the word al-fasr, which means explaining, revealing or explaining abstract meanings. the verb follows wazan "dharaba-yadhribu" and nashara yanshuru ". it is said, "fasara (ash-syai'a) yafsiru" and "yafsuru, fasran" and "fasarahu" means abanahu (explain). the word at-tafsir and al-fasr means to explain and reveal the closed.6 the word interpretation is taken from the arabic expression: fassartu al-faras (انفشس فسشد), which means i release the horse. this is analogous to an interpreter who releases all of his thinking abilities to be able to decipher the meaning of the qur'anic verses hidden behind the text and difficult to understand. in the qur'anic verse also explained, surat al-furqan verse 33:                   do not the unbelievers come to you (bring) something strange, but we bring you the truth and the best explanation.7 when viewed from all the meanings above, then interpretations in language have the meaning of revealing a meaning of the verses of the qur’an. while the interpretation in terms of terminology or the terms of the scholars in defining different opinions on the editorial side, but if viewed in terms of meaning and purpose have the same understanding. understanding interpretation has two points of view, some interpretations as scientific disciplines that interpret 6 manna khalil al qathtan, pengantar studi ilmu al quran, terj. aunur rafiq el-mazni, (jakarta: pustaka al-kautsar, 2006), p. 408. 7 muhammad rais, dkk, the noble: alquranul karim, (depok: nelja, 2012), p. 363 144 | ajis, vol. 3 no. 2, des 2018 interpretations as activities or activities. however, according to researchers more agree to the first opinion, namely interpretation as a science. here are some interpretations in terms of the terminology: 1. according to az zarkasy quoted by al-suyuthi, interpretation means the knowledge of understanding the book of allah swt. what was revealed to the prophet muhammad, explained its meaning and issued laws and wisdom.8 2. according to abu hayyan, followed by al-alusi, interpretation is a scientific discipline that examines the way the legal pronunciation, both the particular (juz'i) and the global (kulli), and the meanings contained in it. 3. interpretation is the science that examines the aspects which include the qur'an which are concentrated on the purposes of allah swt. which is contained in the qur'an to the degree of human ability. in general, if you see the explanation above, that interpretation is a science that is used to study the qur’an comprehensively. interpretation is also a scientific activity that functions to understand and explain the contents of the qur'an with the sciences used. the maudhu'i is attributed to the al-maudhu ', which means the topic or material of a discussion. in arabic the maudhu'i comes from arabic (يىضىع) which is the isim maf 'ul of fi' il madhi (وضع) which means putting, making, insulting, lying, and making.9 8 hasbiy asshiddieqy also give same opinion that interpretation is understand the meanings of the qur’an, laws, behaviours, and others directions to get happiness in the world and hereafter. hasbiy asshiddieqy, sejarah dan pengantar ilmu alquran dan tafsir, (jakarta: bulan bintang, 1974), p. 174. also see on chaerudji abd. chalik, ulum alquran, (jakarta; diadit media, 2007), p. 221. 9 warson munawir, kamus al-munawir arab-indonesia terlengkap, (surabaya: pustaka progesif, 1997), p. 1564-1565. nurma, alpaqih, the meaning of nafs | 145 semantically, the interpretation of maudhu'i means interpreting the qur’an according to a particular theme or topic. in indonesian it is commonly called a thematic interpretation.10 interpretation of maudhu 'i in the opinion of the majority of scholars' is "collecting all the verses of the qur’an which have the same purpose and theme."11 all the verses related to a theme are reviewed and collected related. the study is in depth and complete from various aspects related to it such as asbāb an-nuzūl, vocabulary and so on. all are explained in detail and thoroughly and are supported by arguments or facts that can be accounted for scientifically, both arguments come from the qur'an, hadith, and rational thought.12 the qur'an indeed brings together themes that need to be explored using the maudhu'i method. if interpreting the qur’an with a method like this we will be able to establish syari'ah that is suitable for every time and place.13 from there we can establish life laws that are ready to deal with changes in the dynamics of life, the laws of wadh'iyyah and the external elements that we face in daily diversity.14 during the journey of the presence of the qur’an, it is believed that it will always keep dialogue with each generation and condition. the qur'an must be able to answer all the challenges of life that are very diverse so that the values contained can be 10 usman, ilmu tafsir, (yogyakarta: teras, 2009), p. 311 11 abdul hayy al-farmawi, al-bidayah fi al-tafsir al-maudhu’i, (mesir: dirasat manhajiyyah maudhu‟iyyah, 1997), p. 41. 12 nashiruddin baidan, metodologi penafsiran alquran, (yogyakarta: pustaka pelajar, 2012) cet. iv, p. 151. 13 m. baqir hakim, ulumul quran, terj. nashirul haq, dkk, (jakarta: al-huda, 2006), p. 507. 14 12abdul hayy al-farmawi, al-bidayah fi al-tafsir al-maudhu’i, 146 | ajis, vol. 3 no. 2, des 2018 realized ideally. one of the paths taken is interpreting the qur'an with the maudhu'i (thematic) method.15 in accordance with the name thematic, then the main characteristic of this method is to highlight the theme, title, or topic of discussion, so there is someone who calls it a topical method. mufassir will look for themes that exist in the community that are in the qur’an or from others. the themes chosen will be thoroughly reviewed from various aspects according to the instructions in the verses that will be interpreted. the problems that exist must be thoroughly studied in order to get a solution to the problem.16 to solve the problems in question, the method of interpretation is born and follows the rules of scientific development that often occur in interpretation methods. so from that this method has several stages or periods which at first this method is based on the classical interpretation method which acts as the guardian, then after being independent, this method separates and has the characteristic of the qur'anic themes which are separated from the general framework classical interpretation method.17 using this method, the explanation of the nafs becomes deeper and has a strong meaning so that it can get a clearer and deeper understanding of the nafs. definition of nafs in the large indonesian dictionary, the nafs (lust) is also understood as a strong impulse to do bad things18, whereas in the qur'an the nafs does not always have a negative connotation. 15 m. alfatih suryadilaga, dkk, metodologi ilmu tafsir, (yogyakarta: teras, 2010), cet. iii, p 49. 16 nashiruddin baidan, metodologi penafsiran alquran, p. 152. 17 m. baqir hakim, ulumul quran, terj. nashirul haq, dkk, p. 510. 18 depdikbut, kamus besar bahasa indonesia, (jakarta: balai pustaka, 1994), cet ke-3 p. 679. nurma, alpaqih, the meaning of nafs | 147 the study of the nafs is from the study of the nature of man himself. humans are creatures that can put themselves into subjects and objects at once. human studies are always interesting, reflected in developing scientific disciplines, both pure science and applied science. the nafs itself in the qur'an has various meanings. in surat almaidah / 5: 32, it says ٍَفسب قزم ي pointing to the meaning of totality in humans, while in surat al-rad / 13: 11 which reads ٌيب َغُش ال هللا إ pointing to what is contained in the human self ثأَفسهى يب َغُشوا حزً ثقىو that produces behavior, and in surat al-an'am / 6: 12 which reads the انشحًخ َفسه عهً كزت refers to god. the nafs in the context of the talk of man refers to the inner human side that has good or bad potential. research on human nature or at least about human traits is naturally inherent in humans, or laws that apply to the human psyche in this case the concept of the nafs in the qur'an is very important. the importance of research on the nafs is not only limited to knowledge needs, but also to the interests of parsing, predicting and controlling human behavior, both individually and in groups, both in relation to the field of da'wah or education and in the interest of mobilizing the community in national development. the qur'an implies that the nafs as the inner side of human is related to behavioral impulses, attitudes and behavior itself. in arabic, the word nafs has many meanings,19 but the object of study in this paper is the nafs as referred to in the qur'an. the term nafs in the qur'an, all are referred to in the form of ism or nouns, namely nafs, nufus and anfus. whereas the word رُفس in surah altakwir / 81: 18 ((ادارُفس وانظجح and َزُبفس in surah al-muthaffifin / even though the words come from the word (انًُبفسىٌ فبنُُب) 26 :83 19 arabic language use term nafs to mention many thngs such as soul, human, the nature of something, blood, brother, possession, mysterious, measure, body, closeness, matter, eyes, hugeness, and attention (see ibn manzhur, lisan al-arab (ttp: dar al-ma’arif tth), jilid p. 4500-4501) 148 | ajis, vol. 3 no. 2, des 2018 nafasa / nafisa, in such an inverse word has a meaning that is not related to nasf. ancient arabic literature uses the word nafs to refer to oneself or someone, while the word spirit is used to refer to breath and wind. at the beginning of the decline of the qur'an the word nafs is used to refer to the soul or the side in man, while the spirit is used to refer to the angel gabriel or the special gift of god.20 only in the period after the whole qur'an in the islamic world, the word nafs is used by arabic literature to refer to soul and spirit crossly, and both are used to refer to spirituality, angels and jinn. arabic also uses the terms nafsiyun (ٍَفس) and nafsaniyun (َفسب ٍَ) to mention things related to the nafs. in the qur'an, the word nafs has several meanings: 1. nafs, as self or someone, as mentioned in the letter ali imron / 3: 61 (وَفسكى َفسُب وا), surat yusuf / 12: 54 ارى انًهك وقبل افال اَفسكى وفٍ and surat al-dzariyat / 51:21 َفسً اسخهظه ثه ٍَ رجظشوٌ 2. nafs, as god, surat al-an’am / 6: 12,54 انشحًٍ َفسه عهً سثكى كزت انشحًه َفسه عهً كزت 3. nafs, as a person something in surat al-furqon / 25: 3 ذواوارخ والَفغب ضشا الَفسهى والًَهكىٌ َخهقىٌ وهى شُئب الَخهقىٌ انهبح دوَه يٍ 4. nafs, as spirit, surat al-an'm / 6:93 غًشاد فٍ اظبنًىٌ رشي ونى أَفسكى أخشجى َهى اَذ ثبسطىا وانًهئكخ انًىد 5. nafs as soul, letter as-shams / 97: 7 سىاهب ويب وَفس and surat al-fajr / 89: 27 انًزًئُه انُفس َأَّهب 6. nafs as human totality, surat al-maidah / 5: 32 ٍثغُش َفس قزم ي جًُعب انُبس قزم ًَب فكب االسع فٍ فسبد او َفس 7. nafs as the human side which gives birth to behavior, surat ar-rad / 13: 11 ٌوَقى َغُشيب ال هللا ا ثبَفسهى َغُشوايب حزً 20 for instance surah al-mujadalah/58:22 contain the meaning وأ رذهى َشح يُه of allah’s help, and surah al-syura/42:52 وكزنك اوحُُب انُك سوحب يٍ ايشَب contain the meaning of revelation of the qur’an. see surah al-syuaraa /26:193, q.s alnahl/16:102, q.s al-maarij/70:4, q.s al-naba/78:38, q.s al-qadr/97:4 nurma, alpaqih, the meaning of nafs | 149 in the context of humans, besides the use of the nafs to refer to human totality, many verses of the suggest the idea of the nafs as something within human beings that influences its actions, or nafs as the inner side of human, as opposed to the outside. nafs in the qur'anic perspective the qur'an calls the nafs in several forms (َزُبفس رُفس اَفس َفس in the qur’an there are 140 verses which mention .(َفىس يزُبفسىٌ the nafs, in the form of the jama 'nufus there are 2 verses, and in other forms of jama' anfus there are 153 verses. means in the qur'an the word nafs is mentioned 295 times. this word is contained in 63 letters, most of which are contained in surat albaqarah (35 times), ali imran (21 times), al-nisa '(19 times), alan'am and al-taubah (17 times, and al-a'raf and yusuf (13 times each).21 the term nafs referred to here is the arabic term used in the qur'an. language in al-munjid dictionary, nafs (jama'nya nufus and anfus) means ruh (spirit) and ‘ain (yourself).22 whereas in the dictionary al-munawir mentioned that the word nafs (plural are anfus and nufus) that means spirit and soul, also means al-jasad (body), al-sahsh (person), al-sahsh alinsan (self person), al-dzat or al'ain (yourself).23 of the many verses listed in the qur'an relating to the nafs, researchers chose three verses in three different surah, namely: 1. qs. yusuf verse 53                            21 muhammad fuad abd al-baqi, mu’jam al-mufahrash li iifadli alquran alkarim, (beirut: dar al-fikr, 1994), 881-885. 22 lewis makluf, al-munjid fi al-lughah wa a’lam, (beirut: daar al-masyriq, 1986), 826. 23 ahmad warson munawir, al-munawir kamus arab indonesia, (yogyakarta: pustakaprogressif, 1984), 1545. 150 | ajis, vol. 3 no. 2, des 2018     "and i do not free myself (from mistakes), because actually lust always tells evil, except blessed by my lord. my lord is forgiving, most merciful.” 2. qs. al qiyamah verse 2         and i swear by a very sorry soul (himself) 3. qs. al-fajr verses 27-28.                            hi calm soul. return to your god with satisfied heart and his blessed. the reason of researchers chose this verse is that of the many discussions of the three verses of the nafs in the most concerning the human soul. so these three verses are very important to study.                                "and i do not free myself (from mistakes), because actually lust always tells evil, except blessed by my lord. my lord is forgiving, most merciful.24 m.quraish shihab in his interpretation of the opinion of al biqa'i who judged the last verse was the statement of yusuf as. yusuf further said, "and i did not relieve myself of any mistakes. however, even so, i am grateful that i was looked after by god and gave him taufik. i do not demand my release from mistakes just for the cleansing of my name, because in fact one type of human desire is lust which always tells to evil, except when it is blessed by my 24 departemen agama ri, alquran dan terjemahnya, ( bandung: gema risalah press, 1993) p. 460 nurma, alpaqih, the meaning of nafs | 151 lord by blocking it from telling me; or except by protecting someone so that allah swt hinders his lust, or except what allah blessed him from the types of lust so that lust does not command evil. verily my god who always does good to me is forgiving for all the sins of the most merciful for those whom he wills.25 m.quraish shihab in his interpretation also took the opinion of imam ibn kathir, this verse is a continuation of the words of alaziz's wife who tempted yusuf, after his previous confession, he continued that, "i did not free myself from mistakes and sins because lust always whispered and craving. because such lust is the case, then i tease him. indeed lust always tells evil, except those which are nourished by god. indeed, my lord is forgiving, most merciful. " furthermore, m.quraish shihab included the opinion of contemporary ulama who is also the highest leader of al-azhar, muhammad sayyid thanthawi who also understood this verse and the previous verse as a description of the words of al-aziz's wife. he argued that the woman seemed to say: "even though i admit that he belonged to the righteous group, and also admitted that i did not betray him behind him, but, despite all that, i did not liberate myself or purify it from tendencies and desires lust and efforts to accuse him with false accusations. i am the one who conveyed to my husband when i was shocked (met at the door) and when my emotions peaked that, was the retaliation against someone who had a bad intention towards your wife, other than being imprisoned or a painful punishment? actually there is nothing to encourage al-aziz's wife to say it except her lust. indeed, human lust very much drives its owner to evil unless the soul is blessed by allah and is maintained from irregularities and deviations like the soul of yusuf, "thanthawi 25 m.quraish shihab, tafsir al-mishbah, (jakarta: lentera hati, 2002) j.vi, p 628 152 | ajis, vol. 3 no. 2, des 2018 said.26 the qur'an introduces three types or ranks of human lust. first, an-nafs al-ammarah as in this verse, which is always encouraging the owner to do evil. second, an-nafs al-lawwamah who always criticizes the owner once he makes a mistake, resulting in regret and promises not to repeat mistakes. and the third, is an-nafs almuthma'innah, which is a calm soul because it always remembers allah and is far from all transgressions and sins.         and i swear by a very sorry soul (himself)27 according to m. quraish shihab in his interpretation of the word lawwamah taken from the old word (الو) which means to criticize, what is meant here is regret that criticizes yourself. the soul that bears this trait, is among the other two souls, namely almuthmainnah, which is always obedient to divine guidance and feeling at ease with him, and al-ammarah which is always lawless and encourages its owner to disobey his commands and follow his desires.28 m. qurura shihab in his commentary also quoted the opinion of al-biqa'i that remorse and criticism could be done by those who are obedient or who are lawless. if the person regrets and criticizes him for his iniquity he will be saved, and if instead criticizes and regrets his good deeds, he will be harmed. regret and condemnation will reach its peak later in the day. therefore all people, even though they have tried to do good, will also regret it later when it is time for them to feel that when they live in the world there is an opportunity for them to add virtue, but they do not use it.29 26 m.quraish shihab, tafsir al-mishbah, p.629 27 departemen agama ri, alquran dan terjemahnya, ( bandung: gema risalah press, 1993) p. 1195 28 m.quraish shihab, tafsir al-mishbah, j.xiv, p.624 29 m.quraish shihab, tafsir al-mishbah, j. xv. nurma, alpaqih, the meaning of nafs | 153 it is reported that al-hasan al-basri said: "believers for allah's sake you did not find them but condemned themselves (and always said: what do i want from my words? what do i mean by my food? what do i aim at from the whisper of my heart? regret him."                             hi calm soul. return to your god with satisfied heart and his blessed.30 in the history of ibn abi hatim originating from buraidah that the word of allah ya ayya-tuhan-nafsul muthma-innah (hi calm soul) descended with regard to hamzah who died as a martyr.31 in another story, it was stated that the prophet saw said: "who will buy a well to release thirst, may allah forgive his sin. the well was bought by usman, the prophet saw said: "are you willing to make the well a source of drinking water for everyone?, usman agreed. so allah revealed this verse. m. quraish shihab in his interpretation said that the previous verse explained about the regret of the lawless man, and his torment or fear. whereas the verse above describes the condition of the human being who is obedient to his rab without following the slightest lust if the previous verse depicts regret, the verse above illustrates god's welcome to his obedient servant. still according to m. qurasih shihab when the soul left his body or when he rose from his grave: o calm soul again felt safe and secure because many of the zikr and remembered allah who did not indulge in the nafs which plunged him back namely death and rise in the day to god the sustainer and your guide with a heart that is willing to be satisfied with the divine rewards is redeemed by god and even all beings, therefore enter into my group of obedient 30 departemen agama ri, alquran dan terjemahnya, ( bandung: gema risalah press, 1993) p. 1256 31 k.h. shaleh dahlan dkk, asbabun nuzul, (bandung: cv penerbit diponerogo, 2000) p. 543 154 | ajis, vol. 3 no. 2, des 2018 servants who receive honor from me, and enter into my heaven which i have prepared for those who obey. while ulama 'understand an-nafs al muthmainnah in the sense of a calm soul, that is, the manifestation of allah or his promises accompanied by sincerity of charity. the beginning of this surah began with the oath of allah to prove the inevitability of the resurrection, finally speaking of the resurrection. the lawless man rises to regret his life and the devout rises in a state of pleasure and is blessed and is welcome to enter into heaven. thus meeting the beginning of this surah and the end. in the lisan al-arab book, ibn manzur explains that the word nafs in arabic is used in two senses namely nafs in the sense of life, and nafs which contains the overall meaning of something and its essence refers to the personal self. every human has two nafs, nafs mind and nafs ruh. the loss of the nafs makes humans unable to think but it remains alive, this is seen when humans are sleeping. while the loss of nafs ruh, causes loss of life.32 according to the term, the nafs has two meanings, the first meaning is the power of anger lust and stomach contained in the human soul and is the source of the emergence of despicable morals. as for the second meaning, the nafs is a spiritual soul that is lathif, spiritual and rabbani. it is this nafs in the second sense which is the human right that distinguishes it from animals and other creatures.33 nafs can contain the meaning of the soul, but also at the same time means the self, the nafs in the sense of the soul is understood as the totality of spiritual powers and its internalization and actualization in human life. nafs also means someone's person, the nafs can also mean the heart that gives command to regulate all 32 ibnu manzur muhammad ibnu mukarram al-anshari, lisan al-arab, juz viii, (kairo: dar al-misriyah li al-ta’lif wa al-tarjamah, 1968), 119-120. 33 m. solihin, penyucian jiwa dalam perspektif tasawuf al-ghazali (bandung : pustaka setia, 2000),44-45 nurma, alpaqih, the meaning of nafs | 155 human potential, and the nafs also has meaning "i" man. the word nafs also means lust, but the nafs in the sense of lust is different from pejorative lust, the nafs is neutral can be good or bad, but basically the nafs has a good tendency. the nafs also means soul or life, but different from the soul, the nafs has a general meaning, is material as well as immaterial. from this concept of nafs, philosophers and sufism experts develop theories of human personality in an islamic perspective. whereas according to sukanto, the nafs is a creature of allah which belongs to living beings, and hence the nafs can also be turned off.34 furthermore, according to robert frager, nafs is a process produced by the interaction of spirits and bodies, not a static psychological structure.35 furthermore, m. quraish shihab mentions, even though the qur'an affirms that the nafs has the potential to be positive and negative, there is also a signal that in essence human positive potential is stronger than its negative potential, only the attraction of evil is stronger than the attraction of goodness. therefore humans are required to maintain the sanctity of the nafs and not impurity it:                    "surely it is fortunate that the person who purifies the soul, and indeed is the one who corrupts it". (q.s. al-shams: 9-10). that his tendency to goodness is stronger understood from the cues of several verses, including his words:                         "god does not burden someone but according to his ability. he 34 sukanto mm dan a dardiri hasyim, nafsiologi refleksi analisis tentang diri dan tingkah laku manusia (surabaya: risalah gusti, 1995), 39 35 robert frager, hati, diri dan jiwa psikologi sufi untuk transformasi (jakarta: serambi, 2005), 86. 156 | ajis, vol. 3 no. 2, des 2018 gets the reward (from virtue) which he strives ". (q. al-baqarah: 286). the word kasabat in the above verse points to good effort so that it gets rewards, it is the patron that is used in arabic to describe the work done easily, while iktasabat is the patron used to show things that are more difficult. this implies that the nafs is essentially easier to do good things than to do evil, and in turn implies that humans are basically created by god to do good.36 reflection on the meanings of the nafs in the qur'an the qur’an has explained in surah al-shams verse 9-10 that the nafs was created perfectly by god, but he must keep his sanctity, because he can be damaged if littered with immoral acts. the quality of each person varies depending on how the effort to keep it from eve (q.s al-naziat verse 40) that is from his tendency to lust, because obeying the impulse is an animal behavior with which humans have squandered the potential of reason that marks its privilege. in the view of the koran, nafs was created by allah in a perfect condition has function to accommodate and encourage people to do good and bad and therefore, in this human side the qur’an is recommended to be given greater attention.                 "for the sake of the soul and its perfection (creation), then allah inspired the soul (path) of wickedness and piety". (q.s. al-shams: 7-8). inspiring means giving the potential so that humans through the nafs can catch the meaning of good and bad, and can encourage them to do good and bad.37 rasulullah saw said: 36 ibid,378-379. 37 m. quraish shihab, wawasan al-quran, tafsir tematik atas pelbagai persoalan umat (bandung: mizan pustaka, 2007), p.377 nurma, alpaqih, the meaning of nafs | 157 جذ االعهً ثٍ حًبد. قبال, كالهًب: قشائذ عهً يبنك عٍ اثٍ شهبة, حذثُب َحٍ ثٍ َحٍ وع عٍ سعُذ ثٍ انًسُت, عٍ اثٍ هشَشح , اٌ سسىل هللا ملسو هيلع هللا ىلص قبل: نُس انشذَذ ثبنظشعخ. اًَب انشذَذ انزٌ ًَهك َفسه عُذ انغضت "it is not a strong person (who is actually) with (always defeating his opponent in) struggles (fights), but no other strong person (the real one) is one who is able to control himself when angry"38 this is a commendable power and gets the primacy of allah ta'ala, which is very little owned by most humans. imam almunawi said, "the meaning of this hadith: strong people (the real ones) are people who (are able) to hold back their emotions when their anger is turbulent and they (are able) to resist and subdue their desires (at that time). so the prophet sallallaahu ‘alaihi wa sallam in this hadith carries the meaning of the power that is born into inner strength. and whoever is able to control himself at that time then really he has (been able) to defeat his strongest and most dangerous enemy (lust). this is the meaning of the power loved by allah ta'ala mentioned in the words of the prophet sallallaahu ‘alaihi wa sallam," believers who are stronger are better and are more loved by allah than weak believers. the strong meaning in this hadith is strong in faith and strong in struggling to subdue the desires in the way of allah. in another history the prophet muhammad said: حذثُب اثشهُى ثٍ اثٍ انعجبس ثُب ثقُخ قبل وانخجشٍَ ثخجش اثٍ سعُذ عٍ خبنذ ثٍ يعذاٌ هللا ص.و قبل: قذ افهح يٍ اخهض قهجه نالًَبٌ وجعم قهجه ى رس: اٌ سسىلقبل, قبل اث سهًُب ونسبَه طبدقب وَفسه يطًئُخ وخهُفزه يسزقًُخ . "it is fortunate for someone who is clean of heart for faith, and makes his heart happy, and his oral honesty, and his desires that are miserable, and his leaders are righteous ... (narrated by ahmad).39 38 sohih muslim juz vii , p 408 39 ahmad bin muahmmad bin hanbal, al-musnad (qahira: darul hadis, 1995) p,487 158 | ajis, vol. 3 no. 2, des 2018 based on the above, the qur'an implies a diversity of nafs and their ranks, namely: first, al-nafs al-muthmainnah, namely: a clear and bright soul by remembering allah and eradicating the influence of lust and despicable qualities; second, al-nafs al-lawamah, namely the soul that regrets itself; third, al-nafs al-amarah, which is the soul that always commands evil.40 the first is called an-nafs al-ammarah as stated in surah yusuf verse 53. the nafs at this level is a low desire of human who tends to rule to encourage people to do evil. in general, the evil actions that humans do are caused by this low urge. low human desires rarely produce good actions. the nafs of this category is also called an-nafs al-hayawaniyyah (animal soul). an-nafs al-ammarah is the lowest level of human spiritual development. second, the soul called an-nafs al-lawwamah as mentioned in the surah al-qiyamah verse 2. the soul of this category is the soul that denounces or blames itself. if the person who deviates from the right path outlined by god in religion, immediate remorse arises in his mind. honest remorse for wrong actions is very important in order to return (repentance) to god, to always be on his path. the nafs who has an awareness of the wrongs he has done has a position or a higher level of the soul which is at the first level. the reason is because the soul who is able to criticize and blame themselves has hope to rediscover the truth and follow it. this is what is called an-nafs al-insaniyyah (human nafs). third, the nafs which is called the nafs al-muthmainnah (calm soul) as mentioned in surah al-fajr verses 27-28. this nafs muthmainnah is the nafs which is excluded in the word of allah swt inna-nafsa la'ammarat bi as-su 'illa ma rahima rabbi (in fact the desires are surely command to do bad things, except the lust / soul which blessed by my lord). the soul blessed by god is a lucky soul because he is a calm soul. 40 m. solihin, penyucian jiwa dalam perspektif tasawuf al-ghazali (bandung : pustaka setia, 2000), p 45 nurma, alpaqih, the meaning of nafs | 159 conclusion there are in the qur'an 140 verses which mention the nafs, in the form of jama'nya nufus there are 2 verses, and in other forms of jama 'anfus there are 153 verses. means in the qur'an the word nafs is mentioned 295 times. this word is contained in 63 letters, most of which are contained in surat al-baqarah (35 times), ali imran (21 times), al-nisa '(19 times), al-an'am and al-taubah (17 times, and al-a'raf and yusuf (13 times each). the word nafs means lust, but the nafs in the sense of lust is different from pejorative lust, nafs is neutral can be good or bad, but basically the nafs has a good tendency. nafs also means soul or life, but different from al-ruh, the nafs has a general meaning, is material as well as immaterial. m. quraish shihab in the interpretation of al-misbah introduces three types or ranks of human lust. first, an-nafs al-ammarah, which is always encouraging the owner to do evil. second, an-nafs al-lawwamah who always criticizes the owner once he makes a mistake, resulting in regret and promises not to repeat mistakes. and the third, is an-nafs al-muthma'innah, which is a calm soul because it always remembers allah and is far from all transgressions and sins. references al qathtan manna khalil, pengantar studi ilmu al quran, terj. aunur rafiq elmazni, jakarta: pustaka al-kautsar, 2006 al-baqi muhammad fuad abd, mu’jam al-mufahrash li iifadli alquran alkarim, beirut: dar al-fikr, 1994 al-farmawi abdul hayy, al-bidayah fi al-tafsir al-maudhu’i, mesir: dirasat manhajiyyah maudhu‟iyyah, 1997 ali ibn muhammad ad-dihami, mengendalikan hawa nafsu, jakarta: qisthi press 2011, anshori, penafsiran ayat-ayat jender menurut muhammad quraish shihab, (jakarta: visindo media pustaka, 2008 160 | ajis, vol. 3 no. 2, des 2018 arikunto suharsimi, metode penelitian; suatu pendekatan praktek jakarta:rineka cipta, 1998 baidan nashiruddin, metodologi penafsiran alquran, yogyakarta: pustaka pelajar, 2012 dahlan shaleh, asbabun nuzul, bandung: cv penerbit diponerogo, 2000 departemen agama ri, alquran dan terjemahnya, jakarta 1990 frage robert, hati, diri dan jiwa psikologi sufi untuk transformasi jakarta: serambi, 2005 ghofur saiful amin, profil para mufasir al-qur’an, yogyakarta: pustaka insan madani, 2008 hakim m. baqir, ulumul quran, terj. nashirul haq, dkk, jakarta: al-huda, 2006 handoyo yusuf muslim, skripsi: konsep adil menurut quraish shihab dalam tafsir al-misbah, surakarta, 2011 ichwan mohammad nor, tafsir ilmiy, memahami alquran melalui pendekatan sains modern, (jogjakarta: menara kudus jogja, 2004 kaltsum lilik ummi, mendialogkan realitas dengan teks, surabaya: putra media nusantara, 2010 m. quraish shihab, fatwa-fatwa seputar ibadah mahdah, bandung: mizan, 1999 m. solihin, penyucian jiwa dalam perspektif tasawuf al-ghazali bandung : pustaka setia, 2000 makluf lewis, al-munjid fi al-lughah wa a’lam, beirut: daar al-masyriq, 1986 muhammad ibnu manzur ibnu mukarram al-anshari, lisan al-arab, juz viii, kairo: dar al-misriyah li al-ta’lif wa al-tarjamah, 1968 munawir ahmad warson, al-munawir kamus arab indonesia, yogyakarta: pustaka progressif, 1984 munawir warson, kamus al-munawir arab-indonesia terlengkap, surabaya: pustaka progesif, 1997 muslim ibn al-hajjaj abu al-husain al-qushairi al-nisaburi, sahih muslim, nurma, alpaqih, the meaning of nafs | 161 beirut dar hadis,2001 nata abuddin, metodologi studi islam, jakarta: pt. raja grafindo persada, 2002, norobuka cholid dan ahmadi, metode penelitian, jakarta : pt.bumi askara, nur djamaan, tasawuf dan tarekat naqsabandiyyah, medan: usu press, 2002 rais muhammad, dkk, the noble: alquranul karim, depok: nelja, 2012 shihab m. quraish ,tafsir al-mishbah, jakarta: lentera hati, 2002 __________, dkk, sejarah dan ulum alquran, cet. iii jakarta: pustaka firdaus, 2001 __________, kaidah tafsir, ciputat: lentera hati, 2013 __________, lentera hati dan hikmah kehidupan, bandung: mizan, 1997 __________, membumikan alquran, edisi ke-2 cet. i bandung: mizan, 2013 __________, wawasan al-qur’an:tafsir maudhu’i atas pelbagai persoalan umat, bandung, mizan, 1996 sukanto dan a hasyim dardiri, nafsiologi refleksi analisis tentang diri dan tingkah laku manusia, surabaya: risalah gusti, 1995 suprapto m. bibit,. ensiklopedia ulama nusantara: riwayat hidup, karya dan sejarah perjuangan 157 ulama nusantara. jakarta: galeri media indonesia. 2010, suryadilaga m. alfatih, dkk, metodologi ilmu tafsir, yogyakarta: teras, 2010 usman, ilmu tafsir, yogya karta: teras, 2009 162 | ajis, vol. 3 no. 2, des 2018 pesantren law: challenge and opportunity for indonesian islamic education safiudin1, ali muhtarom2, ahmad qurtubi3, utami syifa masfu’ah4 1234universitas islam negeri (uin) sultan maulana hasanuddin banten, indonesia correspondence: safiudinbanten@gmail.com abstract. pondok pesantren is the oldest educational institution in indonesia and has a distinctive character of the archipelago that specifically focuses on islamic religious education (educational institution based religion). the emergence of colonial-based modern educational institutions presents an interesting dynamic among pondok pesantren which is also called by islamic boarding schools, the indonesian state with the national education system continues to strive to build a symbiotic pattern between modern (official state) education and pesantren. which of course, is expected to be a form of mutualistic relationship. the purpose of this paper is to display the main content of the pesantren law, the characteristics of pesantren with a historical perspective and seeks to predict the implications (challenge and opportunity) of the pesantren law on the development of pesantren as an educational institution that is distinctive and has a native indonesian character. the method use in this paper is based on library research to find out the literature study of the challenge and opportunity of islamic studies based on pesantren law. the result show that pesantren law provides a great opportunity for pesantren to be able to improve the quality, and quality of the five constituent elements. behind the great opportunities obtained by islamic boarding schools, there are severe challenges for pesantren after the pesantren law is implemented. keywords: pesantren law; islamic education institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 8, number 1, 2023 | page: 97-122 doi: http://doi.org/10.29240/ajis.v8i1.5909 academic journal of islamic studies mailto:safiudinbanten@gmail.com 98 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 introduction islamic educational institutions have a very important role in human life. the whole process of human life cannot be separated from education. in other words, human needs for education are absolute both in personal life, family, society, nation and state. if the education system functions optimally, the progress it aspires to achieve. on the other hand, if the educational process that is carried out does not run well, it cannot achieve the progress it aspires to1 history records that one of the typical education systems owned by the indonesian people is pesantren. thousands of islamic boarding schools to date have stood, grown and developed. this phenomenon shows that millions of indonesians have experienced the learning pattern of islamic boarding schools only a small part of islamic boarding schools grow well and independently. most of his condition is still poor. without the support of a solid regulatory umbrella, at the level of legislation, the condition of pesantren will be difficult to develop faster.2 nurbaiti in his article states that first, that trade and ulama were variables modera si at the beginning of islamization in the archipelago, while the main variable was islamic education taught by ulama and traders who came to this region to the local population. second, the development of islamic education differs from country to country. this is undoubtedly influenced by the geographical, cultural location of the people, to the politics that influence the existence of these differences. third, school development, especially in indonesia, is understood as a social movement that not only succeeds in educating students but also forms a network of social ideologies that will later influence social transformation3 islamic boarding school is one of the islamic educational institutions. islamic boarding school as an educational center that 1ahmad tafsir, ilmu pendidikan perspektif islam, (bandung: pt remaja rosdakarya, 2005). 23. 2nasaruddin umar, rethinking pesantren, (jakarta: pt elex media komputindo kompas-gramedia, 2014), cet. 1st, p. 7. 3 nurbaiti, “islamic education: the main path of islamization in southeast asia,” journal of islamic education 8, no. 2 (2020). safiudin : pesantren law: challenge and opportunity | 99 teaches religious sciences. unlike islamic educational institutions in general, islamic boarding schools are central to islamic scientific civilization. apart from being a faith-based educational institution, islamic boarding schools were originally a center for promoting islamic values and broadcasting islam. by providing a faith-based curriculum, islamic boarding schools are expected to be able to produce alumni who will become strong religious figures and be able to play their role in society. the success of alumni will affect the community around them and the community will be accustomed to modeling the behavior led by alumni of islamic boarding schools thus indirectly the islamic boarding school as an educational institution that plays a role in producing human beings who have a noble ahlak who can foster the community to have a muslim personality that is relevant to the teachings of islam and so that humans are useful for nation and religion.4 azyumardi azra in his article tries to explore one of the ways in which the classical islamic community in java, indonesia, seeks to negotiate modernization and globalization through the interface of islamic boarding schools (pesantren) and higher education he56 also states that indonesian islamic universities are the largest system in the entire islamic world. in the last two decades, another significant development in ptain has been the expansion of its mandate through the establishment of a complete islamic college (uin).7 the role of such islamic boarding schools is in line with the goals of islamic education. meanwhile, in particular, islamic education aims to actualize the values of the qur'ani as an effort to form a human being who is devout, noble, intelligent, advanced and independent or what is 4amin haedar, et al., masa depan pesantren dalam tantangan moderanitas dan tantangan komplesitas global, (jakarta: ird pers, 2004). 127. 5 ronald a. lukens-bull, “two sides of the same coin: modernity and tradition in islamic education in indonesia,” anthropology education quarterly 32, no. 3 (2001). 6 azyumardi azra, dina afrianty, and robert w. hefner, “pesantren and madrasa: muslim schools and national ideals in indonesia,” in schooling islam: the culture and politics of modern muslim education, 2010. 7 azyumardi azra, “genealogy of indonesian islamic education: roles in the modernization of muslim society,” heritage of nusantara: international journal of religious literature and heritage 4, no. 1 (2015). 100 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 often called kamil people. this is in accordance with the development of an increasingly dynamic society as a consequence of scientific and technological advances, so the actualization of qur'ani values becomes very important. because without the actualization of the qur'an, muslims will experience obstacles in trying to internalize the values of islamic education in the purpose of islamic education is clearly so that humans can apply the values of the qur'ani, become intelligent people, become independent people, have a noble ahlak and be devoted to allah almighty.8 pondok pesantren is the oldest educational institution in indonesia and has a distinctive character of the archipelago that specifically focuses on islamic religious education (educational institution based religion.) historically, after the dutch east indies enacted the politiche etische, which was the last two decades of the 19th century, the government of the dutch east indies established a modern educational institution (colonial style) with a liberal style that was originally only for dutch descendants but eventually also built a school intended for indigenous people. dutch schools were originally only for limited natives (priyayi) but later developed and even followed by indigenous leaders by establishing colonial-style educational institutions. before that, pesantren was the only educational institution in indonesia with community-based and distinctive indonesian character. the emergence of colonial-based modern educational institutions presents an interesting dynamic among islamic boarding schools. masduki hs (2003) noted that there were at least three groups of pesantren dalma responding to the presence of modern liberal educational institutions belonging to the colonial. the first group was boarding schools that blatantly rejected state-owned schools with suspicious views on colonial rule. second, there are pesantren that receive colonial education and collaborate with typical pesantren 8armain arief, pengantar ilmu dan metodologi pendidikan islam, (jakarta: ciputat pers, 2002). 22. safiudin : pesantren law: challenge and opportunity | 101 education. the last of the most, the third group, is the pesantren who have succeeded in their efforts, refusing to follow the example. the dynamics of pesantren in facing the threat of modern liberal education continued until the era of indonesian independence, even though this colonial-minded modern education pattern had undergone elaboration and was adopted into the national education system. until now, in responding to modern education, pesantren can be classified as pesantren that reject modern education, pesantren that accept modern education and pesantren that successfully collaborate modern education in the kazhanah tradition of pesantren. ade fakih kurniawan explained how youth culture in cyber activities is related to islam and education. 9 in line with the view of ann kull argues that important steps in creating awareness among muslim students, several conditions must be met such as producing a less gender-biased interpretation of islam, an academic climate open to the inclusion of this interpretation in islamic education at various levels10 on the other hand, the state with the national education system continues to strive to build a symbiotic pattern between modern (official state) education and pesantren, which of course, is expected to be a form of mutualistic relationship. the nomenclature of islamic boarding schools began to circulate in the national education system and various state policies (mostly in the form of sectoral programs, not an education budget of at least 20% which is not routine the peak of efforts to find a pattern of mutualistic relations, perhaps, reached its peak on september 24, 2019, where the government and the house of representatives enacted law number 18 of 2019 concerning islamic boarding schools. we are still waiting for the derivative rules of the implementation of the law (government regulations, ministerial regulations and so on) so it is still difficult to assess the implications of this law more to mutualism symbiosis or is it a 9 a kurniawan and a alhaq, “muslimness discourse, religious authority, and cyber-media activism in contemporary indonesia,” 2020. 10 ann kull, “at the forefront of a post-patriarchal islamic education female teachers in indonesia,” journal of international women’s studies 11, no. 1 (2009). 102 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 new trap for islamic boarding schools. this paper seeks to display the main content of the pesantren law, the characteristics of pesantren with a historical perspective and seeks to predict the implications (positive and negative) of the pesantren law on the development of pesantren as an educational institution that is distinctive and has a native indonesian character. the research about pesantren law has been done by 11 which focused on the challenge of legal pluralism: the case of pesantren law in indonesia" this study explores the challenges of implementing pesantren law in indonesia, including conflicts with national and international laws, lack of legal recognition, and divergent interpretations of islamic law, 12 potential of pesantren while covid 19 pandemic and 13 this study examines the potential for pesantren to contribute to local governance in indonesia through their social and religious networks. it also discusses the challenges of incorporating pesantren into local development plans and policies, while 14 this study analyzes the role of pesantren law in promoting religious harmony and tolerance in indonesia. it highlights the need for legal recognition and protection of pesantren as important institutions for islamic education and community development. this paper try to carry out the challenge and opportunity for indonesian islamic education. the analysis is based on library research. this research involves a collection of some textbooks, journals, articles, virtual resources and internet access. the main resources of this research are law number 18 of 2019 concerning islamic boarding schools to encourage the challenge and opportunity of islamic education in this case is pesantren in the digital era. 11 i. nyoman putu budiartha, “the legal pluralism in law education in indonesia,” journal of advanced research in law and economics 11, no. 3 (2020): 771–774. 12 fathimatuz zahra anis, “strengthening roles of pesantren in the solving problems management of coronavirus 19,” santri: journal of pesantren and fiqh sosial 1, no. 2 (2020): 141–156. 13 kiki mikail, “cultural politics in the transformation of islamic education in south sumatra: a study of the pesantren law 2019,” afkaruna: indonesian interdisciplinary journal of islamic studies 18, no. 2 (2022). 14 saepul anwar, “tolerance education through islamic religious education in indonesia” (2016): 438–442. safiudin : pesantren law: challenge and opportunity | 103 result the background of the academic text of the pesantren bill also noted that educational institutions such as pesantren existed long before the arrival of islam in indonesia. institutions such as pesantren have existed since the days of the kapitayan (pre-hindu buddhist) religion. meanwhile, some people think that the pesantren pattern is an adoption of the hindu buddhist education pattern that previously existed in indonesia, before the arrival of islam. where a monk (hindu buddhist leader teaches a disciple (cantrik) in a special location, which is called by padepokan. such a pattern was developed and modified by the guardians of the spreaders of islam in the archipelago in teaching islam to the community. thus, it can be concluded, that the pattern of pesantren education is an educational pattern that is fully present and grows from the original indonesian culture. because of its existence that is as old as the existence of islam in the archipelago, pesantren has a very large role and contribution to the development of islamic education in indonesia, even for the existence of this indonesian state. pesantren's work in defending and fighting for indonesia from the hands of the colonizers lasted for centuries. perhaps, the culmination of this work was the emergence of the jihad resolution on october 22, 1945, in which kyai hasyim asy'ari, the caretaker of the tebuireng jombang islamic boarding school issued a fatwa on the obligation of students to fight against the allied army in the spirit of jihad fi sabilillah. (irawan, 2016). history also records that pesantren has produced classy figures such as kh hasyim asy'ari, kh wahid hasyim, kh abdurrahman wahid (gusdur), kh wahab hasbullah and even worldwide such as sheikh nawawi bantani, sheikh mahfud at tarmasy and other scholars. pesantren in its history has a distinctive character. this distinctiveness noted by bahri ghazali (2002) is reflected in the 5 elements that are always present in every pesantren, namely. mosque, cottage building, santri mukim, kyai and teaching the yellow book. these five elements allow pesantren to become a scientific teaching base that is closely related to the development of the character and 104 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 personality of students. the boarding school education system also has its distinctive characteristics. pesantren that still survive with their traditional dispositions carry out a distinctive pattern, namely the pattern of teaching bandongan, wetonan and sorogan in studying religious books written by medieval scholars, or what became known as the yellow book. another uniqueness and peculiarity of pesantren is the existence of an intellectual tradition that transcends the modern scientific tradition. the excellence and intellectual maturity of a boarding school caregiver (kyai) is not proven by a diploma as befits the modern intellectual tradition. to be accepted by the public and recognized for his scholarship a kyai must be known to nasab and sanad his scholarship. so that among islamic boarding schools, it is not uncommon for people to ask whose descendants kyai are and who they are dealing with. the existence of pesantren to become a subordinate (unofficial) institution lasted a long time. the state has tried several times to intervene in the development of pesantren. however, further comprehensive studies are needed to conclude whether government intervention in pesantren in its history is positive or is actually an attempt by the government to control pesantren (given that historically, pesantren has succeeded in becoming a controlling force for the government and the state). in the old order era, the government paid attention to pesantren with the formulation of the central indonesian national workers agency (bp-knip) which provided recommendations on the importance of reviving religious education such as langgar, surau and others. (hamzah, 2019). this recommendation later became the background for the birth of the ministry of religion which was intended to deal with religious education problems in indonesia. when mr. suwandi became minister of pp and k (october 2, 1946june 27, 1947), he formed the teaching investigating committee of the republic of indonesia chaired by kihajar dewantara. this committee recommended religious schools, in its report of june 2, 1946 which read that "teaching in the nature of islamic boarding schools and madrasas needs to be heightened and modernized and provided with cost assistance and others. the existence of islamic safiudin : pesantren law: challenge and opportunity | 105 educational institutions as a component of national education is stated in law number 4 of 1950 in force until now, where in the law it is stated that studying in religious schools has received recognition from the minister of religious affairs is considered to have fulfilled learning obligations. the authoritarian pattern of the new order issued many regulations relating to religious education and islamic boarding schools. at the beginning of the new order government, it had given birth to policies that harmed islamic education with the issuance of presidential decree number 34 of 1972. the contents of the presidential decree outline the division of duties and responsibilities for the overall development of education and training to three ministry institutions, namely the ministry of education and culture, responsible for the implementation and guidance of general education in skills and vocational training. the ministry of manpower is in charge of and responsible for the skill and vocational training of non-civil servants and the state administrative institution is in charge of and is responsible for the special education and training of civil servants. the ministry of religion, which since independence has been in charge of fostering religious education (pesantren, madrasah and religious schools) has only been in charge and responsible for compiling religious education curricula, both for public schools, madrasahs and universities. the policy that shifted the responsibility of fostering madrasas and islamic boarding schools caused controversy and unrest among islamic figures. the policy pushed for education efforts under one roof and impacted the secularization of religious education. in the end, based on the basic proposal of islamic figures through the religious education and teaching advisory council (mp3a) chaired by imam zarkasyi, it was conveyed to the minister of religious affairs and then continued to the president during the session on the development of islamic boarding schools in indonesia at the cabinet session of the cabinet for social affairs on november 26, 1974. the decision was that presidential decree no. 34 of 1972 and presidential decree no. 15 of 1974 were not intended to remove the authority and responsibility of the minister of religious affairs to manage madrasas and religious education in public 106 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 schools. following up on the results of the cabinet session, a team was formed whose members were representatives of the ministry of religion, ministry of education and culture, ministry of home affairs and related institutions to formulate the concept of a joint decision which became known as the joint decree (skb) of 3 ministers, namely, the ministry of religion, ministry of education and culture and ministry of home affairs in 1975 with the title improving the quality of education in madrasahs. in the reform era, several laws appeared that could be used as an indication of the government's "attention" to pesantren, namely law number 20 of 2003 concerning the national education system, and law number 12 of 2012 concerning on higher education15. from the two laws, it is not clear the specifics of the regulation on religious education. law no. 20 of 2003 on the national education system only discusses formal education. this leaves the problem where pesantren and other religious education that are actually in informal areas have not been touched. there is a legality that can already be considered touching the issue of religious education, but hierarchically it is still weak, because it is only regulated at the level of a ministerial regulation or even still a director's decree. this can be seen in government regulation number 55 of 2007 concerning religious education and religious education. in government regulation number 55 of 2007 concerning religious education and religious education, it regulates the urgency of religious education for generations of religious people in indonesia. the problem is, how the existence of pesantren and other religious education as a forum and implementer of religious education has not been touched. in government regulation number 55 of 2007, it is explained that religious education is an education that prepares students to be able to carry out roles that require mastery of knowledge about religious teachings and / or become experts in religious science and practice their religious teachings. it's just that this government regulation has not regulated the existence of the institution as something that is undoubtedly in carrying out religious education. 15 indonesian government. undang-undang no. 12 tahun 2012 safiudin : pesantren law: challenge and opportunity | 107 in addition, there is also presidential decree number 22 of 2015 concerning santri day, regulation of the minister of religion of the republic of indonesia number 13 of 2014 concerning islamic religious education, ministerial regulation number 18 of 2015 concerning muadalah education units in islamic boarding schools, regulation of the minister of religion of the republic of indonesia number 71 of 2015 concerning ma'had aly, decree of the director general of islamic education number 5877 of 2014 concerning guidelines for operational permits for islamic boarding schools, decree of the director general of islamic education number 5839 of 2014 concerning guidelines for the establishment of formal diniyah education. all of these regulations are regulations that only regulate education in islam. normatively, law number 18 of 2019 concerning pesantren (pesantren law) is present as a form of state recognition (recognition) of pesantren. this recognition is a form of state recognition of the peculiarities of pesantren. the pesantren law is present as a legal basis to provide affirmation and facilitate the development of pesantren. the pesantren law regulates the implementation of the education function, the da'wah function, and the community empowerment function. through the pesantren law, the implementation of pesantren education as part of the implementation of national education. the pesantren law provides a legal basis (recognition) for the role of pesantren in forming, establishing, building and maintaining the unitary state of the republic of indonesia, traditions, values and norms, variants and activities, professionalism of educators and education personnel, as well as a quality assurance methodology process. the law on pesantren also serves as an affirmative legal basis for guaranteeing equality in the level of quality of graduates, ease of access for graduates, and independence of pesantren management, as well as a legal basis for the central government and regional governments to provide facilitation in the development of pesantren.16 16pesantren law, explanatory section paragraph 10 108 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 the pesantren law consists of 9 chapters, namely, chapter i general provisions, chapter ii principles, objectives and scope, chapter iii establishment and implementation of pesantren, chapter iv management of data and information, chapter v funding, chapter vi cooperation, chapter vii community participation, chapter viii transitional provisions; chapter ix certaintyn conclusion. the pesantren law has received a great response from pesantren and practitioners of islamic education (at least until now). the presence of the pesantren law is considered as the result of the struggle of islamic education practitioners so far. the pesantren law spreads hope for the development of pesantren as an educational institution that is no longer considered "second class", but pesantren which is an inseparable part of the national education system. however, it needs to be realized, however, that the pesantren law is a normative that still requires other regulatory tools for its implementation. like other laws, the pesantren law is a product of political agreements of state organizers. of course, there are state interests behind the promulgation of the pesantren law. the state, of course, has an interest in controlling every citizen, including the pesantren because of a sub-system in society, which has been known as part of the most powerful "middle class" control power. therefore, what is meant by the challenges of pesantren after the pesantren law is a problem or problems that arise after the passage of the pesantren law. this means that the problems that will be faced by pesantren after the passage of the pesantren law, of course, the problems faced by this pesantren will vary depending on the conditions of each pesantren, some are complex, complicated, difficult, and some are not complex, simple and easy. however, there are also problems that will be faced thoroughly, in general, by all islamic boarding schools. so it can be said that in terms of scope, the challenges of pesantren after the pesantren law are divided into two, some are special and some are general. the specific challenge is the challenge that will be faced by the pesantren depending on the readiness of each islamic boarding school. safiudin : pesantren law: challenge and opportunity | 109 the general challenge means that it is the challenge that will be faced by all islamic boarding schools. discussion a. challenges of islamic boarding school education in indonesia the specific challenges that will be faced by islamic boarding schools include the following; human resources (hr), learning system (curriculum), financial management system and infrastructure or learning facilities, but in general challenges that will be faced by islamic boarding schools include the following; legislation or regulation, map of relations with relevant ministries, quality assurance system , and demands competition with other educational institutions. judging from the source, in general, the challenges of pesantren are divided into two, namely internal and external. internal means challenges that come from within the islamic boarding school itself, while external means challenges that come from outside the islamic boarding school. those included in the internal category include (1) human resources (hr) owned, (2) financial or financial, (3) facilities and infrastructure of islamic boarding schools. those that fall into the external category include (1) regulations or laws and regulations, (2) parties interested in state finances, (3) progress of science and technology, (4) national educational institutions as competitors of quality and quality. the most important point of the pesantren law is the recognition or state recognition of pesantren graduates, both formal and non-formal. the formal boarding schools in this law consist of mu'is education and formal diniyah education, as well as ma'had ali. meanwhile, the nonformal education path is in the form of recitation of the yellow book with several distinctive learning methods. both formal and non-formal, all pesantren graduates are recognized as the same as formal education graduates at a certain level, after being declared to have passed the exam and graduates can continue to a higher level of formal education, whether similar or non-similar and/or job opportunities. 110 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 like other legislative products that have been passed, the pesantren law leaves some homework for related parties, not only for the government but also for the management of the islamic boarding school itself. there are at least nine problems that become homework after the pesantren law; the first is about funding of pesantren. if the pesantren is part of a national educational institution that is officially recognized by the state, then the consequence is that the financial regulation of the pesantren also follows the existing regulations. in fact, for this one, pesantren includes institutions that have their own independence, because so far pesantren are accustomed to being independent in finding and managing finances. the funding scheme in the pesantren law is only charged to the ministry of religious affairs. it is clear that the minister referred to in the pesantren law is the minister of religious affairs. whereas now, the ministry of religious affairs includes ministries where there is still a lot of homework related to the existing budget. this means that the money managed by the ministry of religious affairs for the current one is still considered inadequate. especially now coupled with having to finance islamic boarding schools, which number up to tens of thousands of islamic boarding schools. the pesantren law does not interfere with the allocation of the education budget of 20 percent of the state budget. however, in article 48, there are opportunities for sources of funding that need to be spelled out into its more strategic implementation rules. article 48 paragraph (2) states, "the central government assists in funding the implementation of pesantren through the state budget in accordance with the state's financial capabilities and the provisions of laws and regulations." then article (3) states, "the regional government assists in funding the implementation of pesantren through the regional revenue and expenditure budget in accordance with its authority and the provisions of laws and regulations." it is related to pesantren funding, but more specifically about the pesantren endowment fund (article 49) which will be taken from the education endowment fund. the extent to which these funds can be absorbed by pesantren depends largely on the presidential regulation that will be issued as a consequence of the ratification of the pesantren safiudin : pesantren law: challenge and opportunity | 111 bill (article 49 paragraph 2). this is not a matter of dependence of pesantren funding on the government, because pesantren are used to being independent. however, in running the wheels of government, including the distribution of funding to national educational institutions, such as islamic boarding schools, the government must be fair. the pesantren law instructs the minister of religious affairs to issue several regulations. there are at least seven regulations of the minister of religious affairs that must be issued immediately, namely (1) pma concerning the establishment of pesantren (article 6), (2) pma concerning the implementation of pesantren education (article 24), (3) pma concerning the assembly and council of masyayikh (article 28), (4) pma on quality assurance of pesantren (article 30), (5) pma on general education curriculum in pesantren mu'is (article 18), (6) pma on pesantren information system (article 47), and (7) pma on educators and education personnel (articles 34 and 35). the implementing regulations of this law must be established no later than 1 (one) year from the time this law is promulgated, and the sound of the draft regulations must be socialized to students and the pesantren community. it is related to state recognition of pesantren graduates. from the state side, this recognition is an official statement regarding the integration of pesantren education as it is into national education. however, in terms of pesantren, state recognition that pesantren is legitimate as a national educational institution is the same as other educational institutions, this is also a challenge for pesantren to compete with other educational institutions in creating a superior generation. this is certainly not only related to certain academic standards and curricula that we can argue about, but is related to the life skills that generations of the nation need to have to compete with other nations. when it comes to character education, pesantren do not need to be doubted. the other chalange is related to the peculiarities of pesantren. provisions regarding the community at the national level and the community council at the pesantren level do not need to be oriented towards uniformizing the pesantren. the specificity of this pesantren is related to the culture of the community in which the pesantren was 112 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 founded and the specialization in the field of scientific studies of pesantren. this specificity can also be related to the limitations of pesantren, both financial and the availability of human resources. if the state cannot provide reciprocity in the form of adequate affirmations to pesantren, then the spirit that needs to be emphasized from the derivative rules of this pesantren law is recognition or recognition and appreciation of pesantren in various regions that have been carrying out state duties, namely educating the nation's life, not even regulating pesantren. and the other is dakwah pesantren function, in addition to holding educational functions. this pesantren law states that pesantren hold the function of proselytizing or disseminating the teachings of the islamic religion. the articles and verses in this provision are not actually rules, but are an affirmation of the proselytizing model that has been carried out by pesantren. pesantren is a moderate islamic proselytizing center (tawassuth), respecting community traditions and stirring the spirit of love for the indonesian homeland. from the government side, these articles on islamic boarding school proselytizing actually contain the message that preachers are people with certain religious scientific standards, in this context they have taken a certain level of education in pesantren. its form can be in the form of a proselytizing certification. da'wah, especially with regard to special issues that develop in society, must be carried out by people who are already scientifically qualified, not to be able to memorize one or two verses. on the other hand, in terms of pesantren, this article of da'wah pesantren reminds students to be more innovative in preaching, so that the messages of religious moderation reach today's society, as millennials. related to the function of pesantren in community empowerment. in addition to the functions of education and proselytizing, the pesantren law explains that one of the very important roles of pesantren that has been carried out is community empowerment. this is what is different from general educational institutions. pesantren and its caregivers are at once community leaders and mobilizers, agents of change in the truest sense. in terms of community empowerment, pesantren need to be integrated with local governments. related to articles criticizing safiudin : pesantren law: challenge and opportunity | 113 pesantren. this is related to the articles on capacity, comfort, hygiene, health, and other criticisms for pesantren. some islamic boarding schools have thousands or tens of thousands of students exceeding reasonable capacity. this condition certainly affects the comfort of learning, cleanliness, health and also the safety of islamic boarding schools. in this case, criticism cannot be directed to pesantren, because some people take their children to certain pesantren based on the spirit of blessing, not other reasons. otonomi pesantren does not mean that pesantren must be alone. pesantren must remain integrated and blend into the community. pesantren must not be closed and must be accessible to the public. a mosque or musholla pesantren is also a place of worship for the community around the pesantren. the pesantren law does not bring pesantren into institutions that are uprooted from their roots, namely as institutions that stand on the basis of the full support of the surrounding community. the explanation above is in accordance with the napa described by mustofa the presence of the pesantren law, on the one hand is an increase in class for pesantren, because it is recognized by the state to be part of the national education system. however, a new challenge emerged in terms of how to maintain its distinctive character and freedom from hegemonic state interference, so that it became a challenge for the pesantren, rohayana in his research revealed that 1718among the tough challenges was that the boarding school must be really serious in managing its pesantren. pesantren must manage properly and professionally the five elements that make up the pesantren, namely leadership patterns (kiai), student management, learning process management, islamic boarding school management, and learning facility management, and muhiye mentioned that the 17 jamal mustofa and marwan salahuddin, "quo vadis pondok pesantren in the era of pesantren law," ijois: indonesian journal of islamic studies 1, no. 01 (2020). 18 a d rohayana, "challenges and opportunities of pesantren after pesantren law," ponpes modern quran buaran, 2019. 114 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 challenges of 19the pesantren law, in indonesia, especially in cilegon city, banten province, are not determined and do not depend on economic factors such as demands for fulfilling employment and the industrial world. b. opportunities for islamic boarding school education in indonesia to find out the opportunities for pesantren after the passage of the pesantren law, it is necessary to know the problems of pesantren so far. islamic boarding schools, as one of the oldest islamic educational institutions originating from indigenous indonesians, have problems, both internal and external, that require a solution that is not easy and requires constructive thinking as well as a fundamental overhaul. these problems include the following. first, hygiene is under-observed. one of the problems that occurs among islamic boarding schools is poor hygiene. there are often expressions in various circles, that pesantren is a place that is shabby, dirty, and so on, resulting in students who are residents in it are also dirty and shabby. there is even an expression that the student will not succeed before he experiences scurvy or skin disease, scabs or hives, so the term santri budug also appears. therefore, what is needed is to cultivate awareness about the importance of cleanliness in the pesantren environment. so that there is no expression, that pesantren can only say, but cannot apply. the problem of hygiene not being paid attention to in islamic boarding schools has actually become an open secret20. second, the discipline of islamic boarding schools. in terms of discipline, the problem experienced by pesantren is discipline in terms of learning. there are no specific targets for completing the books taught by kiai, because in pesantren there is no term for replay or final exam. in addition, there is no attendance (attendance list) for students in participating in these lessons, so there is no demand for each student's 19 muhiyi shubhie, "the challenge of the birth of the pesantren law & perpres pesantren endowment fund for regencies / cities in banten provision," anidom (journal of islamic education management) vol. 6 no 2 (2021). 20mahpuddin noor, potret dunia pesantren: lintasan sejarah, perubahan dan perkembangan pondok pesantren, (bandung: humanities, 2006), p. 103 safiudin : pesantren law: challenge and opportunity | 115 obligation to follow them. such loose learning discipline, as a result, the students become lazy, do not want to compete, compete to finish certain lessons faster. then they moved on to other, higher lessons. therefore, studying at islamic boarding schools when measured by time, at least three or six years. the solution, it is hoped that kiai as the leader of the pesantren must have a certain target in learning classical books. in addition, kyai should also encourage students when studying, and carry out acceleration programs for diligent and smart students21. third, traditional and less democratic leadership. the pesantren leadership pattern is traditional leadership whose characteristics are all held by a kyai. all decisions and provisions, whether written or unwritten, must go through the hands of the kyai. without the blessing of the kyai, all the provisions that have been formulated will not be decided. fourth, management is still not done well. one of the problems that occurs in the islamic boarding school environment is that the management in the islamic boarding school environment is still not neatly organized. all authority is still held by a leader, namely the kyai. so, the staff at the islamic boarding school in the form of ustads have no authority at all for decision making. thus, it can be said that the management of islamic boarding schools is an all-mono management. as an islamic educational institution, pesantren has at least five of the following elements: (1) kiai, tuan guru, ajengan, ustad, or teacher as an educator, (2) santri or student as a student, and living in a pesantren, (3) the learning process, namely studying the yellow book, (4) student dormitory or cottage, as a place to stay for students, (5) mosque or mosque, as a place of worship and learning students, and sometimes the mosque is still integrated with the surrounding community, not belonging to the pesantren. at least these five components must be present in a pesantren. 21mahpuddin noor, portrait of the pesantren world: the trajectory of history, changes and development of islamic boarding schools, (bandung: humanities, 2006), p. 121 116 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 with the passage of the pesantren law, pesantren automatically have a great opportunity to increase their capacity and capability related to the five components mentioned above. also including pesantren has a great opportunity to answer the four problems above, ranging from cleanliness, discipline, leadership patterns, and management of islamic boarding schools. if you look at the management structure of islamic boarding schools so far with all the existing advantages, of course there are still many shortcomings. in terms of management structure, generally islamic boarding schools are still very simple, even though there are already good and professional. in general, the management of islamic boarding schools is dominated by family ties, not open to the public. even if there are elements from outside the family, even then it cannot make any policies, it is still within the control of the boarding school family. the pattern of pesantrens management as above with the passage of the pesantren law will certainly decrease, because inevitably the pesantren management structure will be regulated by regulations from the 'ministry of religion' as the ministry that 'will' be given the authority to handle pesantren. on the one hand it will reduce the authority of the founding family of pesantren, but on the one hand it will give an opportunity to make the management of pesantren more professional and accountable. with a professional and accountable management model, it is almost certain that islamic boarding schools will be more advanced and develop even more rapidly. related to students or students as students in pesantren also get the opportunity to enjoy great attention from the government, which has been rarely enjoyed by them. the students will be paid more attention to and better in accepting the learning process at pesantren, because of course the regulations in other educational institutions will also be given to students, such as scholarship assistance and other operational costs. in other words, students will be better managed and professionally, because of course there will also be regulations related to the ratio of the number of educators to students, or the number of safiudin : pesantren law: challenge and opportunity | 117 students to the number of students, as is common in other educational institutions. the learning process in pesantren will be better and more advanced, because this one will be the main demand of pesantren. however, pesantren will be motivated and obliged to develop their learning process, in order to prepare students to become reliable and qualified graduates, who are able to compete with graduates from other islamic boarding schools or from other formal educational institutions. otherwise, then this kind of pesantren will naturally be abandoned by the people. the community will certainly entrust their sons and daughters to study in islamic boarding schools whose learning process is better and more advanced, as has happened in formal educational institutions so far. pesantren has a great opportunity to improve the learning process, because all this will be considered, even the government is obliged to support it, both morally and materially. related to learning places and learning support facilities will certainly be much different from the era before the promulgation of the pesantren law. learning infrastructure and various other supporting facilities will be better and more representative. this is because the government is obliged to provide a budget to repair and supplement it, as it is given to other formal educational institutions. islamic boarding schools have a great opportunity to develop their educational sarpras, both for the learning process and for the place to stay for students and the management of islamic boarding schools. the impression of shabby, dirty, unkempt, and other unfavorable impressions related to islamic boarding school facilities, will be slowly eliminated. pesantren has a great opportunity to have buildings, mosques, and other facilities, which are worthy of being used as a means of transfer of knowledge and transfer of values. rohayana said that the 22pesantren law provides a great opportunity for islamic boarding schools to be able to improve the quality and quality of the five constituent elements. this is because the state has 22 rohayana, "tantangan dan peluang pesantren pasca undang-undang pesantren." 118 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 reclaimed its existence, so it is obliged to pay attention to and facilitate pesantren as the state pays attention to and facilitates other formal educational institutions. in addition, the diploma of islamic boarding schools is also recognized so that it can be used to continue education to a higher level and is recognized by the world of work that needs it, nuraeni revealed that with this law strengthening the existence of pesantren as an original indonesian religious educational institution with its peculiarities, khairani revealed that islamic education opportunities with the inauguration of the pesantren law will further expand and strengthening the solemnity of participants in various fields, especially in the aspects of tafaqquh fiddin, da'wah, community empowerment, economic empowerment of the people, and many other aspects that are often the work of islamic boarding schools2324 to be able to realize the idea of change in pesantren, strong agents of change are needed, namely creative people. in the context of pesantren this position can be played by kiai, ustadz or others. pesantren which has been viewed as a conservative institution, and is often referred to as a small kingdom, the role of kyai becomes very strategic in the context of change management. especially if you look at the character of pesantren which is often identified with the figure of a kyai. because indeed most pesantren are privately owned institutions of a kyai. therefore, whether or not the pesantren institution changes is very dependent on the figure of the kyai. conclusion the pesantren law provides a great opportunity for islamic boarding schools to be able to improve the quality and quality of the five 23 eksistensi pesantren dan analisis kebijakan undang-undang pesantren," alhikmah : journal of islamic education and religious education 3, no. 1 (2021). 24 miftahul khairani, hapzi ali, and kemas imron rosadi, " analisis perumusan undang-undang nomor 18 tahun 2019 tentang pesantren sebagai produk politik dan kebijakan pendidikan islam," journal of applied management sciences 3, no. 1 (october 31, 2021): 86–95. safiudin : pesantren law: challenge and opportunity | 119 constituent elements. this is because the state has reclaimed its existence, so it is obliged to pay attention to and facilitate pesantren as the state pays attention to and facilitates other formal educational institutions. in addition, the diploma of islamic boarding schools is also recognized so that it can be used to continue education to a higher level and be recognized by the world of work that needs it. behind the great opportunities obtained by islamic boarding schools, there are severe challenges for pesantren after the pesantren law. among the tough challenges is that islamic boarding schools must be really serious in managing their boarding schools. pesantren must manage properly and professionally the five elements that make up the pesantren, namely leadership patterns (kiai), student management, learning process management, boarding school management, and learning facility management. in order for pesantren to seize opportunities and be able to answer challenges appropriately, the islamic boarding school must make changes. in the context of pesantren, the most appropriate change is the top-down model, from top to bottom, from kyai to boarding school administrators and students. this means that innovative ideas related to pesantren management must first be shared with kyai. the above innovative ideas must be able to convince kyai before others. if the kyai has received and given blessings, then the idea will be easier to implement, overall, further research is needed to better understand the challenges and opportunities associated with pesantren law, and to develop a clear legal framework that can support the continued growth and development of pesantren as important religious and cultural institutions. 120 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 refer enc es abdul aziz wahab, anatomi organisasi dan kepemimpinan pendidikan: telaah terhadap organisasi dan pengelolaan organisasi pendidikan bandung: alfabeta, 2008, ahmad tafsir, ilmu pendidikan perspektif islam, 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analysis models. the data consisted of 34 provinces during the 9year study period from 2013-2021. the secondary data used comes from the publication of the annual report of baznas, regional baz, and also other supporting data such as bps and bappenas. the results show that simultaneously all variables have a significant effect on the collection of zis. meanwhile, partially, both human development index (hdi), economic growth, income per capita (ipc), and provincial minimum wage (pmw), have a positive effect on the collection of zis funds in baznas 2013-2021. although macroeconomics has an impact on the collection of zis, it is necessary to conduct further research related to community behavior ith a consumer behavior approach, especially the focus on awareness instruments in paying zis. keywords: macroprudential, funding, baznas, panel introduct io n one of the concrete issues currently being faced by various countries is related to the problem of poverty. the increasing number of poverty in a country requires the government to act immediately1. because poverty that is left unchecked can increase crime rates and threaten the security of a country. the instrument of zakat, infaq, shadaqah (zis) taught by islam is a bridge indicating the resolution of this problem. the wisdom of paying zakat is based 1 beik, “analisis peran zakat dalam mengurangi kemiskinan: studi kasus dompet dhuafa republika”; wijaya, beik, and sartono, “pengaruh kualitas layanan perbankan terhadap kepuasan dan loyalitas nasabah bank syariah xyz di jakarta.” institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 8, number 1, 2023 | page: 198-215 doi: http://doi.org/10.29240/ajis.v8i1.6756 academic journal of islamic studies mailto:yazidafandi99@gmail.com mukhammad yazid afandi: antecendent of macroprudential indicator on baznaz funding collection| 199 on empathy for fellow human beings. zakat adds a sense of security to the everyday environment and the future that everyone hopes for2. this gives the essence of the importance of the influence of zakat on the economic development of a country. a study by the center for strategic studies of the national amil zakat agency (puskas baznas) stated that zakat has a quite relevant effect on macroeconomic variables. thus, zakat can be used as an additional instrument for public authorities to improve economic performance nationally3 the economic decline from the presence of the pandemic was exacerbated by the implementation of large-scale social restrictions (psbb) and social distancing rules to minimize the spread of covid-19. the poverty rate in mid-2020 reached 13.22% and msme losses amounted to rp1,594 trillion. the effect of changes in economic conditions since the presence of the covid-19 pandemic is so large that it is able to change business aspects almost completely4. according to the mui fatwa commission, the collected zakat funds can actually be distributed to overcome the effects of covid-19, as well as in overcoming the problem of poverty. interestingly, in the midst of a recession after being hit by the covid-19 pandemic, indonesia is actually recorded as a country with the highest giving index in the world. this is because empathy as an eastern nation is still part of the noble values of our ancestors. as a result, despite the economic downturn, both those who feel capable or are in difficulty still help each other to ease the burden. figure 1. world giving index 2021 2 nasar, capita selecta zakat: esei-esei zakat aksi kolektif melawan kemiskinan. 3 baznas, zakat in time of covid-19 pandemic: evidence from world zakat forum. 4 boedirochminarni, umkm “kreatif” di masa covid-19. 200 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 source: charities aid foundation, (2021)5 pew research center’s global religious futures in 2020 recorded indonesia as the country with the largest number of muslims in the world, amounting to 229.6 million people or about 87.2% of the total population of indonesia, and 13% of the world's muslim population. ideally, this can be a potential in optimizing the zis fundraising. especially in the momentum of the high giving index trend. the national amil zakat agency has recorded the number of potential and zakat collections recently as follows; table 1. potential and acquired zis fundraising 2013-2020 year potential zis fundraising percentage 2013 idr 277.000.000.000.000 idr 481.727.357.234 0,2% 2014 idr 291.000.000.000.000 idr 1.858.842.168.844 0,6% 2015 idr 305.000.000.000.000 idr 3.650.369.012.964 1,2% 2016 idr 442.000.000.000.000 idr 5.017.293.126.950 1,1% 2017 idr 462.000.000.000.000 idr 6.224.371.269.471 1,3% 2018 idr 233.000.000.000.000 idr 8.117.597.683.267 3,5% 2019 idr 233.840.000.000.000 idr 10.227.943.806.555 4,4% 2020 idr 327.600.000.000.000 idr 12.273.532.567.866 3,7% source: data processed, (2022) the table above shows the potential and development of zis funds collected during the last eight years from 2013 to 2020. as is known, despite experiencing fluctuating levels of fund collection, the level of zakat collection in indonesia continues to increase every year. however, if you look at the comparison between the potential and the amount of zis collected, for example in 2019, the potential for zakat reaches idr. 461.1 trillion. while the realization, the collected zakat has only reached idr 10.23 trillion or around 4.4% of the total existing potential. thus, the collection of zakat in indonesia has not been able to be assessed optimally when compared to the population, which is predominantly muslim. in fact, if this can be realized and channeled to the productive economy appropriately, then economic independence can be raised, and the government will be assisted in poverty alleviation. as explained in the research 5 charities aid foundation, “caf world giving index 2021.” mukhammad yazid afandi: antecendent of macroprudential indicator on baznaz funding collection| 201 of previous research, state that the distribution of zis has a significant negative effect on the poverty level in indonesia67. beik's research also shows that zakat funds are able to minimize poverty from 84% to 74%8. these studies are evidence of the theory of the benefits of zis, the greater the level of collection and distribution of zis funds, the poverty rate in a country will decrease. the number of factors and the absence of a definite standard that determines the collection of zis make this research on islamic philanthropy interesting to study. although much of the previous research is still being developed. however, most of these studies are still oriented towards the effect of zis on poverty levels or economic growth. thus, what factors affect the level of zis collection still need to be determined empirically, with the hope of being able to provide an overview of the determining variables that can be optimized for the achievement of maximum zis fundraising in the future. the research that has been carried out regarding the collection of zis funds has been carried out in various timescales, objects, and different variables. however, after being studied, each of these studies yielded different conclusions. one of them is related to the relationship between the level of zis collection and the human development index (hdi). hdi is an indicator to measure the achievement of development and the quality of human life in a region or country. hdi measures the extent to which the standard of living has been achieved by the community, in terms of education, decent living needs, health, and so on. research conducted by luthfi & fitria9, rohman & afandi10 states that hdi has a significant positive effect on the number of zis collections. the ultimate goal of zakat is to provide opportunities for people who receive zakat funds so that they are able to improve their standard of living to be more decent11. according to beik12, when the quality of human resources 6 meiliana, “analisis pengaruh upah minimum dan distribusi dana zakat, infaq, shadaqah terhadap jumlah kemiskinan di 21 provinsi indonesia tahun 2014-2017.” 7 dina islamiyati, “pengaruh zis dan faktor makro ekonomi terhadap tingkat kemiskinan di indonesia.” 8 beik, “analisis peran zakat dalam mengurangi kemiskinan: studi kasus dompet dhuafa republika.” 9 lutfi and fitria, “analisis pengaruh zakat, infaq, shadaqah (zis), indeks pembangunan manusian (ipm), tingkat pengangguran terbuka (tpt) dan kemiskinan terhadap pertumbuhan ekonomi di provinsi sumatera barat tahun 2017-2020.” 10 rohman and afandi, “analisis pengaruh variabel makro dan mikro ekonomi terhadap penghimpunan zakat di indonesia.” 11 putri and mintaroem, “determinan islamic human development index (ihdi) provinsi jawa timur tahun 2001-2016.” 12 beik, “analisis peran zakat dalam mengurangi kemiskinan: studi kasus dompet dhuafa republika.” 202 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 increases, labor productivity will also increase so that the production of goods and services also increases. increased production activities accompanied by knowledge and good health levels certainly have added value that will increase community development so that they are able to carry out their obligations to pay zakat. a high hdi value will affect work efficiency, so it has an additional value that can increase income. when income increases, the necessities of life are fulfilled, so that people will be able to pay zakat. the results of this study are in line with the hdi and zis collection levels that apply in all provinces in indonesia, both of which are positively correlated. however, the results of research by murobbi13 and susilowati14, actually state that the hdi variable does not affect the level of zis collection in addition, the level of zakat collection can also be influenced by the level of community income per individual or referred to as income per capita. income per capita is the average income of the population per individual in a region. the measurement of income per capita is by dividing the value of gdp to the total population in an area at a certain time. so, income per capita shows the average amount of income received by each individual in a region within a certain period of time. gdp is described by kairupan15 as one of the guidelines that describe the pace of development and the pace of monetary development which is usually also used to measure the extent to which a region's progress has been effective within a certain period of time and becomes a benchmark for determining future policy directions. furthermore, in order to increase national income, public authorities need to increase functional activities that can help expand the development of labor and products within a country, increase the purchasing power of individuals, and continue to expand the level of investment and production. economic growth is a measure of the increase in the production of economic goods and services from one period to another. the level of economic growth as measured by gdp is able to increase the increase in national income through ongoing economic operational activities, both in the form of goods and services produced in a country. if people's income is higher, 13 murobbi and usman, “pengaruh zakat, infak sedekah, dan inflasi terhadap kemiskinan di indonesia.” 14 susilowati, “effect of macroeconomic indicators against zis payments in the national amil zakat agency (baznas) 2013-2017.” 15 kairupan, produk domestik regional bruto (pdrb), iflasi dan belanja daerah pengarihnya terhadap kesempatan kerja di sulawesi utara tahun 2000-2012. mukhammad yazid afandi: antecendent of macroprudential indicator on baznaz funding collection| 203 the level of expenditure will also be higher and of course, the level of consumption of goods and services will increase. as a result, the increasing demand for these goods and services results in increased productivity and operations, which has an impact on increasing economic growth in indonesia16. operational activities that are able to create jobs with a decent level of incentive will increase the ability of muzakki to pay their zakat. research rohman & afandi17 shows a positive influence between economic growth and the level of zis collection. in a country, if the level of economic growth increases, the collection of zis will also increase. asnaini18 researched that a person's income level has an influence on him to pay his zakat at the amil zakat institution. when a person has an increasing level of income, the ability to pay zakat will also increase. so in this case, income per capita has a significant positive effect on the level of zis implementation, as stated by susilowati19, desky20, pristi & setiawan21 who also researched its effect on motivation to pay zakat. nasution22 also said that an increase in a person's income will be more likely to be able to pay zakat through the amil zakat agency. as well as increasing economic growth through operational activities and the creation of new jobs with appropriate incentives so that the effect is able to increase income per capita23. with the higher income, the higher public awareness in paying zakat24. the results of susilowati25 prove that income per capita has a positive and significant effect on the amount of zis collection. the finding is if a person's income increases, 16 qoyyim and widuhung, “analisis strategi penyaluran dana zakat, infak, sedekah (zis) dan tingkat inflasi terhadap pertumbuhan ekonomi di indonesia pada periode 20152019.” 17 rohman and afandi, “analisis pengaruh variabel makro dan mikro ekonomi terhadap penghimpunan zakat di indonesia.” 18 asnaini, “minat muzakki membayar zakat melalui lembaga (studi kasus di provinsi bengkulu).” 19 susilowati, “effect of macroeconomic indicators against zis payments in the national amil zakat agency (baznas) 2013-2017.” 20 desky, “analisis faktor-faktor determinan pada motivasi membayar zakat.” 21 pristi and setiawan, “analisis faktor pendapatan dan religiusitas dalam mempengaruhi minat muzakki dalam membayar zakat profesi.” 22 nasution and nst, “pemanfaatan digital fundraising dalam meningkatkan penghimpunan zakat di masa pandemi covid-19 juliana.” 23 haidir, “revitalisasi pendistribusian zakat produktif sebagai upaya pengentasan kemiskinan di era modern.” 24 saripudin, “filantropi islam dan pemberdayaan ekonomi.” 25 susilowati, “effect of macroeconomic indicators against zis payments in the national amil zakat agency (baznas) 2013-2017.” 204 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 he will be more able to pay his zis, so that it will increase the level of zakat collection. furthermore, the provincial minimum wage (pmw) level is also considered to have a positive effect on the collection of zis. the implementation of the minimum wage standard aims to fulfill the standard of living needs of the community. guidelines related to the minimum wage had previously been written in the minister of manpower regulation number 1 of 1999 with a familiar term known to the public as umr (upah minimum regional). these guidelines were later updated through the decree of the minister of manpower and transmigration no. 226 year 2000 becomes "provincial minimum wage" for level 1 umr, and level 2 umr becomes "regency/city minimum wage". the lowest wage policy implemented in the law is expected to be able to balance the needs and be able to meet the standards of the community's decent living needs/ kebutuhan layak hidup (khl). if the needs of khl are met, then welfare will increase so that workers will be free from the problem of poverty26. in the aspect of islamic finance, it is also emphasized that the system of providing incentives must be balanced with the work assigned to workers, so that the results of these wages can provide justice and welfare that support their survival. so that workers with a sufficient level of minimum wages tend to have more opportunities to set aside part of their wealth for tithing. provincial minimum wage (pmw) is the lowest monthly salary set annually in a province. the existence of a minimum wage policy is expected to be able to reduce inequality and be able to meet the needs of people's lives. according to woyanti27, the minimum wage policy aims to maintain the level of decent living needs (khl). thus, if the khl needs are met, the welfare of the community and workers will increase. and aims to encourage people to have more opportunities to set aside their assets to be zakat (become muzakki) in the future, not just as mustahiq (zakat recipients)28. the finding of rohman & afandi29 show that there is a positive influence between the pmw and the level of zakat receipts. because the increase in the pmw will have an impact on the economy as a whole, where when the level of 26 woyanti, “pengaruh pertumbuhan ekonomi dan ump terhadap kemiskinan di jawa tenagah pra dan pasca desentralisasi fiskal.” 27 woyanti. 28 ainulyaqin and lutin, “pengaruh pengeluaran dana program penghimpunan dana zakat.” 29 rohman and afandi, “analisis pengaruh variabel makro dan mikro ekonomi terhadap penghimpunan zakat di indonesia.” mukhammad yazid afandi: antecendent of macroprudential indicator on baznaz funding collection| 205 incentives received is greater, it is likely to increase people's purchasing power, so that new business units emerge that suppress unemployment and poverty and then encourage people to be able to pay their zakat.. however, according to luthfi & fitria30, the minimum wage has no effect on zis acceptance in indonesia. furthermore, the inconsistency of the results of this study makes researchers interested in re-examining these variables, and trying to develop research using zis data collection levels from 2013 to 2020. the form of this research is as a test material for existing research gaps, as well as to find out what are the determinants that can affect the community when considering paying zakat. so it is hoped that in the future, these factors can be optimized so that they are able to alleviate poverty and prosper society both materially and spiritually, as has been explained in islam. this research is a type of quantitative research31. the population used is in the form of a zis compilation report on baznas and supporting data from all provinces covering 34 provinces in indonesia. the sample is in the form of a zis collection report at baznas, and data for the entire province during the 8year study period, from 2013 to 2021, with a total sample of 306 samples. data acquisition by conducting a documentation study. researchers collected secondary data taken from the annual report of the badan amil zakat nasional (baznas), regional baznas (bazda), badan pusat statistik (bps), and badan perencanaan pembangunan nasional (bappenas). the type of data used is panel data, which is a combination of time series data and cross section data with an observation period of 9 years (2013-2021). this study uses panel data32 analysis because it has several advantages. first, panel data has a high degree of freedom because the data is a combination of time series data and cross-sectional data. second, panel data collaborates information from time series and cross-sectional data so as to be able to overcome problems that arise when there is a variable deletion33. the following is the equation of the panel data regression model used in this study: 30 lutfi and fitria, “analisis pengaruh zakat, infaq, shadaqah (zis), indeks pembangunan manusian (ipm), tingkat pengangguran terbuka (tpt) dan kemiskinan terhadap pertumbuhan ekonomi di provinsi sumatera barat tahun 2017-2020.” 31 sekaran, research methods for business (metode penelitian untuk bisnis). 32 gujarati, gujarati: basic econometrics, fourth edition. 33 widarjono, ekonometrika teori dan aplikasi; ghozali, aplikasi analisis multivariate dengan program ibm spss 21. 206 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 ( ) ( ) ( ) ( ) ( ) information: zis = zis collection hdi = human development index gdp = gross national product ipc = income per capita pmw = provincial minimum wage result and discussion model selection test there are 3 models given in the panel data test, namely: common effects model, fixed effects model, and the random effects model. however, the determination of the model was carried out using the chow and hausman tests. the test results are presented as follows: table 2. common effect model variable coefficient std. error t-statistic prob. c -35.78292 4.241753 -8.435880 0.0000 ipm 0.153379 0.025175 6.092438 0.0000 log(gdp) 1.079514 0.092221 11.70569 0.0000 log(ipc) -0.783425 0.215096 -3.642213 0.0003 log(pmw) 2.918894 0.333546 8.751090 0.0000 table 3. fixed effect model variable coefficient std. error t-statistic prob. c -53.73670 10.31097 -5.211606 0.0000 ipm 0.061535 0.212332 0.289806 0.7723 log(gdp) 0.608567 3.315493 0.183553 0.8545 log(ipc) 1.095924 2.571946 0.426107 0.6705 log(pmw) 3.632915 1.004834 3.615437 0.0004 table 4. random effect model variable coefficient std. error t-statistic prob. c -41.77804 4.103042 -10.18221 0.0000 ipm 0.157357 0.045801 3.435712 0.0007 log(gdp) 1.134918 0.174008 6.522202 0.0000 log(ipc) 0.954548 0.367911 2.594506 0.0101 log(pmw) 3.392444 0.340972 9.949332 0.0000 table 5. chow test effects test statistic d.f. prob. cross-section f 6.473628 (33,202) 0.0000 cross-section chi-square 173.166498 33 0.0000 mukhammad yazid afandi: antecendent of macroprudential indicator on baznaz funding collection| 207 table 6. hausman test test cross-section random effects test summary chi-sq. statistic chi-sq. d.f. prob. cross-section random 4.928510 4 0.2947 from the calculation of the chow test above, we can see that the chisquare probability value (0.0000) is less than 0.05. this means that the decision taken in the chow test is to reject h0, so the correct model uses the fixed effects model (fem). while the hausman test shows the probability value of the random effect cross section test is 0.2947 (p > 0.05). this means that the decision of the hausman test is to accept h0. so the random effects (rem) method was chosen. with the selection of the random effect method, this method is the best used in this research test. multicollinearity multicollinearity is a condition that indicates a problem with the linearity of the relationship between independent variables. the multicollinearity problem can be tested by looking at the correlation coefficient for each independent variable, the following are the results: table 7. multicolinearity test variable hdi log(gdp) log(ipc) log(pmw) hdi 1,0000 0,4428 0,5269 0,2944 log(gdp) 0,4428 1,0000 0,4942 0,0148 log(ipc) 0,5269 0,4942 1,0000 0,4729 log(pmw) 0,2944 0,0148 0,4729 1,0000 based on table 7, we can see that none of the correlation coefficient values is greater than 80%. the correlation coefficient value of less than 80% indicates that the regression model does not have a multicollinearity problem. heteroscedasticity the heteroscedasticity test is used to test whether in a regression model there are symptoms of heteroscedasticity. in this test, it is expected that the residuals have a homogeneous variance. the heteroscedasticity hypothesis test can be seen through the glejser test. the following are the results of testing the heteroscedasticity assumption. table 8. heteroscedasticity test variable coefficient std. error t-statistic prob. c 5.833016 2.502515 2.330862 0.0206 hdi 0.009762 0.021377 0.456651 0.6483 208 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 log(gdp) -0.103671 0.079696 -1.300823 0.1946 log(ipc) -0.206805 0.175179 -1.180531 0.2390 log(pmw) -0.141095 0.201682 -0.699591 0.4849 from table 8, we can see that there is not a single independent variable whose probability value is <0.05, so it can be concluded that the regression model does not have symptoms of heteroscedasticity. autocorrelation the autocorrelation test is the association that occurs between the residuals of one observation and another observation in the regression model. autocorrelation can be known through breusch-godfrey test, in which if prob value < 0 > 0.05, no autocorrelation occurs is a test used to check the presence or absence face of serial correlation in a regression model or to know if it is present in the model. table 9. autocorrelation test breusch-godfrey serial correlation lm test f-statistics obs*r-squared 0,434376 0,950394 prob. f(2.11) prob. chi-square(2) 0,785948 0,674839 from the results of the autocorrelation test above, it can be seen that prob 0.674839 > 0.05, it can be concluded that there are no autocorrelation symptoms in the research model. hipothesis test f-statistic test is a test used to determine whether all independent variables included in the model simultaneously affect the dependent variable. the criterion for this test is that if the calculated f value > f table or the significance probability value (prob) < (0.05) is met, then the independent variables together have an effect on the dependent variable. the t-statistical test is also known as the partial regression coefficient. this test is used to show the magnitude of the influence of each independent variable individually on the dependent variable. the criteria for the t-statistical test are t-count > t-table or the significance is <. 0.05. if these criteria are met, the independent variable individually or partially affects the dependent variable. mukhammad yazid afandi: antecendent of macroprudential indicator on baznaz funding collection| 209 table 10. hypothesis test using rem variable coefficient std. error t-statistic prob. c -41.77804 4.103042 -10.18221 0.0000 ipm 0.157357 0.045801 3.435712 0.0007 log(pdrb) 1.134918 0.174008 6.522202 0.0000 log(ppk) 0.954548 0.367911 2.594506 0.0101 log(ump) 3.392444 0.340972 9.949332 0.0000 effects specification s.d. rho cross-section random 0.888725 0.4489 idiosyncratic random 0.984792 0.5511 weighted statistics r-squared 0.578684 mean dependent var 8.359689 adjusted r-squared 0.571513 s.d. dependent var 1.636294 s.e. of regression 0.994580 sum squared resid 232.4596 f-statistic 80.69419 durbin-watson stat 1.147230 prob(f-statistic) 0.000000 unweighted statistics r-squared 0.618316 mean dependent var 21.83885 sum squared resid 406.9820 durbin-watson stat 0.655273 based on the estimation results above, it can be concluded that simultaneously all variables have a significant effect on the collection of zis (f < 0.05). while partially, the following equation can be arranged; zis = -41,778 + 0,157*hdiit + 1,135*gdpit + 0,955*ipcit + 3,392*pmwit impact between human development index and zis collection this shows that the rise or fall of the hdi variable will affect the size of the zis. this result is similar to rohman & afandi’s finding 34 states that a higher hdi value will increase the level of zis collection. this is because improving the quality of human resources affects the number of productive workers, which in turn also affects the productivity of goods and services. an increase in productivity activities accompanied by knowledge and a good level of health certainly has added value that can optimize income35. islam has also emphasized five points of islamic law that must be maintained, namely hifdzud diin (guarding religion), hifdzun nafs (protecting oneself), hifdzul 'aql (maintaining reason), hifdzun nasl (guarding offspring), 34 rohman and afandi, “analisis pengaruh variabel makro dan mikro ekonomi terhadap penghimpunan zakat di indonesia.” 35 lutfi and fitria, “analisis pengaruh zakat, infaq, shadaqah (zis), indeks pembangunan manusian (ipm), tingkat pengangguran terbuka (tpt) dan kemiskinan terhadap pertumbuhan ekonomi di provinsi sumatera barat tahun 2017-2020.” 210 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 and hifdzul maal (keeping property). where these basic elements are also contained in the human development indices (hdi). these indices are the index of the quality of human life which includes: increased life expectancy and health, high education, and a high standard of living. thus, the increasing quality of hr (human resource) will increase the amount of hr income. until finally the community can carry out their zakat obligations, and in the end, the goal of zis is to provide opportunities for recipients of zis funds to improve their standard of living36. impact between gross domestic product and zis collection the result shows that the gdp variable affects the size of the zis. the higher the income of the community, the higher the level of consumption, and the higher the level of consumption, the higher the demand for goods and services which automatically increase the production of goods and services so as to encourage indonesia's economic growth37. the increase in national income comes from an increase in the number of domestic goods and services production, an increase in investment, an increase in people's purchasing power, and an increase in operational activities that help increase production levels. new industries as well as existing industries are growing rapidly. new jobs will be created at a reasonable wage rate, which will have an impact on per capita income growth. this then increases the amount of property on the object of zakat, so that it will increase zis receipts. therefore, when the income of the community increases, the income of individuals, corporations and zakat also increases. as well as research by rohman & afandi38 which states that there is a positive influence between economic growth and the level of zis collection. the higher the level of economic growth of a country, the more zis collection will be. gross domestic product is one of the benchmarks for people's welfare. with increased welfare, it will certainly increase one's ability to pay zakat (because it has reached the nishab) and other worship such as infaq and alms that do not require nishab. 36 putri and mintaroem, “determinan islamic human development index (ihdi) provinsi jawa timur tahun 2001-2016.” 37 qoyyim and widuhung, “analisis strategi penyaluran dana zakat, infak, sedekah (zis) dan tingkat inflasi terhadap pertumbuhan ekonomi di indonesia pada periode 20152019.” 38 rohman and afandi, “analisis pengaruh variabel makro dan mikro ekonomi terhadap penghimpunan zakat di indonesia.” mukhammad yazid afandi: antecendent of macroprudential indicator on baznaz funding collection| 211 impact between income per capita and zis collection the results show that the income per capita variable affects the size of the zis. income per capita or grdp per capita is the average income of the population per individual in a region. so that income per capita can be said as one of the benchmarks of people's welfare. those with high incomes tend to be perceived as richer than those with low incomes. therefore, when per capita income increases and their needs have been met, and the nishab is reached, then a person is obliged to pay zakat. therefore, the results of this study are the same as those of susilowati39, desky40, pristi & setiawan41 which conclude that per capita income has a positive influence on the level of zis collection. impact between provincial minimum wage and zis collection the result shows that the pmw variable affects the size of the zis. the existence of the lowest salary policy is expected to be able to close the gap in the wage system that occurs and in order to help the community be able to meet their daily needs. according to woyanti42, the minimum wage policy aims to maintain the level of decent living needs (khl). the increase in the pmw will affect the national economy because people's purchasing power increases in line with the increase in the wage level. strengthening public purchasing power will have a positive impact on the regional economy and the national economy as a whole. this increase in public consumption can also facilitate the emergence of new types of businesses. as a result, the potential for new jobs will increase, unemployment and poverty will decrease, and in the end it will encourage people to be able to pay zakat (muzakki), not just as recipients of zakat (mustahiq). the results of this study are the same as the research of lutfi & fitria43 which shows that there is a positive influence between the ump and the level of zakat acceptance. conclusion 39 susilowati, “effect of macroeconomic indicators against zis payments in the national amil zakat agency (baznas) 2013-2017.” 40 desky, “analisis faktor-faktor determinan pada motivasi membayar zakat.” 41 pristi and setiawan, “analisis faktor pendapatan dan religiusitas dalam mempengaruhi minat muzakki dalam membayar zakat profesi.” 42 woyanti, “pengaruh pertumbuhan ekonomi dan ump terhadap kemiskinan di jawa tenagah pra dan pasca desentralisasi fiskal.” 43 lutfi and fitria, “analisis pengaruh zakat, infaq, shadaqah (zis), indeks pembangunan manusian (ipm), tingkat pengangguran terbuka (tpt) dan kemiskinan terhadap pertumbuhan ekonomi di provinsi sumatera barat tahun 2017-2020.” 212 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 indonesia has great potential in the collection and distribution of zis. however, the fact is that to this day this potential is still only a discourse due to the fact that the realization of zis revenue is still far from what it should have been. nevertheless, the state's efforts as policy makers need to consider macro policies to improve the standard of living which can be measured through the hdi indicator which then affects economic growth so that it is hoped that per capita income will increase and the provincial minimum wage will increase. so in general, the role of macro policy aims to improve the standard of living of the community in the aggregate. this study finds that improving the quality of human resources affects the number of productive workers, which in turn also affects the productivity of goods and services. increased productivity activities accompanied by knowledge and a good level of health certainly have added value that can optimize income. until finally the community has the potential to carry out their zakat obligations, and in the end, the goal of zis is to provide opportunities for recipients of zis funds to improve their standard of living. the increase in national income comes from an increase in the number of domestic goods and services production, an increase in investment, an increase in people's purchasing power, and an increase in operational activities that help increase production levels. new jobs will be created at a reasonable wage rate, which will have an impact on per capita income growth. this then increases the amount of property on the object of zakat, so that it will increase zis receipts. therefore, when the income of the community increases, the income of individuals, corporations and zakat also increases. the existence of the lowest salary policy is expected to be able to close the gap in the wage system that occurs and in order to help the community be able to meet their daily needs. strengthening public purchasing power will have a positive impact on the regional economy and the national economy as a whole. this increase in public consumption can also facilitate the emergence of new types of businesses. as a result, the potential for new jobs will increase, unemployment and poverty will decrease, and in the end it will encourage people to be able to pay zakat (muzakki), not just as recipients of zakat (mustahiq). however, the main thing that has not been resolved is how to increase public awareness regarding the importance of increasing the obligation to pay zis. however, if the government is able to manage macroeconomic policies so that it can increase people's income, but public awareness is not educated then it will be the next problem. mukhammad yazid afandi: antecendent of macroprudential indicator on baznaz funding collection| 213 bibliography ainulyaqin, muhammad hamdan, and hendro lutin. “pengaruh pengeluaran dana program penghimpunan dana zakat” 06, no. 01 (2021): 40–46. asnaini. “minat muzakki membayar zakat melalui lembaga (studi kasus di provinsi bengkulu).” nuansa x, no. 1 (2017): 66–74. baznas. zakat in time of covid-19 pandemic: evidence from world zakat forum. edited by baznas. jakarta: center of strategic studies – the national board of zakat (puskas baznas), 2020. https://drive.google.com/file/d/1mudt9gre2xoiho1zl0lffhfnf2rm0wp b/view. beik, irfan. “analisis peran zakat dalam mengurangi kemiskinan: studi kasus dompet dhuafa republika.” pemikiran dan gagasan 2, no. january 2009 (2009): 45–53. boedirochminarni, arfida. umkm “kreatif” di masa covid-19. edited by m. s. wahyudi s. and hendra kusuma. 1st ed. ummpress, 2020. https://books.google.co.id/books?id=zcwoeaaaqbaj&lpg=pa95&ots=b ma25_kti8&lr&hl=id&pg=pa94#v=onepage&q&f=false. charities aid foundation. “caf world giving index 2021,” 2021. desky, harjoni. “analisis faktor-faktor determinan pada motivasi membayar zakat.” jurnal al mabhats 1, no. 1 (2016): 1–11. dina islamiyati, ira humaira hany,. “pengaruh zis dan faktor makro ekonomi terhadap tingkat kemiskinan di indonesia.” jurnal ekonomi 25, no. 1 (2020): 118. https://doi.org/10.24912/je.v25i1.631. ghozali, imam. aplikasi analisis multivariate dengan program ibm spss 21. 7th ed. semarang: badan penerbit universitas diponegoro., 2013. gujarati, damodar n. gujarati: basic econometrics, fourth edition. new york, 2004. haidir, m samsul. “revitalisasi pendistribusian zakat produktif sebagai upaya pengentasan kemiskinan di era modern.” muqtasid: jurnal ekonomi dan perbankan syariah 10, no. 1 (2019): 57. https://doi.org/10.18326/muqtasid.v10i1.57-68. kairupan, siestri pristina. produk domestik regional bruto (pdrb), iflasi dan belanja daerah pengarihnya terhadap kesempatan kerja di sulawesi utara tahun 2000-2012. jurnal emba, issued 2013. lutfi, mohammad, and mallika nurwin fitria. “analisis pengaruh zakat, infaq, shadaqah (zis), indeks pembangunan manusian (ipm), tingkat pengangguran terbuka (tpt) dan kemiskinan terhadap pertumbuhan ekonomi di provinsi sumatera barat tahun 2017-2020” 6, no. 1 (2023): 70–83. meiliana, dina. “analisis pengaruh upah minimum dan distribusi dana zakat, infaq, shadaqah terhadap jumlah kemiskinan di 21 provinsi indonesia tahun 2014-2017.” jurnal ilmiah mahasiswa feb, 2019. https://jimfeb.ub.ac.id/index.php/jimfeb/article/view/6173. murobbi, muhammad najib, and hardius usman. “pengaruh zakat, infak 214 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 sedekah, dan inflasi terhadap kemiskinan di indonesia.” jesya (jurnal ekonomi & ekonomi syariah) 4, no. 2 (2021): 846–57. https://doi.org/10.36778/jesya.v4i2.390. nasar, m. fuad. capita selecta 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https://doi.org/10.20473/vol6iss20197pp1410-1420. qoyyim, sarah hasanah, and sisca debyola widuhung. “analisis strategi penyaluran dana zakat, infak, sedekah (zis) dan tingkat inflasi terhadap pertumbuhan ekonomi di indonesia pada periode 2015-2019.” jurnal al azhar indonesia seri ilmu sosial 1, no. 2 (2020): 53. https://doi.org/10.36722/jaiss.v1i2.460. rohman, catur hidayatur, and akhsyim afandi. “analisis pengaruh variabel makro dan mikro ekonomi terhadap penghimpunan zakat di indonesia.” fair value: jurnal ilmiah akuntansi dan keuangan 5, no. 3 (2022): 1438– 46. https://doi.org/10.32670/fairvalue.v5i3.2469. saripudin, udin. “filantropi islam dan pemberdayaan ekonomi.” bisnis : jurnal bisnis dan manajemen islam 4, no. 2 (2016): 165. https://doi.org/10.21043/bisnis.v4i2.2697. sekaran, uma. research methods for business (metode penelitian untuk bisnis). 4th ed. jakarta: salemba empat, 2006. susilowati, neneng. “effect of macroeconomic indicators against zis payments in the national amil zakat agency (baznas) 2013-2017.” technium social sciences journal 1 (2021). www.techniumscience.com. widarjono, agus. ekonometrika teori dan aplikasi. yogyakarta: ekonisia fe uii, 2013. wijaya, hendri, irfan syauqi beik, and bagus sartono. “pengaruh kualitas layanan perbankan terhadap kepuasan dan loyalitas nasabah bank syariah xyz di jakarta.” jurnal aplikasi bisnis dan manajemen 3, no. 3 (september 25, 2017): 417–417. https://doi.org/10.17358/jabm.3.3.417. woyanti, nenik. “pengaruh pertumbuhan ekonomi dan ump terhadap kemiskinan di jawa tenagah pra dan pasca desentralisasi fiskal.” media mukhammad yazid afandi: antecendent of macroprudential indicator on baznaz funding collection| 215 ekonomi dan manajemen 28, no. 2 (2013): 28–43. ajis: academic journal of islamic studies vol. 3, no. 2, december 2018 iain curup – bengkulu | p-issn 2580-3174, e-issn 2580-3190 available online: http://journal.staincurup.ac.id/index.php/ajis building students’ islamic characters through information, communication dan technology literacy eka sartika1, suparjo2, ihsan nul hakim3, dadan supardan4 1uin raden fatah palembang, 2iain purwokerto, 3iain curup, 4uin mataram 1 ekasartika_uin@radenfatah.ac.id. 2suparjohusain73@gmail.com 3sanulhakim1974@gmail.com 4dadan_65@ymail.com abstract: in today’s digital world, technology has contributed to an expanded understanding of literacy. besides having literacy skills, today’s students – millennials also need technology skills for communicating, investigating, accessing, and using information, thinking critically about messages inherent in new media. teachers and staff development need to learn the use of technology as well as guiding and opening the students’ perspective where the technology will help them to support the muslim world. the use of ict is not only to create the generation with the advanced knowledge in technology but also to have the islamic character in the future. it is bringing about new opportunity for educators, because it can provide powerful support to educational innovation in creating future generation with islamic characters. in short, this article is mainly about how the convergence of both literacy instruction and ict in staff development can help in promoting future generation with islamic characters. keywords: students and teachers, ict literacy, islamic character, emotion mailto:ekasartika_uin@radenfatah.ac.id 116 | ajis, vol. 3 no. 2, dec 2018 introduction due to the advance changing in the information and communication technology (ict) these days, educators need to open and bring innovative learning experience to their students. khan, hasan, and clement (2012, p. 61) claimed that ict has turned out to be an effective educational technology which promotes some dramatic changes in teaching and learning processes. blurton believes that access to digital tools, applications, and networks continues to grow worldwide and media are increasingly available in digital form, ict-use in education can be expected to increase dramatically (1999, p. 1). the use of the technology in the improvement of the communication and economy is undertaking the most important aspect in our daily basis. investments in information and communication technologies (ict) are seen as a key driver of productivity growth (niebel, 2017, p. 197). the invention, discovery, and widespread adoption of the internet brought about profound change in society. martins, gonçalves, oliveira, cota, and branco (2016) state for education, the use of technology provides teachers and students with a better diverse teaching and learning style. khan, hasan, and clement (2012) define the term ict as applied to education, are those technologies include computers, the internet, broadcasting technologies (radio and television), and telephony that can facilitate not only delivery of instruction, but also learning processes itself. we can see that the whole educational process is centered in the communication and information, by that we can maximized the use of ict by adopting it in our educational system. however, to support the use of ict optimally in the classroom, not only teachers, and the schools’ staff – librarian, lab. assistant, administration as well as headmaster – have to be literate with ict eka sartika, et. al., building student’s … | 117 but also they have to be have a good english literacy, since most of the introductory of the ict are english based. as mentioned by hill (2006-2008, p.3) in diem (2011, p.15) in english, literacy, is mentioned in literacies (plural) because it’s not only limited in the reading and writing skills but also included the four language aspects and other aspects that related to information communication technology. literacy instruction traditionally refers to the teaching of basic literacy skills-reading, writing, listening, and speaking. in today’s digital world, however, technology has contributed to an expanded understanding of literacy. it proves that english literacy makes a strong corelation to the needs for teachers and schools’ staff to help and support themselves in the use of the technology. schools need to have teachers and staff development in ict and english literacy. because by having the knowledge in the use of ict and english literacy, it eases their job in providing learning material for students. kolo and breiter (2009) state that ict-based innovations are relevant in the context of education for at least two main reasons: first of all, future workplaces in a knowledge society increasingly depend on ict and therefore its use is regulated by curricula (e.g. oecd 1996). media and information literacy in this respect is a basic competence for participation in the knowledge society (e.g. jenkins 2007). additionally, ict-based innovations are also seen as a new means for teaching in a variety of subjects to support studentcentred learning processes (e.g. kozma 2003, p. 89) but only that, we, the teachers and staffs, should take part on the controlling of the use the technology itself. as nasr (2005) stated we are responsible for creating an awareness of what is really involved for muslims when it comes to the adoption of modern technology. and in this domain, in fact, a number of people in the west have a much greater awareness of the dangers of 118 | ajis, vol. 3 no. 2, dec 2018 technology than do people in asia or africa, who are on the receiving end of modern technology, and this itself is one of the major issues that should be discussed. social media which become the role model to our young generation or well-known as millennials shows corruption, bullying, vandalism, dishonesty. it has become their everyday consumption. al yousef (2006) cited in younes and al-zoubi (2015, p. 85) who conducted a study under a title of the "advantages and disadvantages of modern technologies studying the negative effects on the health of the individual." the study pointed out that in the case of addiction to the use of the internet, this will lead to a loss of self-control, the neglect of personal status, poor relations and communication in the social environment. the study confirmed that the risk of internet addiction is increasing among people who enjoy free access to it, as a case of university students. no wonder when the achievements of scores in the national exam are stained by various case of dishonesty. the ministry of national education has tried to develop a character building in schools with various types of training of character building for teachers, publication of character building teaching materials, socialization of character building in every level of education as it is stated in the implementation of character education manual (2011). in q.s al – a’raf: 31 mentioned that allah hates something that is excessive: “o children of adam, take your adornment at every masjid, and eat and drink, but be not excessive. indeed, he likes not those who commit excess”. (qs. al-a’raf: 31) it is clear that allah suggests us to do something appropriately, since we do realize that too much of something will bring us harm. when used appropriately, different facilities of ict are said to help expand access to education, strengthen the relevance of education to the increasingly workplace, and raise educational quality by, among others, helping make teaching and learning into an eka sartika, et. al., building student’s … | 119 engaging, active process connected to real life (usman, 2013, p. 359.) in short, we can consider that by having the proficiency in ict, teachers and staffs can maximized the integration of ict and students’ character building in education. ict literacy: definition and aspects literacy is reading, writing, speaking, and listening and involves the knowledge and skill required to engage in activities required for effective functioning in community (hill, p.3). while according to unesco, literacy is the ability to identify, understand, interpret, create, communicate, and compute, using printed and written materials associated with varying contexts. literacy involves a continuum of learning in enabling individuals to achieve their goals, to develop their knowledge and potential, and to participate fully in their community and wider society. ict is set of tools that let us to conviniently communicate, easily create and share as well as digitally store information, data, pictures, videos, etc. as blurton defines ict as a diverse set of technological tools and resources used to communicate, and to create, disseminate, store, and manage information (1999, p. 1). the international ict literacy panel (2002, p. 2) in its report stated “ict literacy is using digital technology, communications tools, and/or networks to access, manage, integrate, evaluate, and create information in order to function in a knowledge society.” further asabere and enguah (2012) believe that modern learning technology or information and communication technology (ict) is the tools, facilities, processes, and equipment that provide the storing all of kind of information in the environment including voice, text, data, graphics and video (p. 62). wilson, scalise, gochyyev (2015, p.2) believe that the concept of ict literacy has changed a great deal during these years: from a conceptualization as a specific domain of knowledge about 120 | ajis, vol. 3 no. 2, dec 2018 computers to an understanding of it as a domain-general or transversal 21st century skill. in doing so, they initially provide a brief summary of the idea of a 21st century skill. unesco (2016) in their report mentioned that ict have become pervasive in modern societies as tools for transforming education systems, supporting economic development through the creation of new products and services, providing access to information and expertise to support improvements in agriculture, health and education, and connecting communities, teachers and students. wilson, et al trace the conceptual changes in the idea of ict literacy in four main steps: 1. ict is as a concentration of core knowledge and skills about computers and its use, coalescing into the concept of ict literacy in the early years of the field. 2. the transition to a view of ict literacy as a broad set of skills that have links to many traditional and non-traditional school subjects, and the move to technology integration in education. 3. ict literacy expressed as progress variables that are essential tools for the design of curriculum and assessments. the “progress” view depicts the need to understand initial ict knowledge likely to emerge followed by a developing picture of mastery. 4. the impact of the “network” perspective into ict—the critical need for building the power of virtual skills through proficiency with networks of people, information, tools, and resources. barriers faced in the use of ict in education by implementing ict in the classroom, teachers can offer better quality education to their students. khan, hasan, and clement eka sartika, et. al., building student’s … | 121 (2012) believe that ict can promote international collaboration and networking in education and professional development. ict will be able to provide more flexible and effective ways for lifelong professional development for today's teachers. however, the students and teachers readiness need to be considered in the order to actualize the use of ict in the classroom. the process is hindered by a number of barriers. laabidi and laabidi mention that large classes, lack of computers, lack of internet and insufficient technical support are the most essential barriers discouraging teachers from integrating technology in their teaching practices. this work suggests that the effective integration of information and communication technology in teaching is impeded by several distinctive constraining factors (2016, p. 188.) moreover bingimlas (2009, p. 243) focuses on the teacher-level and school-level barriers to begin with. 122 | ajis, vol. 3 no. 2, dec 2018 further, umar and jalil (2012, p. 5676) divided the barriers into three main aspects, namely administrative issues, facilities, and their attitudes. in the administrative aspect, they found that time limit for the students to use ict facilities in school is the highest component in the barriers of the ict in education, next thing was the students are not allowed to use ict facilities without their teachers monitoring the session and ict rooms and labs are always locked. meanwhile, in the aspect of ict facility, students claimed that computers in their schools are often malfunctioning. also, the computers available in schools are claimed to be outdated and using slow processor and the programs or software available are different than the ones they are using at home. nevertheless, in terms of attitude, the respondents disagree that computers in school are not user-friendly. ertmer (1999), for instance, divides the barriers into two main classes: first-order and second-order barriers. first-order barriers stand for those difficulties concerning basically various kinds of resources such as equipment, time, training and support. this means that if teachers do not have enough materials, it will be very hard if not impossible to obtain a satisfactory integration. the second-order barriers relate to teachers’ underlying beliefs about teaching and learning. the use of ict in the classroom besides having basic literacy skills, today’s the teachers and the staff development, and students also need technology skills for communicating, investigating, accessing, and using information, computing, thinking critically about messages inherent in new media, and understanding and evaluating data. alt (2018) believes that with the rapid changes in ict, professional development with relation to ict usages in the classroom is essential in order to keep up with those changes and developments. eka sartika, et. al., building student’s … | 123 it is important to note that earlier icts continue to play a critical role in education worldwide. new information technologies are increasingly being adapted and integrated into educational process. according to duhaney (2000), there are some new forms of technology involved in supporting education, such as computers, video discs, dvd, desktop videoconferencing, and internet. recently, there has been a groundswell of interest in how computers and the internet can be best harnessed to improve the efficiency and effectiveness of education at all levels and in both formal and non-formal education. tinio (2003) mentioned that, icts are a potentially powerful tool for extending educational opportunities, both formal and non-formal. then, tinio (203) also mentioned that there are three kinds of learning types converted with ict. the first one is e-learning. it is a learning type which is most commonly associated with higher education and corporate training, e-learning encompasses learning at all levels, that uses an information network—the internet, an intranet or extranet—whether wholly or in part, for course delivery, interaction, evaluation and/or facilitation. then, it is not common term for learning type but it exists. it is blended learning. this refers to learning models that combine traditional classroom practice with e-learning solutions. for instance, students in a traditional class can be assigned both print-based and online materials, have online mentoring sessions with teacher through chat, and are subscribed to a class email list. next, open and distance learning is defined as a way of providing learning opportunities that is characterized by the separation of teacher and learner in time or place, or both time and place. furthermore, those three learning types are not always applied in some schools or universities. the use of ict in the education actually has been started in indonesia since the early 90’s, it started with the use of simple media like radio or audio tape, though it used in limited place 124 | ajis, vol. 3 no. 2, dec 2018 especially for the formal or non-formal institution in the city. however, some teachers are not familiar with these icts. actually, the role of teachers is very important in ict literacy. as nasr (2005) mentioned we are responsible for creating an awareness of what is really involved for muslims when it comes to the adoption of modern technology. and in this domain, in fact, a number of people in the west have a much greater awareness of the dangers of technology than do people in asia or africa, who are on the receiving end of modern technology, and this itself is one of the major issues that should be discussed. the professional development of ict to teachers and staff to promote students with islamic characters it is important to have a professional development to teachers and staff to support their performance in the teaching and learning process. as mentioned in the thesaurus of the eric database cited in lecaroz (2000, p. 76) that it includes individual development, continuing education, and in-service education or staff development, as well as, curriculum writing, peer collaboration, study groups, peer coaching or mentoring, classroom visitation, attendance of conferences, action research, publication of papers, etc. lecaroz (2000, p. 76) states that professional development activities are varied because they have to serve teachers and administrators not only at different levels of instruction or management but also at different points in their career development. it is important to have teachers and staff in the professional development since it is a key process in improving learner performance. however, other issues rose up in the implementation of ict in the classroom. is it safe for students to access any kind of contents provides by the internet? how about to the inappropriate material contents using ict? government official in hong kong recently warned, “while the internet is a powerful source of information, it eka sartika, et. al., building student’s … | 125 can also pollute young minds, so teachers should give guidance on the moral hazards in today’s computer age” (moy, 1998). further, blurton suggests that: ict manufacturers are introducing ways of overcoming the problem of school children being able to access content deemed inappropriate by local schools and parents. such tools include “proxy servers” and “filtering” software. a proxy server is a computer on the school network on which educators can store pre-screened and approved information. use of a proxy server limits student access to only those resources placed on the local server. “filtering” software scans incoming information for specific words, phrases, or websites and blocks access to banned content (blurton, 1999, p. 42) further borko and putnam (1995, p. 56) mentioned that effective professional development should include an explicit focus on teachers’ learning and development of professional knowledge, opportunities for teachers to examine their thinking and beliefs about teaching and learning, and opportunities for teachers to construct their own knowledge in an environment that supports and encourages risk taking and reflection (borko & putnam, 1995, p. 56). in conclusion, by having enough knowledge in the use of ict, teachers don’t have to feel anxiety over being replaced by technology or losing their authority in the classroom and of course it needs support from every staff related to this process, such as education administration, technical support specialist, as well as the head master. in order to ict integration programs to be effective and sustainable, tinio (2000, p. 23) explains that administrators themselves must be competent in the use of the technology, and they must have a broad understanding of the technical, curricular, administrative, financial, and social dimensions of ict use in education. and tinio believes that without on-site technical support, much time and money may be lost due to technical 126 | ajis, vol. 3 no. 2, dec 2018 breakdowns. but most importantly, teachers play the main role in the application of ict in the class room, hannafin and savenye identify in tinio (2000, p. 22) that some of the reasons for this reluctance: poor software design, skepticism about the effectiveness of computers in improving learning outcomes, lack of administrative support, increased time and effort needed to learn the technology and how to use it for teaching, and the fear of losing their authority in the classroom as it becomes more learnercentered. these are all issues that must be addressed by both preservice teacher education and in-service teacher professional development programs if schools and other educational institutions are to fully exploit the potential of computers and the internet as educational tools. though character education is everybody’s responsibilities staff development, teachers, administrators, superintendents, head master, parents, as well as students themselves especially islamic characters and it is important to establish that character education is wanted and needed. research shows that the correct use of modern technologies require a comprehensive understanding to the reality of change that happens to the community. thus, this requires concerted efforts through full cooperation among all sectors of society, from family to government institutions, along with the presence of useful awareness programs supervised by these institutions and pursued by the family to utilize the modern technologies accurately in order to ensure and protect the future generations. younes and al-zoubi (2015, p. 85) the one who play the most important role in the implementation on molding the students’ character is teacher, starts from they are pre-service teachers until they become the teachers in their classroom, since we can say that teachers are the one who have the opportunity interact with the students in the classroom. according to integrating ict into pre-service teacher education programs: challenge and response, “there is an eka sartika, et. al., building student’s … | 127 expectation that contemporary teacher education programs prepare graduates use ict effectively as an integral dimension of their teaching and their students’ learning” (p.2). narvaez & lapsley (2008) state that effective teaching or moral character aligns with best practice instruction for academic achievement. furthermore they note that pre-service teachers should consider not only how instructional practice influences academic learning but also how it shapes student character development. solomon, watson & battistich (2001) as cited in narvaez & lapsley believe that effective teaching promotes both moral and academic excellence. higgins & moseley (2001, p. 16) hold that an important component in the use of ict in the process is information about pupils’ progress so that beliefs about effective practices generally, and about the effective use of ict in particular, are grounded in the impact that such beliefs and practices have on pupils’ learning. besides transferring knowledge, teachers also have to educate and guide the students in islamic rules. the best filtering tool is having faith (iman) and virtue (taqwa). internet gives people the permission to act freely in almost everything. however, they are responsible for how they manage their freedom. freedom and choice are related to responsibility, and everyone is responsible for his freedom and choice. (hosseini, ramchahi, & yusuf, 2014, p. 138) further hosseini, ramchahi, & yusuf (2014, p. 138) said freedom and the right to choose between good and evil is an ongoing test. allah almighty says:                                   128 | ajis, vol. 3 no. 2, dec 2018 the human soul-the way he moulded it and inspired it with knowledge of its evil and its good bears witness to the fact that indeed he, who cleanses it [of all impiety]shall be successful while he, who corrupts it shall face doom.” (qs. al-syams: 7-10) all of this integrate won’t achieved its purpose without any support from head master as the decision maker to the authority. because to achieved it, a school needs to have an open-minded head master and the openness from the teacher to learn something new for the sake of the students and hopefully the professional development can be done in a long-term, teacher-directed, and as flexible as possible in order for the program to be success. building students’ islamic characters through ict islam does not need computers; in many parts of the ‘muslim world’, islam is practised without computer interfaces or the use of a mouse, and the internet may remain a rumour or a luxury in the hands of an elite. so, why write about islam and the internet? bunt (2014, p.1) said that although islam as a religion would function effectively, a substantial minority of muslims and islamic organisations would be bereft of their significant propagation and networking tool, unable to dialogue, research and disseminate their message to followers or to interested (muslim and other) observers. some would be bound by the shackles of state censorship, unable to access other forms of media, and restricted in the forms of local and global contact and dialogue facilitated through the internet. here’s the islamic characters play its role. ibrahim, hassan, and hashsim said that (2016, p. 51) instilling islamic ethics in the mind of muslim students are considered as one of the fundamental objectives of islamic education and the establishment of islamic schools. the character building in islam means to learn value and follow all those moral values which islam has focused on and to avoid all those traits which islam determines as unpleasant. the eka sartika, et. al., building student’s … | 129 moral system of islam enables an individual to distinguish between right and wrong and live his life accordingly (muhaimin, 2014, p. 15). further al-attas mentioned (1979) “the purpose of islamic education is not to cram the pupil’s head with facts but to prepare them for a life of purity and sincerity. this total commitment to character-building based on the ideals of islamic ethics is the highest goal of islamic education”. we do realize that it creates vary styles of learning and provide students choices to broader their horizon. as it believes by koc (2005, p. 2) that technology allows us to better serve the diverse learning styles of our students and educate them for a wider range of intelligence. for teachers being mastered in the use of ict in the classroom will maximized students’ in gaining the targeted knowledge. ibrahim, et al (2016, p. 51) found that instructional video drama is considered to be a useful and an appropriate learning resource for islamic education, because it relates to both theoretical and ethical aspects of knowledge. according to lecaroz (2000, p. 78) the developments in technology influence two important aspects of education. one is the way schools train prospective teachers (pre-service) and the other is how schools design continuing education for their teachers to learn on the job either at the physical workplace or at virtual learning (in-service). to these teachers, lecaroz (2000, p. 83) believes that technology offers both the tools and the opportunities to draw a personal road map that would bring them to better practice and to becoming an active contributor to growth of new knowledge. some researchers argue that ict has the potential to support current pedagogy and improve attainment within the frameworks that schools already operate (e.g. underwood & brown, 1997 on the role of ils): these may perhaps be called retrospective pedagogies for ict. honey & moeller (1990) suggest that unless teaching practices change, technology will not be widely integrated 130 | ajis, vol. 3 no. 2, dec 2018 into primary classrooms because of a mismatch between teachers’ beliefs about teaching and learning, and their perceived value of educational ict. furthermore, there is also growing evidence that existing approaches to teaching and learning have a powerful inertia and that schools tend to assimilate, rather than accommodate new approaches, particularly with ict (tyack & cuban, 1995). as the implementation of character education manual (2011) published by the ministry of national education mentioned that a good character education must involve moral knowing, loving good (moral feeling), and moral action so that the embodiment of students behavior can be formed (p.2). furthermore, according to pusat kurikulum pengembangan dan pendidikan budaya dan karakter bangsa: pedoman sekolah (2009, p. 9 – 10) there are 18 values identified in the education unity, religious, honest, tolerate, discipline, hard work, creativity, independent, democratic, curiosity, spirit of nationalism, achievement, communicative, peace, reading habit, environmental care, social, responsible. as it is mentioned by the universal peace federation, usa in introduction to character building (2011, p. 25) once consensus about the need for character education is built, a committee or committees may be formed to study exactly what the stakeholders want emphasized in a character education program. it states that there are many different programs available and the committee might want to design their own program. they might want to take an eclectic approach. by integrating the use of ict and islamic character in harmony, students are expected to have balance knowledge to build their character. tinio (2003, p. 6 – 7) adds one of the most commonly cited reasons for using icts in the classroom has been to better prepare the current generation of students for a workplace where icts, particularly computers, the internet and related technologies, are becoming more and more ubiquitous. she believes that eka sartika, et. al., building student’s … | 131 technological literacy, or the ability to use icts effectively and efficiently, is thus seen as representing a competitive edge in an increasingly globalizing job market. research shows that teachers who use computers do so because their conceptions of using ict already fit within their existing notions of effective teaching practices (hadley & sheingold, 1993) or that they assimilate innovative practices using ict according to these beliefs (drenoyianni & selwood, 1998; moseley et al, 1999; higgins & miller, 2000). in other words, by the time teachers get used to with ict, it would mold their perception in the use of technology. with the development of teacher knowledge in the use of ict in the classroom, they are expected to be mentors for students in optimizing their knowledge in the use of technology as a preparation for students in the future that requires them to have the ability to empower the technology, to compete with other nations that have prior knowledge in the use of ict their classroom. more than that, teacher can use the ict as one of the media for students to be the future generation with islamic character. at the end, the support, respectively, not only come from the teacher and educational staff but also come from parents that playing the most important role when students are not at school. according to islamic educational, scientific and cultural organization (2009) it is necessary for both education professionals and parents to raise their voice to the denunciation of the excesses and contentious content that can be found in the internet by having ethical reflection and sensitize its users to the risks of ‘cultural standardization’ caused by the ‘internet landslide’. conclusion 132 | ajis, vol. 3 no. 2, dec 2018 some teachers have through indifference or intellectual incompetence or through circumstances, for tons of reasons. the lack of time, lack of opportunities due to the remote locations to get in touch with, lack of resources and many others. with ict, it offers the tools and same opportunities to help teachers assume a personal responsibility for shaping their learning. although technology can be very helpful in providing much useful information to wider their targeted knowledge, there is another issues face by teachers in the validity information available in the internet. as peace (1998, p. 394) mention cited in blurton (1999, p. 49) “while a wide realm of information is available on the internet, it must be remembered that there is no monitoring agency and no restriction on posting false information for all to see”. however, peace recommends, “care must be taken by the instructor that students are made well aware of this situation, and that policies are develop to deal with the inevitable dilemma raised by a student citing incorrect information, found legitimately on the internet, in support of a flawed argument” (peace, 1998, p. 394). teachers can’t be replaced by the massive improvement of the technology. teachers and staff development works hand in hand in providing the suitable needs for students in empowering the technology to enrich their knowledge. as we know now, teachers are not the only source for students to broaden their knowledge, technology also plays the important role in the education. but teachers don’t have to feel anxiety to be replaced by the technology, because teachers can be the integrator, guide, architect and facilitator to improve their way of teaching and learning style especially in guiding the students to grow up in enviroment that has high morality. as tirmizi mentioned in his hadist “they asked what is the best thing given to man?” he replied: “best moral character” (tirmizi). along with the students teachers become colearners and discover new things in this digital era. eka sartika, et. al., building student’s … | 133 bibliorgaphy adeyemi, b. 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(2000). ict and pre-service teacher education:towards an integrated approach, 67-75. retrieved from http://www2.unescobkk.org/elib/publications/aceidconf7/ictpre service.pdf https://doi.org/10.1016/j.tsc.2015.05.001 http://www2.unescobkk.org/elib/publications/aceidconf7/ictpreservice.pdf http://www2.unescobkk.org/elib/publications/aceidconf7/ictpreservice.pdf 138 | ajis, vol. 3 no. 2, dec 2018 prinsip kepemimpinan the arrival and development of islam in rejang lebong regency lukman asha sekolah tinggi agama islam negeri (stain) curup asha.lukman@gmail.com abstract: the arrival of islam in the 7th century to the world is considered by historians as the builder of a new world with new thinking, new ideals, new culture and civilization. for more than fourteen centuries since the prophet muhammad spread the new teachings in theology monotheistic, areas of individual life, the field of public life, and the state, islamic civilization has been widespread ranging from spanish territory to the citadel of china, from the valley of the river volga in russia to southeast asia, and even later almost to the whole world, including indonesia, sumatra and bengkulu. islam was spread in various ways, such as through activites of trade, agriculture, education, establishment of a mosque, and getting marriage so that islam has spread throughout the corners of the country in ground water included in rejang lebong regency. keywords: islam, rejang lebong introduction islam as one of the biggest religion in the world nowsday appeared and developed in arab land was found by muhammad because it was one of the reactions of the foolishness of human being at the time. long time ago, they did not follow rules which had been taught by other prophets before. it was the reasons why they worship on statue, murder, adultery, and reign bad action. the first time of islam was developed around 612 in meccah. due to the fact that its development got opposition and challenging in environment, muhammad then moved (hijrah) to madinah in 622. here, islam developed until it was known all over the world. muhammad 58 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 established a good government based islamic religion, so that he disseminated it in many areas. 1 the arrival of islam into the region of rejang lebong then needs to be retrieved from a historical perspective about the process of the development of islam comprehensively. in 30 hijri or 651 ad which was only about 20 years after the death of the prophet muhammad, caliph uthman ibn affan ra sended a delegation to china to introduce islami that has not been long standing. during four years, the delegates turned out to uthman had stopped in the islands nusantara. some years later, in 674 ad, the umayyads had established a trading base on the west coast of indonesia's population sumatera. this is the first acquaintance with the islam. since the sailors and muslim merchants continued to arrive, century after century, they bought products from this land while preaching.2 gradually, the indigenous population converted into islam although it was not massively. moreover, aceh was the most western area of the archipelago, was the first to accept islam. even in aceh first islamic kingdom in indonesia was established, namely pasai. from pasai, it spreaded to several places in sumatra, padang and benguku finally reached rejang lebong. research method kind of this research is a qualitative descriptive research because it gives description of the facts in a systematic, factual and accurate manner. moreover, the research reports contain excerpts of data to illustrate the presentation. the data come from interviews texts, pictures or photos, and documents. moleong states that the purpose of qualitative research is to understand the phenomenon experienced by the subject holistically and descriptive study in a particular context as natural. it is supported by sugiyono that method of qualitative research is a research method that is based on the philosophy postpositivisme, used to examine the condition of natural objects (as his opponent was an experiment) where the 1 ramayulis, sejarah pendidikan islam, (jakarta: kalam mulia, 2012), h. 23. 2 dr. khoiruddin nasution, pengantar studi islam, (yogyakarta: teras, 2011), h. 34. lukman asha: the arrival and development of islam in rejang lebong | 59 researcher is as key instrument, sampling, data source are purposive and snowball, gathering techniques with triangulation (combined), data analysis are inductive/qualitative and qualitative research results further emphasize the significance of the generalization. to find and obtain the data of this study, the researcher used two data sources as in the following: 1. sources of human data, consisting of all persons who were perceived by the researcher can provide data on the history of islamic civilization in rejang lebong, such as head of the distric, imam, chairman of the consultative council of indigenous peoples (bma), community leaders, leaders of social organizations, the village head and residents residing in the district in rejang lebong regency deemed to know and understand the historical development of islam in rejang lebong. 2. the non-human resources data which consist of documents that have a relatonship with the focus of research. to obtain the expected results of this research requires qualitative data which are expressed in narrative form or phrase. it can be a general description of areas generalization which consists of object that has qualities and specific characteristics defined by the researchers to learn and then be deduced. thus, the population in the study is area rejang lebong. furthermore, the sample of this research are the following villages, namely talang benih and talang rimbo in the district of curup, dusun sawah and tabarenah in the district of north curup, bandung marga and sentral baru in the district of bermani ulu raya, talang ulu in the district of east curup, sambirejo in the district of selupuh rejang, lubuk ubar in the district of south curup, mojo rejo in the subdistrict of sindang kelingi, kepala curup in the district of binduriang. this kind of this research is field research. in order to facilitate data collection in its processing, this study used the following methods: 1. interview, which is used to collect data relating to the response community leaders, community leaders, heads of organizations and people who know the history of incoming and development processes of islam in rejang lebong. 60 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 2. observation, which is used to make observations and record data or information that are necessary and required in accordance with the problems that followed. 3. documentation, which is used to collect data relating to the entry and development of islam in rejang lebong. 4. questionnaires, which are used to collect data related to public response about the progress and effects of the arrival of islam to the diversity of society. this questionnaire was formed in openended questions to gather public response descriptively. analysis of the data is a very important step in conducting a research. after writer obtained the materials and the necessary data, then the data were examined, and analyzed (analysis content) was then taken to a conclusion. so, in this case the writer used method inductive, a study that departs from factors that are specific, concrete events, then from the fact that special or concrete events are drawn one generalization or conclusion of a general nature. the process of the coming of islam to rejang lebong the process arrival of islam in rejang lebong can be seen from the first time which it entered the province of bengkulu. at least, when it was described, so one can see from the four stages (period), namely as it is understood that rejang tribe who lived in the mountains (flea lebong) until 1859 were never influenced by the british colonial government in bengkulu and netherlands government in palembang. this fact was proved by the firmness of tribal culture holds rejang customs. as a reference of islam in rejang lebong defined by the presence of one or several foreign muslim people in rejang lebong, artifacts one or several natives who had embraced islam and islam has been institutionalized in society. at the beginning period of islamic development in the archipelago, rejang lebong was historically not yet known. districk level ii of rejang lebong lebong which was once onderafdeeling during the reign of netherlands.3 bengkulu was already inhabited by new immigrants from asia mingle with early humans around 4000-2000 bc. some of them 3 prof. dr. h. jalaluddin, masuk dan berkembangnya islam di sumatra selatan, seminar fakultas ushuluddin tahun 1989 lukman asha: the arrival and development of islam in rejang lebong | 61 lived in rural area, while others inhabited coastal areas. it is the forerunner of neo-malayan tribes. tribes in bengkulu are divided itu several group such as rejang tribe (rejang lebong and south bengkulu), serawai/ pasemah (south bengkulu), kaur (bintuhan), lembak in the city of bengkulu and around palak curup), bengkulu (bengkulu city) and ketahun tribes (muko-muko).4 islam came to bengkulu in the xv century (from java) when a war between acehbengkulu occured twice in the sixteenth and seventeenth centuries, sultanates in bengkulu: selebar, sungai limau, and anak sungai. fleet aceh opened to attack selebar. big ships aceh waiting aircraft carrier at sea with the large troops, while the smaller ships are entered planer river. parties of selebar were able to withstand the attack which were due to close river planer with obstacles so that the big ship aceh was not able to provide help to the troops who entered first colonial came of bengkulu such as in the following: in 1664 voc established a representative in bengkulu, but six years later the dutch closed office for a while and reopened it in 1824. on june 24, 1685 united kingdom came into bengkulu, but they landed in tikus island (1 km from the center of the city of bengkulu), and they were welcomed by their commercial agent. they did not enter the port selebar (areas of baai island) because the ship of sultan banten and the dutch ship docked there. august 16, 1695 signed agrement between british and bengkulu. the contents were about monopoly pepper, approval to build lodges, and prosecute people who do wrong. britain continues to expand its territory to muko-muko. in 1692, british established posts in triamang, lais, ketahun, ipuh, bantal, seblat (1700), then in 1701, they expanded the area towards seluma, manna, kaur, and krui. in 1718, british built marlborough fort after establishing york fort. bengkulu people were as a threat for uk in bantal, mukomuko, a popular uprising led by sultan mansyur and sultan sulaiman. that is why the british needed to build the forts. the rebellion (1719) made the uk worried and finally left bengkulu. 4 edi su’ud abd. salam, seminar sehari masuknya islam di rejang lebong, 1989 62 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 in 1724, british came back again with a better contract, which was signed on 17 april 1724 in december 15, 1793 captain hamilton, chairman of the british navy was killed by bengkulu people. then in 1807, they again killed the resident thomas parr. on march 17, 1824 traktaat london ( london treaty) that was about the exchanges an area between the british colony and the netherlands including bengkulu that was handed over to the dutch by the british and dutch gived singapore to the british.5 in indonesian history, bengkulu province also has a prominent role. according to h. abdullah siddik (bengkulu history: 1500-1990, balai pustaka, 1996), in the colonial era, bengkulu was taken atention by western colonialist countries, particularly it was because of earth overlow. in 1511, european traders such british and dutch began bustling sailed down the west coast of sumatra, aceh, through the south sunda banten. 6 in 1685, with the reason expansion of pepper gardens, british began to stay in bengkulu. so, that era began the cultivation of pepper to the people. recorded, england survived for 139 years in bengkulu. bengkulu people's suffering continued with the transition of power from britain to the netherlands. in 1724, as a consequence of their agreement (treaty of london). even invaders atrocities peaked when japan ruled the country. being occupied without a sense of humanity that not only gave the suffering of the people, but it also evoked resistance due to have trampled the noble values and noble traditions surrounding communities. over a century later, heroic action against thecolonialism still continued to be seen. there has been contribution of bengkulu people for indonesia independence including in the period of maintaining independence. february 23, 1942 the japanese invaded to curup city and continued to bengkulu city and massacred many people. bengkulu was approved as a province on 18 november 1968, which has ten regencies, namely bengkulu municipality, rejang lebong 5 wahidun nurdin jang jaya, seminar sehari masuknya islam di rejang lebong, 1989 6prof. dr. h. abdullah sidik, hukuma adat rejang, (jakarta: balai pustaka, 1980), p. 40. lukman asha: the arrival and development of islam in rejang lebong | 63 regency, lebong regency, kepahiang regency, north bengkulu regency, mukomuko regency, middle bengkulu regency, south bengkulu regency, kaur regency and seluma regency. 7 it has also become one of the chains that is always noted by history. one reason is because this rafflesia land, the republic of indonesia's first president, sukarno had undergone exiled by the colonial government for four years, 1938-1942. seokarno then fell in love in this province. he fell in love with one of muhammadiyah members, named fatmawati. the daughter who was born in the village of malabero, bengkulu city, february 5, 1923 that is the only child of the couple hasan din (figures muhammadiyah bengkulu) and siti chadijah. 8 furthermore, seokarno got married to fatmawati in 1943 when she aged 20 years. they had five children, namely guntur soekarnoputra, megawati soekarnoputri, rachmawati soekarnoputri, sukmawati soekarnoputri and guruh soekarnoputra. when seokarno became president of the republic of indonesia, ibu fatmawati became a mother country. heirloom red-white flag being hoisted when the proclamation of august 17, 1945, was stiching by her hand. on november 18, 1968, on the basis of government regulation, number 9/1967 junto 20/1968, residency of bengkulu opened to become one of the provinces in the republic of indonesia 26th with ali amin as governor of bengkulu. 9 after the expiration of hindu buddhist kingdoms in indonesia, then appeared some islamic kingdoms in indonesia, as follows: the kingdom of samudra pasai, aceh, demak, pajang, mataram, bantam, cirebon, makassar, ternate, tidore and banjar. however, for these kingdoms will be discussed in the next article. this topic will discuss the process of arrival and development of islam to the rejang lebong. the arrival of islam in rejang lebong developed with various ways as in the following explanation. through the process of getting marriage 7prof. dr. sudarwan danim, bengkulu dalam angka, seminar nasional, may 10, 2010. 8buya mukhtar yatim, menggagas pendidikan sejarah di indonesia, seminar nasional, may 5, 1999. 9ibid. 64 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 according to customary law in native rejang came from exogamy regarding to marriages, which is marriage outside petulai (clan) .this can be proved from marriages that occurred between biku bembo of juru petulai kalang with jenggai daughter of petulai bermani. this fact can still be seen on the facts that are still found in the customary law rejang until today. they also impose a fine like golden kutei as a penalty for an offense to marry someone sepetulai and a ban on dancing with the girl's attendant petulai tubeui with footman/girl tubeui merigi. this exogamy marriage in her native tribes rejang shaped mating line and then appeared in the form of mating semendo due to the influence of traditional minang kabau so in rejang culturehas two mating types. 10 this is the original customs of rejang. marriage system inline with exogamy is not only nature but also ensures lineage partilineal. thus the customary marriage semendo at rejang community is an exception in the tribe rejang because this form of marriage is seen that the degree of male lower than women. moreover, the influence of malay and islam is believed by people who say equality rejang make rejang against forms of marriage semendo. prohibition of marriage in society rejang same with islamic law, namely: 1. it is based on religious differences. 2. the relationship of kinship or consanguinity or by marriage. 3. because of one dairy, based on letter an-nisa verse 23. so the development of islam in rejang lebong was caused by the religion of islam, good manners, and the ban on marriage laws are executed in accordance with islam. marriage has also become one of the ways people rejang to expand and accelerate the development of the islamic religion, these developments can be seen also on the ability of children rejang married to children of other areas, as well as gospel. through the process of trading the second way of spreading islam in society of rejang is through trading.it can be seen from the majority of the economic life of society rejang namely agriculture, plantation. productions of plantations and 10abdullah sani, adat perkawinan suku rejang, (curup: bma, 1992), p. 17. lukman asha: the arrival and development of islam in rejang lebong | 65 their farm are established rejang community partner with other regions, in order to sell the product of their farm. basically people rejang only sell their crops around the territory rejang, but along with the rapid results from their farm, community rejang began a cooperation partner with other regions, both neighboring communities as well as to areas outside the city of bengkulu, in shipping do people rejang make religious teaching that they have influenced the cultures of other areas, so the teachings of islam would rise and from newcomers to the rejang also bring the teachings of islam that they're running, there was a meeting customs, culture and the teachings of islam that is increasingly rapidly. if we remember, the early days of rejang tribe comes from petulai, each headed by a ajai (leader), after rupture petulai tubeui became biku ix and parts viii in lebong and merigi outside lebong which was held deliberations massively attended by leaders sindang four, ulu musi, sindang beliti, renah coastal and renah ketahun in lebong. the meetings are set each area follows the customary and the rights and obligations of each. from the results of deliberations successfully established depati government column four, limo with rajo depati domiciled in lebong. meanwhile, in the coastal badger had stood two great kingdoms and river width planer. both of the kingdoms have a relationship with the great kingdom of aceh in the northern and with the kingdom of banten in the southern. 11 since fortugis captured malacca in 1511 aceh-shifting trade flows pariaman-selebar and banten, which was originally the strait of malaccapalembang-surbaya. banten kingdom led by pelatihan in 1527 attacked the round sunda kelapa ruled by the portuguese so that the expansion of the area was done and the spread of islam there. then he expanded into the area of the sunda strait islam, namely lampung and bengkulu. 12 11prof. dr. h. abdullah sidik, loc. cit., p. 78. 12prof. dr. h. jalaluddin, masuk dan berkembangnya islamdi sumatra, (palembang: fu-iain raden fatah, 1989), p. 57-59. 66 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 through the spread of the arts through blending of rejang society that is increasingly diverse makes this region grows by regional art that of which is not only born of rejang indigenous communities but also the migrants as we know today, rejang land was already populated by many communities, bandung, java, batak and padang. from the various types of public culture, then it arises various community traditions as diverse as traditional dance area of bandung, which symbolizes islam, javanese art is loaded with educational and contains the teachings of islam, the dance of batak also partly symbolizes the teachings of islam, art padang has a value of islamic teachings, thus with any of the various arts rejang original. through educational process islamization also was occurred through education wich based education schools, boarding schools also began to grow. by the time, there are many sons and daughters of graduates who returned to the area to establish the various schools of islamic-based and lodges were also developed based learning islam. actually, teaching and islamic education have been started after the islamic community was formed in rejang lebong. education conducted in schools or in the cottage was guided by religious teachers, preacher, or kyai. the students who have passed will return to their hometown and will preach islam in their respective villages. even in rejang lebong has been established state islamic school (stain) curup which is initially faculty ushuluudin iain raden fatah palembang branch since 1964 who also became one of the means that the teaching of islam in the region. the development of islam in rejang lebong according to local figures to identifyspecifically the entry and development of islam in rejang lebong, researchers tried to meet some of the community leaders who are in the rejang lebong some district/village in rejang lebong. lukman asha: the arrival and development of islam in rejang lebong | 67 before invadation of japanese, islam was brought by the victims of war, who previously intends to seek life through farming or farming in the village talang gambir now known sukarami. they introduced islam to the population or tribe in the village sukarami, because at first the villagers do not know the religion, they only believe in the spirits of the ancestors or shamans. they not only teach the teachings of islam but also teach reading the quran. after they understand the teachings of islam and clever read quran, some of them moved to another village and was married to the local villagers, then developed islam in the subdistrict. 13 according to the opinion above, it can be known that islam was brought by the victims of war who want to look for life. they teach islam, then their students spread and then islam was developed there. islam came to village of padang ulak tanding in 1800s, but for the first time to bring and spread was not clear because there were many elder of village died. some people say; the advent of islam in the district of padang ulak tanding of the role of the merchants, they come to padang ulak tanding to trade, then there were settled there, and then bring people together to hold lectures and explain the teachings of islam, as well as teach reading the quran. after a few people who know the teachings of islam and convey to neighboring communities or communities living after switching. as result, islam was spreaded there. 14 the explanations above mean that islam entered in the district of padang ulak tanding was brought by the traders. then they taught the teachings of islam, after a few people know the teachings of islam and the teachings delivered to family and other people, then spreads and develops islam there. the entrence of islam into the district of curup is closely associated with the movement of the organization muhammadiyah and 'aisyiah because they are generally migrants and traders from java and west sumatra (padang), such as; h. djalal suyuti, muktar h. yatim, h. 13ja’aludin, an imam of sukarami village, an interview, july 5, 2013. 14abudri, a respected figure of padang ulak tanding village, an interview, july 6, 2013. 68 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 muluk, h. bandaro, h. zainuddin, most of them active in organsiasi muhammadiyah, enterprising with amar preaching the good and prohibiting evil, and they're always working to spread the teachings of islam " invite to goodness and prevent acts evil "they founded recitals, wake musholla eventual masjid, even each group (padang pariaman, padang maninjau, padang hard water, padang candung and groups other padang there have a mosque or surau. in surau held for their routine once a week, even in a major mosque muhammadiyah which was built in 1982 "al-jihad" was held taklim (lectures) regularly every eve prayer isha and after the dawn prayer, as well as provide drinks and food every morning. then also established the school kindergarten (raudatul atfal [ra]), islamic elementary school muhammadiyah (mim) sd muhammadiyah, mts, muhammadiyah, smp muhammadiyah, sma muhammadiyah, pga muhammadiyah, madrasah aliyah muhammadiyah (mam), smk muhammadiyah, pondok pesantren muhammadiyah, founded the place pengajians (tpa ), set up orphanages, manage madrasah diniyah, with islam so that entering and progressing in the district curup, especially in theses villages: pasar tengah, pasar baru, air sengak and kepala siring. 15 the description above gives an understanding that islam entered through the settlement, which was originally to trade or join a family, and built recitation, islamic organizations, established schools, established orphanages, turned religious preaching, preaching to the villages, eventually grows and develops islam in the district curup. islam came to this region brought by immigrants who deliberately to teach islam to the people, first of java (tarno), they invite elder people in the house of imam (mukhtar) and teach fiqh of worship, reading the quran, in exchange for one (1) quarts ( liter) of rice per person per month, as well as teachers from padang (nazarudin). further by abdul wahab of aceh, he came to teach fathers and opened schools government elementary school private (mis) is housed under community house dirt floor and were given a table of pelupu (bamboo), long bench made of bamboo, the first one are 15 drs. h. tarmizi syam, a respected figure of curup district community, an interview, july 8, 2013. lukman asha: the arrival and development of islam in rejang lebong | 69 conducted under the house of mr. tupa , then moved under the house of ali kera.jam 07:30 to 12:00 aforementioned teacher teaching at the school, the afternoon teaching the koran to children, the night gave lectures to the ladies and elder mother. then he returned to aceh and schools into terhendti, schools restart by asmawi of north bengkulu, where learning is still under house tupa, then rahik son of the village pal ix, a study under house ali kera, then people are consulted and agreed to buy the land mr. rusli (seli) paid in installments during the harvest of rice and coffee, ground the size of 100x50 m (5000m) then built the school simple thatched roofs walled pounded bamboos, then got a land grant from the aminuddin ha, community leaders dusun curup which became the schools government elementary school state (min) no. 1 village bandung marga subdistrict bur now, with the pattern on top and with the establishment of the school, then grew and developed the teachings of islam in bandung marga village and surrounding villages who were under bermani district of ulu raya. 16 the description of community leaders in bermani ulu raya above can be understood that islam was brought or spread by migrants deliberately to teach islamic religion, then founded a school, hold lectures against the fathers and mothers, from the fathers and mothers and children or students will then grows and develops islam in the subdistrict. the coming of islam to a small number of areas was brought by migrants from java who wants to plant coffee there. first, they lived in the cottage garden (gutter), over time the community around the gardens to grow and become a village, then built a small mosque where lectures and meeting place, there they teach the teachings of islam, and islam is growing and eventually developing states. 17 as stated by sunarman. it gives an understanding that islam entered the village of karang jaya subdistrict sindang kelingi through javanese migrants who want to farm coffee, which was originally settled in the 16 isbani, a respected figure of bermani ulu raya district community, an interview, july 10, 2013. 17sunarman, a respected figure of sindang kelingi district community, an interview, july 12, 2013. 70 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 garden, gradually became community and finally into the village. since the growing association of teachings has been given by mr. sunarman, so it developed in the sub-district. islam came to the region which is from muhammadiyah figures of rejang lebong who visit regularly to the village to give lectures, and then set up madrasyah ibtidaiyah muhammadiyah (mim), which still exists today, after school stood then ordered the cadres of muhammadiyah taught there, the morning teaching in schools, the afternoon teaching children recitals, lectures once a week fathers and mothers. thus, it grows and develops islam in the village talang ulu district of east curup. 18 thus, it means that islam goes to the village talang ulu district of east curup partly through muballigh or muballighah (male and female preacher) of muhammadiyah although in some villages were developed by other people first understand the teachings of islam, with their understanding of islam muhammadiyah islam entered the area based on the search and the opinion of old people earlier there, brought by migrants from java who had muslim and gardening air bang, over time people grow, both native and immigrant, and they consulted form a committee to set a timetable regular meetings are filled with lectures, initially in people's homes and then built a small mosque and recitation transferred to the mosque, thus grow and spread the teachings of islam there. 19 based on zainal arifin bakri above, there are similarities with the condition at some point earlier. islam entered which was carried by the java community that has a muslim who came to farming (farming) in the region, the settlers negotiate create prayer groups, and then build a mosque, then held recitation, then islam grow and develop in the region. islam entered rimbo recep and surrounding areas in the district curup south, stems brought by farmers tilling sawa, most of the java community another part of society rejang curup, they agreed every 18 h. mansyur, a respected figure of curup timur district community, an interview, july 14, 2013. 19 zainal arifin, a respected figure of curup tengah district community, an interview, juli 16, 2013. lukman asha: the arrival and development of islam in rejang lebong | 71 friday afternoon there recitation mothers, friday evening saturday recitation fathers , then established a place for their mosque in question, finally menyebarlah islamic teachings there and its surroundings. 20 those explanations mean that islam arrived in the district of curup south via the smallholders sawa, both coming from java and the local community, as head of the family continues to grow and there is an initiative set up a study to gain a knowledge of islam, and built mosque, then islam goes well and spread in the surrounding area. the entry of islam into selupuh rejang brought by perantawan java who came to farm vegetables (pulses) to the area, including himself, given the regional soil is quite fertile and suitable for farming vegetables, many javanese come to farm there, and then they are compact schedule regular meetings to hold lectures, wake mosque, so the study is going well and islam spread and flourish. 21 as mentioned by abdul mu'in, it can be concluded that islam arrived in the district rejang selupuh as well as several other districts, under the javanese migrants who want to cultivate vegetables, then they form associations, set up teaching, building a mosque, the teaching of islam. thus islam grows and develops. islam arrived in rejang lebong derived from palembang sultanate, due to the palembang sultanate muara beliti. muara beliti is the oldest castle in palembang west. whether muara beliti was no impact to the rejang lebong or if it was from bengkulu. it means that influence came from banten, because bengkulu been influenced by banten, then by force of tallo. 22 in year1404, a religious leader from arabic named ibn maulana arabia and is also called israel or ibn ibn makhdum stated, start developing through aceh pasai then to johor then cirebon. until the end 20 h. alfandi, a respected figure of curup selatan district community, an interview, july 15, 2013. 21 h. abdul muin, a respected figure of selupuh rejang dist district community, an interview, july 17, 2013. 22 h. sulaiman djas, islam dan masyarakat rejang lebong, materi seminar, fakultas ushuluddin curup, may 12, 1989. 72 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 of islamic rule in banten girang, from where islam crossing to lampung, bengkulu, and selebar. 23 then the development of islam can be seen from the history of education in the region of bengkulu, bengkulu spread islam in the 16th century the influence of islam is very large, especially in the fields of religion, social and cultural. this happened in the time of sultan maulana hasanuddin (1552-1570), when banten entrenched, this is the end of the influence of islam also spread to bengkulu.furthermore, according to the monograph bengkulu area; spread of islam occurred in bengkulu when falatehan has power in banten, sunda kelapa and cirebon, also in line with the growth of banten and sunda kelapa as a croud place with international trade. 24 from quotations before,it is clear that islam has grown in bengkulu, rejang lebong including areas around the 16th century from the effects of rapid trade and bustling of aceh banten and west sumatra who had already embraced islam. conclusion from discussion and results of analysis of the research on the development of islam in rejang lebong can be concluded as follows: 1. islam in rejang lebong 1960s was brought by migrants from java who want farming (farming). then immigrants come from aceh who want to spread the teachings of islam through lectures and established schools. then immigrants from padang came to trade and then teach the teachings of islam by establishing teaching and founded the mosque and school. 2. the spread and development of islam in rejang lebong undertaken by public or learners who already know the teachings of islam, either deliberately to spread the teachings of islam to another village, and due to marriage, moving place of business and adjourn plant. 3. the development of islam in rejang lebong fairly quickly and rapidly, it is characterized by the large number of mosques and 23 ibid. 24 prof. dr. h. jalaluddin, loc. cit., p. 99. lukman asha: the arrival and development of islam in rejang lebong | 73 mosque. the establishment of religious schools, raudatul atfal, madrasyah ibtidaiyah, madrasyah aliah even islamic high school. each village is the recitation of the father and the recitation of motherhood. every day islamic holidays celebrated with joy by inviting da'i or muballigh to deliver lectures.. bibliorgaphy edi su’ud abd.salam, seminar sehari masuknya islam di rejang lebong, 1989. ramayulis, sejarah pendidikan islam, (jakarta: kalam mulia, 2012) khoiruddin nasution, pengantar studi islam, (yogyakarta: teras, 2011) abdullah sidik, hukum adat rejang, (jakarta: balai pustaka, 1980) abdullah sani, adat perkawinan suku rejang,(curup: bma, 1992) jalaluddin, dkk, masuk dan berkembangnya islam di sumatra, (palembang: fuiain raden fatah, 1989) sulaiman djas, islam dan masyarakat rejang lebong, materi seminar, fakultas ushuluddin curup, may 12, 1989 sudarwan danim, bengkulu dalam angka, seminar nasional, may 10, 2010. buya mukhtar yatim, menggagas pendidikan sejarah di indonesia, seminar nasional, may 5, 1999. 74 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 1 study multiculturalism based on the koran nurjannah1, taklimudin2, busra febriyarni3 institut agama islam negeri (iain) curup, indonesia correspondence: nurjannah@iaincurup.ac.id abstract. the importance of multicultural education is expected to be a solution to society who have varian religion and culture as a potential evelopment process that can appreciate the plurality and heterogeneity of religions, languages and cultures. indonesia is an islamic majority with a variety of cultures that demand multicultural understanding. this paper aims to reveal the koran solutive efforts to create harmony in the midst of a multicultural society, so that prolonged social friction does not arise. this research is a literature review which foucus of studying the meaning of the koran which aims to explain the islamic view of multiculturalism. the results of this article is to know solutions of problems regarding multiculturalism based on the koran. this article discusses the terminology of multiculturalism, multiculturalism as a hypothesis, the term multiculturalism from the perspective of the koran, the harmony of society, multiculturalism from the perspective of the koran which provides solutions to multiculturalism based on the koran which is the way of life for people, especially those who are muslim. keywords: multiculturalism; alquran int r od u ct i on it is a fact that humans have various ethnicities, skin colors, religions, or nations. one nation that has such diversity is the indonesian, indonesian society is a society that can be seen at a very complex level of diversity, with a majority muslim community. societies with various diversity are known as multicultural societies. as institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 8, number 1, 2023 | page: 1-24 doi: http://doi.org/10.29240/ajis.v7i2.5534 academic journal of islamic studies mailto:nurjannah@iaincurup.ac.id 2 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 previously stated, multiculturalism is defined as diversity or difference between a culture and another culture, so that a multicultural society can be interpreted as a group of people who live and live permanently in a place that has its own culture and characteristics that are able to distinguish between one society and another. each society will produce its own culture which will become the hallmark of that society. this is where the term multiculturalism comes from, multiculturalism can be understood as a world view which is then embodied in the "politics of recognition". everyone is emphasized to respect each other and respect every culture that exists in society, whatever form a culture has or it must be accepted by everyone without discriminating between one culture and another, which is then framed within the framework of unity and difference as well as distinctiveness within a general framework of humanity.1 based on the multicultural concept stated above, it is understood that the core of multiculturalism is the willingness to accept other groups as a unit equally, regardless of differences in culture, ethnicity, gender, language, or religion. thus, multiculturalism emphasizes that with all their differences they are the same in the public sphere. this multiculturalism is a postulate that has a positive value in the eyes of the world, but on the other hand, in diversity and multiethnicity, language, customs and religion, it also contains vulnerabilities that can lead to conflicts of interest between groups, between ethnicities, between religions and between regions. when a person is unable to adapt, because of his cultural constraints, friction, sentiments, and fights will immediately surface which of course give rise to ethnic sentiments and other identities.2 according to robert w. hefner in today's modern-democratic life, there is no more worrisome threat to the modern dream of democratic citizenship than the occurrence of sharp ethnic, religious and linguistic divisions in society.3 based on the understanding and problems that occur due to the application of multiculturalism, it is important to know how the islamic view regarding 1 muhammad imarah, islam dan pluralisme, (jakarta: gema insani, 1999), p. 43 2 hamka haq, islam rahmah untuk bangsa (jakarta; pt. wahana semesta intermedia, 2009), h. 25. 3 mega hidayati, jurang di antara kita, (yogyakarta: kanisius, 2008), hal.24-26. nurjannah: study multiculturalism based on the koran| 3 multiculturalism which has been explained in the qur'an and its interpretation in providing the best solution. this paper aims to answer the following research questions: how is multicultural based on the koran?. this article is a study of the koran by looking at studies originating from previous studies, which are able to provide an overview of multiculturalism. the literature used in this article comes from trusted books and other references. these books discuss the content of the koran which has been studied as a solution to problems that will arise in the application of multiculturalism. r es u lts and dis cuss i on multiculturalism terminology in simple terms, multiculturalism means "cultural diversity". the term multicultural is often used to describe the condition of society which consists of different religions, races, languages, and cultures. 4 furthermore, in the scientific repertoire, the term multicultural is distinguished into several simpler expressions, such as plurality presupposing the existence of "more than one (many) things", diversity indicates that the existence of "more than one" is different, heterogeneous, and even cannot be equated, and multicultural itself.5 furthermore, it is said that multiculturalism comes from the phrase multi (many), culture (culture), then gets an accent of ism (school, ideology) which means a view that emphasizes the division of interactive cultures and one culture, but internally it is manifested from elements of culture. different. multiculturalism then becomes a cultural strategy that develops in countries that face ethnic and cultural plurality with a background of racial and gender discrimination, as well as the problem of multi-ethnic migrants and migrants of color. multiculturalism is a philosophy that is sometimes interpreted as an ideology that requires the unity of various groups with equal rights and political status in modern society. the term multiculturalism is also often used to describe the unity of different ethnic groups within a 4 tim penyusun, kamus besar bahasa indonesia (jakarta; pusat bahasa pendidikan nasional, 2008), h. 975 5 http://nurainiajeeng.wordpress.com/2013/01/06/multikulturalisme/ diakses 04 juli 2015. 4 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 country. in the indonesian context, religious differences are usually added, which are social and cultural entities that often transcend the boundaries of class, gender, and political ideology. lawrence a. blum, a professor at the university of massachusetts, explains that multiculturalism includes an understanding, appreciation, and assessment of one's culture, as well as respect for and curiosity about the ethnic cultures of others. various understandings of multiculturalism can be concluded that the essence of multiculturalism is about acceptance and appreciation of a culture, both one's own culture and the culture of others. lawrence further states that multiculturalism includes an understanding, appreciation, and assessment of one's culture, as well as respect and curiosity about other people's ethnic cultures. it involves an assessment of other people's cultures not in the sense of agreeing with all aspects of those cultures, but that the original can express value for its members. 6 the purpose of multiculturalism is for cooperation, equality, and appreciation in an increasingly complex world, and is no longer monoculture. this understanding invites us to be wiser in seeing differences and efforts to cooperate positively with those who are different. besides being aware of all forms of attitudes that can reduce multiculturalism itself. furthermore, multiculturalism is an ideology that recognizes and glorifies differences in equality, both individually and culturally. what is interesting here is the use of the word ideology as a description of the urgency of a life that respects differences, and views every diversity as natural and equal in human life. based on the multicultural concept stated above, it is understood that the core of multiculturalism is the willingness to accept other groups equally as a unit, regardless of differences in culture, ethnicity, gender, language, or religion. thus, multiculturalism emphasizes that despite all their differences they are the same in the public sphere. multiculturalism becomes a kind of new policy response to diversity. in other words, the existence of different communities is not enough; the most important 6 m. basman, “pengembangan pendidikan multikultual di pergurun tinggi” (makalah yang disajikan pada seminar nasional pendidikan m. basman, “pengembangan pendidikan multikultual di pergurun tinggi” (makalah yang disajikan pada seminar nasional pendidikan nurjannah: study multiculturalism based on the koran| 5 reason is that these communities are treated equally by the state. 7 furthermore, this multiculturalism will be the main reference for the realization of a multicultural society, because multiculturalism as an ideology will recognize and glorify differences in equality both individually and culturally. in this model of multiculturalism, a society (including a nation like indonesia) has a culture that is generally accepted in that society whose pattern is like a mosaic. the mosaic includes all the cultures of the smaller societies that make up the creation of the larger society, which has a culture like a mosaic. thus, multiculturalism is needed in the form of a peaceful and harmonious community life even though it consists of various cultural backgrounds. multiculturalism as a hypothesis islam is a religion of nature. that is, makrifat and faith in god are something that has been installed in humans. all humans are born in a state of fitrah, or on genuine cleanliness and clarity, and have been designed and installed in them to believe naturally in their creator. in islam, plurality, which is built on the original nature, individual tendencies, and differences of each party are included in the category of fitrah that has been outlined by allah swt. for all mankind. the fitrah can be shackled or restrained. however, it remains a sunnah of allah swt that cannot be changed or replaced. because this is the position of differences of opinion, plurality, and multiculturalism in the eyes of islam, the qur'an is the main source in finding and knowing the attitude of islam towards plurality and pluralism. thus, the concept of multiculturalism is not new in the eyes of islam, because the qur'an has always indicated that it is a divine creation and an eternal sunnah. as has been determined by allah, humans will never be one type but they are different as allah says in surah hud verses 118-119: ٕۡ َشبَٓء َسثَُّك نََجعََم ٱنَُّبَط أُيَّخ نَ ِحذَح ٗ َٔ ََٰٔ ٗ ٍَ ٌَ ُيۡخزَِهِفٛ ََل ََٚضانُٕ َٔ ۡىۗۡ إِ ١ٔٔٗ ُٓ ِنَك َخهَقَ ِنزََٰ َٔ ِحَى َسثَُّكَۚ َلَّ َيٍ سَّ ٍَ ِعٛ ًَ ٱنَُّبِط أَۡج َٔ ٍَ ٱۡنِجَُِّخ َََُّٓى ِي ٌَّ َج خُ َسثَِّك ََلَۡيََلَ ًَ ۡذ َكِه ًَّ رَ َٔٔٔ١ “and if your lord had willed, he would have made man a single people, but they always differ (opinions); except those on whom 7 http://nurainiajeeng.wordpress.com/2013/01/ 06/multikulturalisme/ diakses 04 juli 2022 http://nurainiajeeng.wordpress.com/2013/01/ 6 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 your lord has mercy. and that's why allah created them. the sentence (decision) of your lord has been fixed, "i will surely fill the hell with jinn and humans (the disobedient) all." if humans and their history began with adam and eve as one people in religion and the shari'a, the transformation of this one ummah into many ummahs has implications for the multicultural and the plurality of the shari'a of the apostles with various religious treatises. and, the plural or multi sunnah has existed since the beginning of human history, as the word of god in surah al baqarah verse 213: ٌَ ٱنَُّبُط أُيَّخ ِحذَح ٗ َكب ُ ٱنَُّجِِّٛ ٗ ََٰٔ ٍَ ٱنَُّبِط ٍَ ُيجَِِّّشِ ۧفَجَعََث ٱَّللَّ ۡٛ َت ثِٱۡنَحّقِ ِنَٛۡحُكَى ثَ ُُٓى ٱۡنِكزََٰ أَََضَل َيعَ َٔ ٍَ ُيُِزِسٚ َٔ ٍَ ٚ ُذ ثَۡغَٛۢ ُُٓى ٱۡنجَََُِّٰٛ ٍۢ ثَۡعِذ َيب َجبَٓءۡر ٍَ أُٔرُُِٕ ِي ِّ إَِلَّ ٱنَِّزٚ َيب ٱۡخزَهََف فِٛ َٔ َِّۚ ب ٱۡخزَهَفُٕاْ فِٛ ًَ ٍَ فِٛ ُ ٱنَِّزٚ َٓذَٖ ٱَّللَّ ُٓۡى فَ َُ ۡٛ ب ثَ طَءايَ َٰٗ ِصَشَٰ ِذ٘ َيٍ ََِّٚبُٓء إِنَ ۡٓ َٚ ُ ٱَّللَّ َٔ ِّۗۦۡ ٍَ ٱۡنَحّقِ ثِإِۡرَِ ِّ ِي ب ٱۡخزَهَفُٕاْ فِٛ ًَ ۡغزَِقٍٛى ٗ ُُٕاْ ِن ٖٕٔيُّ humans are one people (after disputes arise), then allah sent prophets, as warners, and allah sent down with them the true book, to judge between people about the matters they were in dispute. there is no difference about the book except that the book was brought to them, that is, after clear statements came to them, out of envy among themselves. so, allah guides those who believe in the truth about what they dispute by his will. and allah always guides whom he wills to the straight path. humans have the same character in the form of readiness to get lost. some of them are given more reasons to do good while others are prepared to go astray. that's why humans are then different from each other. it was here that allah sent prophets to them to instruct, to give glad tidings and warnings. however, those who benefit from these instructions are only believers who have been given guidance to decide what is disputed. allah will guide those who seek the truth, if they sincerely seek it. al-ashfahāni in his book mufradāt fi gharῐb al-qurān defines the term "ummah" as a whole group of people united by something, be it one religion, one time, or one place. the factor that unites them is nurjannah: study multiculturalism based on the koran| 7 destiny or human choice.8 the plural form of the phrase ummah is umam, and thus the ummah is a group of people united by one thing, which distinguishes them from other groups. the unifying factor is a character, nature, and innate-like divine creations for groups of animals that do not have a choice, and in natural units that unite human groups or the results of man's own synthetic choices, such as language, ethnicity, religion, or culture.9 thus it can be understood that in the past humans were one people. after this one period, it is followed by a period of plurality or diversity, whether it is treatises, apostles, or books. the ummah then began to multiply into generations, but their religion remained one, even though their shari'a became plural, as well as their holy book. allah swt. then provides legal provisions, through various holy books and with various shari'a, for various people on issues that become disputes between people, and the differences here are natural, not reprehensible. the essence of the attitude of the qur'an when plurality becomes plurality within the framework of unity is an attitude that sees it as the sunnah of allah swt. fit for all mankind. allah swt. creating diversity both in their physical, thought, and charity forms, so that every human being is like a different fingerprint within the framework of the unity of the human type. this understanding of the nature of plurality in the qur'an has been agreed upon by commentators from all backgrounds of their schools of thought throughout the ages. and previous scholars have made this multi-school, multi-ethnic, multi-cultural illat the creation of humans as stated by al-qurthubī, "because they are different from allah swt”.10 according to rasyid rida stated, as quoted by muhammad imarah, the indications show that allah swt. wanting diversity among human beings is to create them in a condition that is ready to differ both in knowledge, attitudes, opinions, feelings, and the consequences of it all, such as their desires and their choice of the work to be undertaken. this 8 abū al-qāsim abū al-husain ibn muhammad al-ragib al-ashfahānῐ, almufradāt fī gharīb alqur’ān (mesir, mushtafa al-bāb al-halābi, 1961), h. 23. 9 al-tahānawi, kasysyaf ishthilāhāt al-funūn (india; tp. p, 1892), h. 234. 10 abu ‘abdillah muhammad ibn ahmad, aljāmi li ahkām al-qur’ān, jilid ix (mesir: dār al-kātib al-‘arabī, 1967), 114-115. 8 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 includes religion, faith, obedience, or immorality. the difference is normal and natural in humans, and it contains scientific and practical benefits and benefits that do not appear to be superior without their existence. allah swt. has sent down religion for them to perfect their fitrah and to determine the law for them regarding the things they dispute with the book of allah which does not contain that debate. 11 the same interpretation was put forward by thaba'thabai by saying that differences in characters that lead to physical differences are something that cannot be avoided in the human world because indeed their body composition varies from one individual to another, so it has implications for differences in physical readiness. and psychic. coupled with the differences in potential situations and conditions, differences in tastes, habits, ethics, goals, and types of work are occupied as well as personal temperaments in each community group. if it did not exist, human society would not be able to live.12 multiculturalism or multiethnicity on a small scale or plurality and diversity on a large scale is a natural trait in human beings and they are created with readiness for it and destined. plurality and plurality are divine creations, not just something that is allowed or a kind of human right. differences and pluralism that have been naturalized by allah swt. for humans are for great divine wisdom. multiculturalism and pluralism are motivators for different parties to compete, push each other and compete, and each party struggles to win what is their specialty, and what makes them different from the others.13 in social reality, human character as a social creature requires cooperation between one another and living in groups. each group can be distinguished in terms of the beliefs and religions they profess, in terms of their ethnicity and geography, in terms of their political principles, in terms of their economic interests, in terms of their way of thinking and way of life (ideology), their customs and traditions. etc. in this regard, 11 muhammad rasyid ridha, tafsīr al-manār, jilid xii (beirut; dār al-fikr, t.th), h. 19 dan 22. 12 sayyid muhammad husain thabathabai, almizān fī tafsīr al-qur’an, jilid ii (beirut; t.p, 1972), h. 60 13 abu hayyan al-tauhidi, al-imtinā’ wa almu’annasah jilid iii (kairo; t.p, 1944), h. 99. nurjannah: study multiculturalism based on the koran| 9 the qur'an confirms that humans were created to live in groups and that it has wisdom, namely that they get to know each other (q.s. alhujurāt/49:13). ٍ ُكى ّيِ َٓب ٱنَُّبُط إََِّب َخهَۡقََُٰ أَُّٚ ٓ ُكۡى ُشعُٕة ٗ رََكشََٰٚ َجعَۡهََُٰ َٔ َٰٗ أَُثَ كُۡىَۚ ٗ َٔ ِ أَۡرقَىَٰ ٌَّ أَۡكَشَيُكۡى ِعُذَ ٱَّللَّ إِ اَْۚ ٕٓ قَجَبٓئَِم ِنزَعَبَسفُ َٔ ا َ َعِهٌٛى َخجِٛش ٌَّ ٱَّللَّ ٖٔ ٗ إِ o mankind, indeed, we created you from a male and a female and made you into nations and tribes so that you may know one another. verily, the most honorable of you in the sight of allah is the one who is most pious among you. verily allah is all-knowing, allknowing. o, people! indeed, we have created you from a male and a female, that is, from the same offspring, namely adam and eve. all humans have the same degree of humanity, there is no difference between one tribe and another. then we made you into nations and tribes so that you might know one another and thus help one another, instead of making fun of one another and being hostile to one another. allah does not like people who show arrogance with descent, wealth, or rank because indeed the most honorable among you in the sight of allah is the one who is the most pious. therefore, try to increase piety to become a noble person in the sight of allah. indeed, allah is all-knowing of all things, both external and hidden, all-aware that not a single human movement or deed escapes his knowledge. but it is also emphasized that humans were created in a weak state (q.s. al-nisa/4:28). ٍُ َضِعٛفب ََغَٰ ُخِهَق ٱۡۡلِ َٔ ُ أٌَ َُٚخفَِّف َعُُكۡىَۚ ١ُِٕٚشٚذُ ٱَّللَّ allah wants to lighten you, and humans are made weak. the term multiculturalism in the perspective of the qur'an the plurality of religions, ethnicities, languages, and customs is a nation's wealth. as a multicultural nation, indonesia could live in peace and harmony in society. these differences cannot be categorized as a factor of dispute. new differences become serious problems if accompanied by blind fanaticism. islam itself, as a religion that has the largest adherents in indonesia, teaches tolerance of differences that 10 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 exist among its adherents. islam's appreciation of differences is born of the belief that differences are not a barrier to the creation of unity. in the qur'an, several verses discuss multiculturalism. the epistemological basis for multiculturalism in the qur'anic discourse is human dignity, from which emerges a set of human rights that must be respected and protected, which is the ethical foundation for multiculturalism. in interpreting the qur’an about multiculturalism, there are two important things to note. first, the qur'an does not only speak to muslims but speaks to many people, both christians, jews, and others. in the qur'an there are expressions such as o believers (yā ayyuḥa alladżīna āmanū), o humans (yā ayyuḥa al-nās), o unbelievers (yā ayyuḥa al-kāfirūn), and so on, which prove that the qur'an in at that time it was not only talking to one side, the muslims, but also speaking to many parties. second, the qur’an talks about multicultural things. many voices are reflected by the qur'an, which speaks to many representations, there are voices for muhammad, there are voices that are spoken by allah himself, and there are voices that are conveyed to the rest of mankind. in essence, the qur’an has recognized the idea of multiculturalism in the sense of cultural diversity based on religion, ethnicity, and others. even normatively, the qur'an recognizes that humans are made into nations (syu'ūban) and tribes (qabāil) so that they know and respect each other, as stated in q.s.al-ḥujurāt (49):13, even so, if allah swt. wish he would have only made this human race one, according to his word in q.s. al-syrā (42):8.18 a. the similarity of human origin the basis of multicultural epistemology in the qur'an is the similarity of human origins. ٍۡ َعهٍَق ٍَ ِي ََغَٰ َٕخهََق ٱۡۡلِ he has made man from a clot of blood the word 'alaq in the arabic dictionary is used in the sense of a clot of blood, also in the sense of a worm found in water when an animal drinks it, it gets stuck in its throat. many scholars of the past understood the above verse in the first sense. however, some understand it in the nurjannah: study multiculturalism based on the koran| 11 sense of something that hangs on the wall of the uterus. this is because embryologists claim that after the encounter between the sperm and the ovary it proceeds and divides into two, then four, then eight, and so on while moving towards the gestational sac and sticking together and entering the uterine wall. the word 'alaq can also be understood as talking about the nature of humans as social beings who cannot live alone, but always depend on others.14 in the verse of the qur'an which is often referred to as the similarity of human origin is q.s. al-nisa (4):1 which reads as follows: َٓب انَُّبُط ارَّقُٕا َسثَُّكىُ ا َٚب أَُّٚ ب ِسَجبَلا َكثِٛشا ًَ ُٓ ثَثَّ ِيُْ َٔ ب َٓ َج ْٔ َٓب َص ُْ َخهََق ِي َٔ اِحذَحٍ َٔ ٍْ ََْفٍظ انَِّز٘ َخهَقَُكْى ِي ُْٛكْى َسقِٛجاب ٌَ َعهَ َ َكب ٌَّ َّللاَّ اَْلَْسَحبَو َۚ إِ َٔ ِّ ٌَ ثِ َ انَِّز٘ رََغبَءنُٕ ارَّقُٕا َّللاَّ َٔ ََِغبءا َۚ َٔ o mankind, fear your lord, who created you from a single person, and from him, allah created his wife; and from them, allah brought forth many males and females. and fear allah who by (using) his name you ask one another, and (maintain) friendly relations. verily, allah is always watching over you and watching over you. according to the quraish shibah, the verse that commands mankind, which calls out: o mankind, fear god who has created you from one nafs (soul). from that one nafs he created a mate, and from that pair of nafs he then multiplied many males and females. verily from that one nafs you came from. fear allah, where you ask for everything you need and whose name you call in every affair. keep the ties of kinship and do not break the ties of kinship, both near and far. verily allah is always watching over you. none of your business is hidden from him. allah will repay it all. this verse is full of controversy because it contains words that have multiple interpretations. the mufassirs also have different opinions on what exactly is meant by nafsiwwahidah ("oneself). the mu'tabar commentary books from the jumhur circles such as tafsir al-tabarῐ interpret what is meant by the terms contained in the qs. al-nisa '(4):1, is the prophet adam, the same opinion was expressed by ibn kathir in his commentary tafsir ibn katsr, imam zamakhsyari in the 14 m. quraish shihab, tafsir al-misbah pesan, kesan dan keserasian al-qur'an, jilid xv (jakarta: lentera hati, 2002), h. 459. 12 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 interpretation of al-kasysyaf, al-burūsawῐ in the interpretation of rūh albayān, al-alusi in the interpretation of ruh al-ma' āni.23 the three verses that have been listed above in substance invite all humans to always establish a loving relationship between human beings. therefore, verse 1 of surah al-nisa, although it was revealed in medina which is usually called to people who believe (yā ayyuḥā alladzina āmanū), for the sake of unity and unity, this verse invites all human beings universally, believers and non-believers, without distinction of religion, ethnicity, nation, and color of skin: o mankind, fear your lord who created you from one. in addition, important information from the verses above shows the difference between the process of the creation of adam and eve with the process of the creation of humans after adam. however, apart from these differences, they have substantially in common, namely the physical element. based on equality, this creation has an impact on understanding human equality. even though it is factually understood that humans are different from one another in terms of gender, skin color, ethnicity, race, mindset, and so on, from a human perspective all humans are entitled to the same treatment. further implications can be understood from the verse above if it is associated with the understanding of multiculturalism that every human being can accept each other, help each other, and care for and understand each other, without distinguishing between differences, with the assumption that the origin of the creation of all humans is the same. it was narrated from abi hurairah ra that the prophet muhammad saw said: "be afraid of bad thoughts, indeed bad thoughts are the worst news stories and do not look for other people's disgrace, envy, hate and hostility to one another. and be servants of allah who are brothers to each other. b. difference as with unity, the difference is a necessity. islam is very tolerant of differences that exist among its adherents, so it is natural to conclude that differences are sunnatullah contained in people's lives. the nurjannah: study multiculturalism based on the koran| 13 diversity of society in all aspects involved can no longer be avoided. all attempts to create unity among differences and coercion end in failure.15 in the qur'an, several verses highlight the differences. muhammad hasan al-himsi has researched and found 16 surahs in the qur'an that express differences among humans. thus, in addition to emphasizing many similarities in origin, the qur'an also warns of differences in the human environment. differences become the second important issue after the similarity of human origins. human differences occupy the second largest position after letters discussing the unity of human origins. the differences here include human differences in their obedience to god as in al-zukḥrūf, al-jātsiyah, and al-syrā. humans are mapped between those who are willing to accept god's guidance and those who refuse, those who believe, and those who disbelieve. the differences are also aimed at the division into religious sects. different human characteristics are revealed by the qur'an, one of which is in q.s. al-baqarah (2): 155-157. ِش ٱنصََّٰ ثَِِّّ َٔ ِدۗۡ َشَٰ ًَ ٱنثَّ َٔ ٱَۡلََفُِظ َٔ ِل ََٰٕ ٍَ ٱَۡلَۡي ََۡقص ّيِ َٔ ٱۡنُجٕعِ َٔ ِف ٕۡ ٍَ ٱۡنَخ ء ّيِ ۡٙ ََُّكى ثَِِّ َٕ نََُۡجهُ َٔ ٍَ ٘٘ٔجِِشٚ ِصٛجَخ ُٓى يُّ جَۡز ٍَ إِرَآ أََصَٰ ٌَ ٗ ٱنَِّزٚ ِجعُٕ ِّ َسَٰ ۡٛ إََِّبٓ إِنَ َٔ ِ اْ إََِّب َّلِلَّ ٕٓ د ٙ٘ٔقَبنُ ََٰٕ ۡى َصهَ ِٓ ۡٛ ئَِك َعهَ ٓ نََٰ ْٔ ۡى ٗ أُ ِٓ ثِّ ٍ سَّ ّيِ خ ًَ َسۡح َٔ ٗ ٌَ زَذُٔ ۡٓ ًُ ئَِك ُُْى ٱۡن ٓ نََٰ ْٔ أُ َٔ ٗٔ٘١ and indeed, we will give you a trial, with a little fear, hunger, lack of wealth, soul, and fruit. and give glad tidings to those who are patient. (i.e.) those who when disaster strikes, they say: "inna lillahi wa innaa ilaihi raaji'uun. they are the ones who receive the perfect blessing and mercy from their lord and they are the ones who are guided. the word patience above means holding back the lust not to violate religious orders. this patience will end with the blessings of a perfect life, abundant grace, and guidance both in overcoming difficulties and sorrows as well as directions to the path of worldly and hereafter happiness.16 patience can also be interpreted as mental resilience in enduring challenges and suffering or determination in 15 zamroni, pendidikan demokrasi (yogyakarta; ombak, 2013), h. 96. 16 mardan, wawasan al-qur'an tentang malapetaka (tangeran; pustaka arif, 2009), h. 305. 14 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 pursuing efforts and struggles.17 in addition to the patient character, gratitude is also one of the characteristics of mankind that also enriches the nuances of life in society. the character of gratitude or not humans is found in q.s. al-naml (27): 40. in the qur'an, the word shukr is usually confronted with the word kufr. this is because gratitude is also interpreted to show something to the surface, while kufr is the opposite, namely forgetting favors and covering them up.18 the appearance of god's favors, among others, is in the form of giving some of the blessings that have been obtained to other parties in need, while the cover-up is stingy, even though allah has emphasized that humans are the poor, while he is rich and most praiseworthy. another human character that is mentioned in the qur'an is the nature of tawakkal. this word is taken from the arabic word tawakkal which means to represent. it comes from a root word with the letters w, k, and l, which means relying on the other party on matters that should be handled by those who rely on it. whoever is represented or relied on for his role in an affair, the representative may concern with certain matters and may also be in all respects. allah swt. reliable in every way, as the word q.s. al-an'ām (6):20. those who are represented may be reasonable to rely on because of the qualities and abilities they have so that their hearts become calm. it is also possible that the person who is relied on does not fully have the ability, even if he still needs the ability of the other party to be reliable, because he is omnipotent over everything in society. the character of gratitude or not humans is found in q.s. al-naml verse; 40: ب َسَءاُِ ًَّ َك َطۡشفَُكَۚ فَهَ ۡٛ ِت أَََ۠ب َءارَِٛك ثِِّۦ قَۡجَم أٌَ َٚۡشرَذَّ إِنَ ٍَ ٱۡنِكزََٰ زَا ِيٍ قَبَل ٱنَِّز٘ ِعُذَُِۥ ِعۡهى ّيِ ََْٰ ا ِعُذَُِۥ قَبَل ُيۡغزَِقشًّ ٙٓ َءأَۡشُكشُ َِ َٕ ّٙ َكِشٚى فَۡضِم َسثِّٙ ِنَٛۡجهُ ٌَّ َسثِّٙ َغُِ َيٍ َكفََش فَإِ َٔ ِّۦ ب َِّٚۡكُُش ِنَُۡفِغ ًَ َيٍ َشَكَش فَإََِّ َٔ ٓٗأَۡو أَۡكفُُش one who knows the book said, "i will bring the throne to you before your eyes blink." so, when he (sulaiman) saw the throne in front of him, he said, "this is a gift from my lord to test me, whether i am grateful or deny (his favor). whoever is grateful, then indeed he is 17 abd. muin salim, konsepsi kekuasaan politik dalam al-qur'an (jakarta; lembaga studi islam dan kemasyarakatan, 1994), h. 213-214 18 abu al-qasim al-ḥusain bin muḥammad alma’rūf bin alrāghib al-aṣfaḥaniy, al-mufradāt fī garīb al-qur’ān (al-qāhirah al-miṣriyah; al-maktabah al-tawfiqiyyāt, 2003), h. 268. nurjannah: study multiculturalism based on the koran| 15 grateful for (good) himself, and whoever disbelieves, then indeed, my lord is rich, exalted.” (a person who knows the bible) which was revealed (said,) his name is ashif ibn barkhiya; he is known to be very honest and knows about the name of allah the highest, which is asthma when a prayer is said, the prayer will be answered ("i will bring the throne to you before your eyes blink") if you set your eyes on something. so ashif said to him, "take a look at the sky", then prophet sulaiman turned his gaze to the sky, and after that, he returned his gaze to its original direction, as usual, suddenly he found the throne of queen balqis was in front of him. when prophet sulaiman set his sights on the sky, that's when ashif prayed by saying ismul a'zham, while asking allah to bring him the throne, then ashif's request was granted by allah. so instantly the throne was in front of him. it is like allah placed the throne under the earth, then he raised it under the throne of prophet solomon. (so, when solomon saw the throne was located) was already (in front of him, he also said, "this) that is the throne was brought for me (including the gift of my lord to try me) to test myself (am i grateful) grateful for favors, the pronunciation of this verse can read tahqiq and tashil (or deny) his favors. (and whoever is grateful then indeed he is grateful for his goodness) meaning that the reward is for himself (and whoever denies) of his favors (then indeed my lord is most merciful). rich) does not need his gratitude (again glorious) that is still giving mercy to those who deny his favors. the statement of human characters above is representative of several forms of differences that exist in human life. there are still other forms of difference that are not mentioned. the most important thing is that the differences that exist are fitrah or natural laws that cannot be denied no matter how much humans want to do it. other traits related to human character can be found in the thematically mapped verses of the qur'an. c. the existence of nations and sects the undeniable multicultural life in front of humans is the existence of nations and sects. in the life of the nation and homeland, it is inseparable from customs, culture, race, ethnicity, and even religion that are different from one another. a variety of diversity in national life will 16 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 bring up a dilemma situation. on the one hand, if this plural life is not managed properly and is full of tolerance, then there will be a fitnah kubra or conflict in it, on the other hand, if it can be managed with tolerance and wisdom, then what will be enjoyed by the people of the nation is a life full of peace. and harmony under the vision of human creation, namely a peaceful life. multicultural islam can also be understood as an educational process based on democracy, equality, and justice; oriented towards humanity, togetherness, and peace; and developing an attitude of acknowledging, accepting, and appreciating diversity based on the qur'an and hadith. because normatively, the qur'an itself has confirmed that humans were created with diverse backgrounds. this is confirmed in qs. al-hujurat verse 13: ٌَّ أَ إِ اَْۚ ٕٓ قَجَبٓئَِم ِنزَعَبَسفُ َٔ ُكۡى ُشعُٕثب َجعَۡهََُٰ َٔ َٰٗ أَُثَ َٔ ٍ رََكش ُكى ّيِ َٓب ٱنَُّبُط إََِّب َخهَۡقََُٰ أَُّٚ ٓ ََٰٚ َ ٌَّ ٱَّللَّ ُكۡىَۚ إِ ِ أَۡرقَىَٰ ۡكَشَيُكۡى ِعُذَ ٱَّللَّ َٖٔعِهٌٛى َخجِٛش "o mankind, indeed, we have created you from a male and a female and made you nations and tribes so that you may know one another. indeed, the most honorable among you in the sight of allah is the one who is most pious among you. verily, allah is allknowing, all-knowing. this verse asserts that allah created humans from the same origin, then made them into groups of syu'ub and qabail. all humans are equal in glory as descendants of adam and eve who were created from the ground. they become nobler than others just based on their religious level. that is the extent of their obedience to allah and his messenger. while the purpose of such a creation is for each to know the other. according to abdurrahman bin nasir bin abdillah al-sa'di, the function of ta'aruf in the context of this verse is to foster a spirit of mutual help, and mutual inheritance, and safeguard the rights of relatives. this can only be realized if there are differences in primordial identities and conditions of knowing each other. ibn kathir added that differences in primordial identities should not be used as the basis for nurjannah: study multiculturalism based on the koran| 17 unhealthy competition, such as dropping, blaspheming, and being arrogant (al-tafākhur).19 meanwhile, amin abdullah stated that multiculturalism is an understanding that emphasizes the gap and equality of local cultures without ignoring the rights and existence of existing cultures. in other words, the main emphasis of multiculturalism is on cultural equality. 20 our centralized educational development paradigm has forgotten the diversity that is at the same time the wealth and potential of this nation. fights, riots, hostility, and the emergence of groups that have the feeling that only their culture is better than other cultures are the fruits of ignoring this diversity in the world of education. departing from an understanding of these cultural characteristics, the meaning of multiculturalism began to be clearly illustrated. in summary, the author understands that multiculturalism is an understanding of cultural diversity, and it is in this diversity that understandings of tolerance, equality, justice, togetherness, peace, and the like are born. these ideas then have a noble goal, namely, to create a life that is safe, peaceful, peaceful and prosperous and avoids various conflicts that never end. the harmony of multicultural society from the perspective of the qur'an a. dialogue or syūrā as stated earlier that the differences and diversity that exist in a multicultural society if managed properly, will be a force for the community itself to create a more advanced, prosperous, prosperous society based on justice and civility. of course, diversity has dynamics that produce movements in society in all aspects of life: social, economic, political, and cultural. these movements produce friction that is positive or negative. it is negative because the friction that occurs in society will cause differences which often lead to conflict. starting from conflicts in 19 al-imām al-jālil al-hāfidz ismail al-qurasy al-dimasqi ibn katsir, tafsīr alqur’ān al-adzīm jilid vii (beirut; dār al-fikr, 1401/1981), h. 385. 20 ngainun naim dan achmad sauqi, pendidikan multikultural konsep dan aplikasi, (yogyakarta: ar-ruzz media), 2008, h. 125 18 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 the form of arguments, and intimidation to physical conflicts of individuals, groups, and even ethnic groups. positive forms of friction will create a sense of togetherness as a nation to give birth to cooperation that makes people far from conflict and citizens feel safe and live in harmony. this security and harmony are very meaningful for the progress of society.21 to realize this security and harmony, efforts are needed so that conflicts can be minimized as early as possible. these efforts have certainly been carried out so far, considering that the same efforts have also been stated in the qur'an as a book of guidance for muslims. these efforts include, among others, dialogue. dialogue is a way of expressing tolerance, which aims to eliminate bigotry, reduce suspicion, and straighten out narrow and narrow perspectives. one of the principles of understanding and tolerance between religious believers and sects in a civilized society that must be built is a tradition of productive and conducive dialogue. even religions, including islam, also pay attention to the importance of this dialogue space. islam itself wants its prophet to convey and voice religion through dialogue and logical methods. dialogue occupies a very significant position in the qur'an. even the term 'dialogue' (and it's equivalent) occupies a major position in the scriptures. the holy qur'an requires its prophet to convey and voice islam through argumentation, wisdom, dialogue, and debate in the best possible way, both to muslims themselves and to people outside of islam. this is according to his words: ٌَّ َسثََّك إِ ٍَُۚ َٙ أَۡحَغ ِْ زِٙ ُٓى ثِٱنَّ ِذۡن َجَٰ َٔ ِعَظِخ ٱۡنَحَغَُِخ ٕۡ ًَ ٱۡن َٔ ِخ ًَ َٰٗ َعجِِٛم َسثَِّك ثِٱۡنِحۡك ًٍَ َضمَّ ٱۡدعُ إِنَ َٕ أَۡعهَُى ثِ ُْ ٍَ زَِذٚ ۡٓ ًُ َٕ أَۡعهَُى ثِٱۡن ُْ َٔ َٕ٘ٔعٍ َعجِِٛهِّۦ "call (people) to the way of your lord with wisdom and good lessons and refute them in a good way." (surat al-nahl: 125). although dialogue or deliberation is an important pillar in a country, in the qur'an, there are only three verses whose root words 21 nasaruddin umar, deradikalisasi pemahaman al-qur'an dan hadis (jakarta; alex media komputindo, 2014), h. 368. nurjannah: study multiculturalism based on the koran| 19 indicate deliberation. that are q.s. al-baqarah/2:233, q.s. ali 'imran/3: 159, and al-syura/42: 38. each of these verses relates to family, society, and the state. for the sake of establishing a harmonious life, dialogue is very necessary. several inter-ethnic and religious disputes in indonesia provide a strong indication that dialogue and peace need to be seriously discussed and studied through a scientific approach to contribute to the cessation and prevention of conflicts in the community. this condition is considered important for the religious community in ambon, which has been fighting intensively for about three years, starting from 1999-2004, seeking reconciliation and rehabilitation. realizing the great danger of conflict that could endanger the survival of the nation, the government took steps that were expected to overcome these conflicts. concerning inter-religious conflicts, broadly speaking, the government represented by the ministry religion takes two ways. the first is to hold inter-religious dialogues or deliberations, and the second is to stipulate various regulations in the form of decrees. b. al-ishlah (peace) in the qur’an, many verses indicate that the qur’an highly upholds the values of peace. because the qur'an was revealed as mercy lil 'alamin (to be a mercy for all nature) which is not limited to muslims only (religious of islam). the presence of the qur’an in a multicultural, multiethnic society, and other characteristics of diversity bring a mass of peace. this is evidenced by the verses that will be explained in this discussion. however, the author only selects a few verses according to what is determined by the lecturer and tries to elaborate on other verses that are deemed relevant to this discussion on peace. historical analysis is also used to produce a comprehensive understanding. let's look at the following verses and their explanations. god did not create human communities uniformly but created them in conditions of different ethnicity, religion, language, culture, and social statuses. (see q.s al-hujurat [49]:13). 20 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 ٌَّ أَكۡ إِ اَْۚ ٕٓ قَجَبٓئَِم ِنزَعَبَسفُ َٔ ُكۡى ُشعُٕثب َجعَۡهََُٰ َٔ َٰٗ أَُثَ َٔ ٍ رََكش ُكى ّيِ َٓب ٱنَُّبُط إََِّب َخهَۡقََُٰ أَُّٚ ٓٗ ِ َشَيُكۡى عِ َٰٗ ُذَ ٱَّللَّ َ َعِهٌٛى َخجِٛش ٌَّ ٱَّللَّ ُكۡىَۚ إِ ٖٔأَۡرقَىَٰ o mankind, verily we created you from a male and a female and made you into nations and tribes so that you may know one another. the word 'ja'alnakum' in this verse implies that humans instinctively tend to live in groups where in the end each group has unique characteristics that are not shared by other groups. thus, was born a collection of heterogeneous groups. from each of these heterogeneous groups, it would be better if one knew and knew the other group so that they could understand each other and understand each other as the next fragment of the word "lita'arafu" to know and understand each other. 22 from the explanation above, it can be said that the qur’an highly upholds the culture of peace. the peace that is written or implied in the qur'an covers all aspects of life including peace in the family, in a multicultural society, peace between religious communities, and even peace in war. if the path of peace can be done, then why should there be war? if the indonesian muslim community correctly understands and practices the verses described above, then the author believes that indonesia will become a dream country, as referred to in the qur’an as baldah thayyibah wa rabbun ghafur (a prosperous country loved by god). therefore, we should socialize these verses about peace in social life with various methods, either through seminars, religious lectures, writings in books, or other methods. 22 the word ta'aruf according to ar-raghib al-asfahani, as quoted by hamim ilyas, is formed from the word 'arafa which positively means knowing something by thinking about and contemplating its tracks. in this sense, the word 'arafa is deeper in meaning than 'alima. he not only knows each other but also knows each other to know the advantages and disadvantages of each. look hamim ilyas, “pendidikan multikultural dalam wacana tafsir al-quran” dalam hamim ilyas (prolog), multikulturalisme dalam islam (yogyakarta: pps uin suka dan idea press, 2009), hlm. xix. nurjannah: study multiculturalism based on the koran| 21 c. to maintain unity and brotherhood the principles are as follows: first, the principle of unity and brotherhood among ethnic diversity and fair to each other. this principle is in accordance with the word of allah in the letter al-nahl: 90 as follows: verily, allah commands (you) to do justice and do good, to give help to relatives, and he forbids (you to do) abominable acts, evil deeds, and enmity. he teaches you so that you can take lessons. second, the principle of freedom of religion, the determination of this principle is the answer to the social situation of the people of medina who have a diversity of religious communities and beliefs in the city. this principle is in accordance with the word of allah, surah albaqarah: 256 as follows: there is no compulsion (to adhere to) religion (islam) it is a clear (difference) between the right path and the wrong way. whoever disbelieves in taghut and believes in allah, then indeed, has clung to a very strong rope that will not break. allah is all-hearing, allknowing. in the verse above, allah swt commands muslims to do justice in all aspects of life and carry out the commands of the qur'an, and do ihsan (virtue). fair means realizing equality and balance between rights and obligations. human rights should not be reduced due to obligations. this verse is very broad in its meaning. ibn mas'ud said: and the most extensive verse in the qur'an about good and evil is the verse in surah an-nahl (which means): "verily allah commands (you) to do justice and do good". (narrated by bukhari from ibn masud in the book al-adab almufrad) it was narrated by ibn jarir from ikrimah that the prophet muhammad recited this verse to al-walid. "repeat, my brother," said alwalid, so the messenger of allah repeated the verse. then al-walid said, 22 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 "by allah, indeed this qur'an is delicious and beautiful, above it bears fruit, below it has roots, and it is not human words. imam ahmad narrated that there was a friend who was initially displeased with the messenger of allah. when the messenger of allah recited this verse to him, the faith in his soul became firm and he became dear to the prophet. this verse mentions three commands and three prohibitions. the three commandments are to do justice, do good (ihsan), and do good to relatives. while the three prohibitions are evil and enmity. violence is the opposite of justice, so it must be avoided. everyone's rights must be given properly. happiness is only felt by humans when their rights are guaranteed in society, everyone's rights are respected, and the strong group protects the weak. deviation from justice is a deviation from the sunnah of allah in creating this world. this of course will cause chaos and shock in society, such as the breaking up of loving relationships among human beings, as well as the embedded feeling of revenge, hatred, envy, envy, and so on in the human heart. the principles above are the practice of a multiculturalism system, which can lead to a life full of civilization.. conclu s i on multiculturalism as an understanding of acceptance and appreciation of a culture is a set of values that need to be continuously developed to create a harmonious life in a society. in the qur'an, several verses discuss multiculturalism. the epistemological basis for multiculturalism in the qur'anic discourse is human dignity, from which emerges a set of human rights that must be respected and protected, which is the ethical foundation for multiculturalism. in essence, the qur’an has recognized the idea of multiculturalism in the sense of cultural diversity based on religion, ethnicity, and others. even normatively, the qur'an recognizes that humans are made into nations (syu'ūban) and tribes (qabāil) so that they know and respect each other, as stated in q.s.al-ḥujurāt (49):13, even so, if allah swt. wish he would nurjannah: study multiculturalism based on the koran| 23 have only made this human race one, according to his word in q.s. alsyrā (42):8. to realize security and harmony in a multicultural society, efforts are needed so that conflicts can be minimized as early as possible. these efforts have certainly been carried out so far, considering that the same efforts have also been stated in the qur'an as a book of guidance for muslims. it is hoped that the active role of every community is to continuously improve the quality of dialogue/deliberation and peace in any perspective so that violence, conflict, or other humanitarian disasters can be minimized as early as possible. r ef er e nce s abu ‘abdillah muhammad ibn ahmad. 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(2013). pendidikan demokrasi, yogyakarta: ombak. ajis: academic journal of islamic studies vol. 3, no. 2, december 2018 iain curup – bengkulu | p-issn 2580-3174, e-issn 2580-3190 available online: http://journal.staincurup.ac.id/index.php/ajis the concept of tabarruj in the qur’an according to muslim commentators 1mirna wati, 2hasep saputra institut agama islam negeri (iain) curup 1 mirnawati@gmail.com 2hasepsaputra01@gmail.com abstract: today there are still many muslimah dressed not in accordance with the rules in the islamic religion. good dress habits must be planted early so that the muslimah get used to and make islamic dress codes entrenched in society. tabarruj is a woman's style of dress or attitude that is excessive in order to attract the attention of others when she comes out of her house, deliberately showing the beauty of her face and body and waving her way so that she can see the jewelry in front of other people. the aim of this research is to know the understanding of paragraph about tabarruj in the qur'an, inside about rule dressed up or be decorated for woman. in this study the researcher used library research with the method of maudhu'i of interpretation which collects verses of the quran based on the topic or theme set by all the verses collected based on the period of decline, then studied in depth and thoroughly from various aspects that can be explored, then pay attention to these verses with explanations and relationships with other verses. the results show that tabarruj in the qur'an is style dressed up or attitudes woman on purpose interesting other people's attention when she go out from her house and show her beauty. keyword: islam, tabarruj, muslim women introduction the origin word of tabarruj is taken from the word buruj which means "a sky-building that rises high and occupies the height of its mailto:mirnawati@gmail.com 164 | ajis, vol. 3 no. 2, dec 2018 place. “so women who show off their bodies (mutabarrijah) are women who show off their beauty as they show off (buruj). 1 islam as samawi‘s religion which is paying great attention to women. in addition to teaching the ideal character of a muslimah who is his image, it’s also keeps it from avoiding bad things that can hurt and tarnish her fit rah. in terms of their basic clothes, islam is known as agama which highly respects and respects the values of beauty, cleanliness and neatness. even islam always encourages followers to always decorate and beautify themselves in a normal and reasonable manner in order to worship and seek the pleasure of allah.2 beauty from the inside is usually obtained from the education of parents, the environment and also the nature inherited by their parents. speaking about physical beauty, i slam prohibits women from doing tabarruj (exhibiting jewelry). as for the tabarruj prohibition which allah swt has set in surah al-nur verse 60. allah swt says:                                                  “and women of post-menstrual age who have no desire for marriage there is no blame upon them for putting aside their outer garments [but] not displaying adornment. but too modestly refrain [from that] is better for them. and allah is hearing and knowing.3 1 ni'mat shida & lutfi al-manfaluth, tabarruj and hijab , (tp, tt), p. 23. 2 siswati ummu ahmad, dosa-dosa yang digemari wanita indonesia, (solo; pustaka arafah, 2014), p. 10 3 depag ri, al-qur’an dan terjemahan, p. 358 mirna wati, the concep of tabarruj | 165 islam protect women with the rule that women are allowed ornate on condition of not changing the nature which create by allah. as we know that decorated the same as part of the faith, a duty for every muslim, in dressing or make up a women must be in accordance with the guidance in the a l-qur 'an and hadith. because ornate able to characterize and i d entity. identity means the characteristics or special circumstances of a person or one's identity. where it has been described in the a l-qur 'an. tabarruj for a muslim woman is forbidden because allah has clearly banned it. even including those that must be guarded first in earnest. proof when rasul saw allegiance ruqaiqah bint umaimah, he said, " i pledge allegiance to you not to associate with allah with anything, not to make lies that you do with your hands and feet, not to mourn, and not to be as ambivalent as the ignorant women did. 4 the phenomena that have been carried out by most women in this day and age, by stripping off their clothes, preening, decorating, revealing the jewelry that has been worn, and other behaviors that are nothing more than carrying out other sins without adding to their awareness. and should the people who are truly obedient to allah swt. and that means: there is no slander after me which is greater for men than women. "( muslim). allah swt has given favor to mankind by providing a way to get clothes so that they can cover their genitals, as well as jewelry to turn them away. allah provided the materials from the clothes themselves such as cotton, animal fur, and silk and so on. allah swt has also given instinct to find ways to plant these materials and how to make them in various ways such as weaving, spinning and sewing.5whatever the shape, slander always has a bad impact on the bearer. in this case, khalid bin abdurrahman ash-syayi detailed 4 siswati ummu ahmad, dosa-dosa yang digemari wanita indonesia, (solo; pustaka arafah, 2014,), p..10 5 mahmud syaltut, tafsir alqur’anul karim, juz (bandung: cv dipenogoro, 1990), p.. 847 166 | ajis, vol. 3 no. 2, dec 2018 the danger of women showing off their genitals, as well as the impact of their slander for men, including the following: 1. men will dereliction of duty and its obligations due to interference by appearances sexy of the women he sees on the streets, vehicles, markets and so on. 2. the emergence of a desire to commit a planned crime. because, women who show off their bodies. 3. the breadth of opportunity to direct one's eyes to women. 4. the loss of a man's good name if the one who exhibits his jewelry or body turns out to be his wife or family member. he will get reproach and insults from the community. worse, if he goes out together, it means he approves the action. 5. increasing wrath of allah almighty. if he directs his eyes to the slander of the woman.6 from that allah gives an opportunity to the muslims as well as muslim, young and old, to equally thinking, comparing the laws of allah that on moral improvement and morals laws of jahiliyah involving propaganda satan, which se flashback fun but sat it down. 7 the definition of tabarruj tabarruj is according to the language of origin of the word from ( تشج ) tabarrajna and tabarruj were taken from the word (ذثشج) baraja that is visible and high. rule of forbidde for doing tabarruj means forbidding to display "jewelry" "in a general sense that is usually not shown by a good woman, or using something unnatural to use such as dressing up excessively, or walking waddling and so on.8 whereas according to the terminology of islamic teachings, tabarruj is the display of jewelry, the aurat and the beauty of his body other than to his husband imam bukhari defines tabarruj by 6 mundhir imam ar-raisyi, op. cit., p.. 163. 7 ar-raisyi mundhir imam, wanita dan harga diri, (jombang ; lintas media 2007), p., 161-162 8 ni’mat sdiqy, pamer aurat at-tabarruj, (kairo:granada nadia, 1994), p.. 29 mirna wati, the concep of tabarruj | 167 showing the beauty or beauty of a woman's self. 9according to ibn kathir, tabarruj is a woman who goes out of the house walking in front of men with the intention of inviting their passions. this is what is called tabarruj jahiliyah. the decorating in arabic is contained in the meaning of “tabarruj" which according to imam albukhari means the act of a woman who exhibits all her beauty. origin of the word "tabarruj" means itself is taken from the word 'al-buruj' which is building a fort or a high palace. so a woman who is reveals her beauty, as a fortress, a palace or a tower that towers, and of course attracts the attention of those who look at it. according to sheikh al-maududi, the word tabarruj when linked to a woman has three meanings, namely: 1. appearing the beauty of the face and the parts of the body that arouse lust before men who are not their muhrim. 2. spread beautiful clothes and jewelry in the presence of men who are not their muhrim. 3. showing off and walking in front of men who are not their muhrim. 10 tabarruj is displaying jewelry and elegance which should be covered because it can invite male lust, the meaning of tabarruj includes the notion of walking around in front of men such as showing hair, and jewelry such as necklaces, gems and etc. tabarruj according to interpreters the verses concerning about tabarruj, the researcher more focus on three surah just that, surah al a'raf 26, an nur surah 60 and surah ahzab 33, in the process of interpreting the verses about tabarruj writer will use some the book of commentary, which is where the interpretation of the book made reference is three, namely the interpretation of al misbah, the interpretation of ibn 9 hasbi ash-shidqy, tafsir an-nur, (jakarta :bulan bintang, 1994), p.. 26 10 muhamad walid, etika berpakaian bagi perempuan, (malang ;uin –maliki press, 2011), p. 79. 168 | ajis, vol. 3 no. 2, dec 2018 kathir and the interpretation of al azhar, the researcher also gets a hadith relating to tabarruj.                                             son of adam, verily we have sent down to you clothes to cover your nakedness and beautiful clothes for jewelry. and taqwa clothing. that is the best. that is part of the signs of allah's power, hopefully they will always remember.11 there are three surahs that explain tabarruj, the surah that descends in mecca, namely (surah al a'raf) while in medina (surah an nur and al ahzab) the three surahs do not have the reasons for the decline of the verse or asbabun nuzul, because not all surah in the qur'an has asbabun nuzul, because the verse is a command from allah which is conveyed through the qur'an. m. quraish shihab explained in his commentary tafsir al-misbah that verse 26 advised adam's son, adam's son and daughter, from his first to last son of his descendants that indeed the almighty allah had lowered / prepared clothing to cover the nakedness and the inner deficiencies that can be used daily and also prepare feathers as beautiful clothing materials to decorate themselves and used on special occasions. and besides clothing made from materials, allah swt also prepared taqwa clothing, the most important and the best clothing. clothing materials that exist on this earth is a gift from the signs of allah, i hope you will always remember and be grateful for the favors which allah gave to you. 12 tahir ashur prayed this verse that allah swt . inspire adam. in order to cover his nakedness. this was later copied by his grandchildren. humans were all reminded of the pleasure to remind that it was a legacy from adam. and this will encourage 11 departemen agama ri, op. cit.,p.. 153 12 quraish shihab, tafsir al-misbah, pesan, kesan dan keserasiaan al-qur‟an (jakarta: lentera hati, 2004), juz 5, p.. 56 mirna wati, the concep of tabarruj | 169 them to be grateful because this verse uses the word we have decrease to show the benefits of using clothing. 13 in this verse quraish shihab gives an explanation of the meaning of libas namely everything that is used, whether body cover, head, or which is worn on the fingers and arms such as rings, and bracelets. while the word risy in the beginning means fur and because animal fur is a decoration and until now used by some people as decoration both in the head and wrapped around the neck, then from the explanation above it can be understood the meaning of clothing that functions as decoration. from here it can be understood two functions of the many functions of clothing. first, as a cover of body parts that are judged by religion and / or judged by someone or society as bad when seen. second is as decoration that adds the beauty of the wearer. this gives a signal that religion provides ample opportunities to beautify the state and express beauty. rasullah saw said . عٍ أتً ْشٌشج سضً هللا عُّ قال: قال سصٕل هللا ملسو هيلع هللا ىلص: صُفاٌ يٍ أْم انُاس نى أسًْا قٕو يعٓى صٍاط كأرَاب انثقش ٌضشتٌٕ تٓا انُاس َٔضاء كاصٍاخ عاسٌاخ يًٍالخ يائالخ سءٔصٍٓ كأصًُح انثخد انًائهح ال ٌذخهٍ انجُح ٔال ٌجذٌ سٌحٓا ٔإٌ سٌحٓا نٍٕجذ يٍ َكزَا يضٍشج كَ َٔ )سٔاِ يضهى (زَا there are two classes of people who are residents of hell, who i have never seen it before; that is, a group of people who have whips like cows that are used to hurt humans; and a woman who opens her aurat and dresses thinly stimulates and waddles her head like a hump of a camel. they cannot enter heaven and smell it. even though the smell of heaven can be smelled from a distance and so on, (hrmuslim )14 his word libas al-taqwa hinted clothes spiritual as described by rasululah saw that faith as something that is not dressed and clothing is taqwa. taqwa clothing if worn by someone then ma 13 ibid, p.. 57 14 muslim bin hajaj, ṣahiḥ al-muslim, jilid 2, cetakan pertama, (riyadh: dar althaibah, 2006), p.. 1021. 170 | ajis, vol. 3 no. 2, dec 2018 'rifat will be the main capital, self-control, characteristic of his activities, longing for the divine mount, and prayer as his favorite eyes. if piety has adorned someone's soul, then his identity will be preserved, again his appearance is graceful. 15taqwa clothing is rohani/soul clothing that covers things that can be embarrassing and worsen the appearance of a human if he is open. openness of physical and spiritual genitals can cause pain in the human psyche, but the feeling of pain if an open spiritual aura will be more painful than in the openness of good physical genitalia in the world even more in the end. the openness of physical genitals can be tolerated by allah swt if there is an urgent need, because the prohibition of opening aurat is intended to prevent humans from falling into something that is forbidden because of his essence, in other words avoiding humans falling into the openness of spiritual aurat. 16 this verse can also be understood as showing the fourth function of clothing. tahir ibn ʻashur wrote in his commentary that libas al-taqwa read by imam nafi, ibn amir, al-kisai and abu jaf'ar with nasab (read libasa ) instead of libasu as other readings. this nasab reading explains that taqwa clothes are the same as the two previous clothes, namely the same clothes that allah swt revealed , if so, of course it is not something abstract, but concrete. therefore, if read nasab taqwa is meant here is not fearing that the popular religious sense that efforts to carry out the commands of allah and avoid his prohibitions, but the meaning is the meaning of the language, namely maintenance / protection. from here it can be understood that libas al-taqwa is clothing that can protect and protect someone. this can be a sign of other functions of clothing, namely maintenance functions. indeed another verse is found which explains the function of maintenance, namely through his words: 15 quraish shihab, op. cit, p.. 57 16 ibid., p.. 58 mirna wati, the concep of tabarruj | 171                  and if you should count the favors of allah, you could not enumerate them. indeed, allah is forgiving and merciful. qs annahl, 18)17 concluding this paragraph la 'allahum yadh-dhakkarun switch becomes the third person in the previous editorial thing which took the form of the second persona. on the other hand the word yadhdhakkarun at first is yatadhakkarun then the letter ta 'is inserted into the letter dhal so that it is unwritten and unreadable. this is to imply that remembering here is not absolutely must be a perfect form, but only to remember the blessings of allah swt by giving thanks. the transfer of the editor from the second person to the third person aims to prevent the impression that might appear in the mind of the person that this guidance and warning is only addressed to muslims, at things are actually addressed to all parties. thus more or less the description of biqaʻi. according to ibn kathir , libaa san yuwaa ri sau'aatikum : common clothes, must cover the genitals. wa rii sya : and jewelry, equipment of perfection or excess. also means: beauty, or something new. one day abu umaya wore new clothes, and when he had used it he read: allhamdu lillahil ladzi kasaana this is the bihi aurati wa atajammalu bihi fi hayaa ti (all praise be to allah swt who gave clothes to cover my nakedness and be decorated in my life) . then he said. i have heard umar bin al-khatab ra, said that the messenger of allāh. said. ٌُ ا ًَ ٍُ ثَاتٍِد َحذَّثََُا َحذَّثََُا ُعثْ ٍِ ْت ًَ ْح ْضثَٕ انَُّْضِش َحذَّثََُا َعْثذُ انشَّ َُا أَّ ٍْثَح َحذَّ ثَ ٍُ أَتًِ َش ْت َصمَّ َٔ ِّ ٍْ ُ َعهَ ُل َّللاَّ ْٕ َش قَاَل, قَاَل َسُص ًَ ٍِ ُع ٍْ اْت ًَّ َع ٍٍُِة اْنُجَش ِش ٍْ أَتًِ ُي ٍُ َعِطٍَّحَ َع ٌُ ْت َحضَّا ٍو فَ ْٕ ٍْ ذَثَثََّّ تِقَ ُْٓى. )اتٕ دأد( َو َي ُْ َٕ ِي ُٓ has told us usman bin syaibah, has told us abu an-n adhri, told us hasan bin'atyah from abi munib al jurasiy from u mar said, 17 departemen agama ri, op. cit., p.. 269 172 | ajis, vol. 3 no. 2, dec 2018 the apostle ul was saying whoever resembles a people then he is like them. 18 the hadith clearly states that women at the time of the prophet when going to the mosque to perform prayers with the prophet, they closed their genitals. this is to minimize lust that flares up for those who see it, because the vital organs in a woman are tightly closed.19there is a mawaddatan and rahmatan , namely love and affection. become a respectable housewife. here, especially the wives of n abi who are the mothers of believers. because of women jahiliyah the past if they are decorated, is so that it looks prettier, more stretched, decorated to make it more attractive to people's eyes. decorate to make it look plumper . decorate so that his eyes glare. doing make up excessive is like calling out to be held.20and if the teaching of prophet has been received, the priest has been lodged in the chest doing make up excessive but islam, let the women doing make up are not conspicuous. it is not explained in this verse what is the " fashion " of clothing. or what forms of women's clothing should be worn, the arabs or the persians? this is a guideline to be used in each period and in each of the four public i slams. it is not discussed whether women's clothing stands according to the arab model in the prophet's era, or european model skirts or clothes in minang, malay kebaya, or javanese kebaya. the point is " do not decorate with ignorance ", instead, take it according to the courtesy line i slam. so it is not surprising if at the connection of the verse:21 "and establish your prayer and give zakat and obey allah and his apostles ." 18 sulaiman abu daud bin al-asy‟ats as-sijistani, sunan abi daud, (beirut: dar alkutub al-ilmiah, 1964) 48. 19 nashruddin baidan, metodologi penafsiran al-qur’an (yogyakarta: pustaka pelajar (1998), p.. 31 20 hamka,op cit., p.. 196 21 ibid, p. 197 mirna wati, the concep of tabarruj | 173 it cause of execute of prayer, zakat and any commands of allah and rasul that stop the banned would be enormous influence on the clothes and how to make up. then the connection to the verse that explains what is the reason for the matter of clothing is warned by god, that is : no one that allah need to do, is only clean your body from anythig that in your body (end of verse 33). so the conclusion of the surah al araf verse 26 allah loves beauty as is the matter of piety according to the sharia which is used by muslim women because it is a form of obedience of a woman to allah swt.                                                     and old women who have been stopped (from menstruation and conceived) who do not want to marry (again), it is not for them to take off their clothes by not (intending to) reveal jewelry, and validation is better for them. and god is hearer, wise.22 according to m. quraish shihab al qawa'id word is the plural form of the word qa'id pointing to an older woman. the word was originally used in the sense of sitting. an old woman is called qa'id because she sits at home, doesn't have to walk anymore, or falls because she can't give birth due to aging. a word of his llah allati la yarju na's wedding (ladies who had no desire to again marry, not the additional requirement of aging, but it was the explanation about the natural phenomeon that usually attached to the old woman.23 what is meant by the word ats-siyah here is the most of their clothes, or clothes that cover to cover part of your body or aurat. this permit is not only due to the fact that the elderly woman has experienced severe pain in wearing various clothes , but more because seeing her does not lag causing arousal stimulation .the 22 departemen agama ri, op. cit., p.. 358 23 ibid, p.. 398 174 | ajis, vol. 3 no. 2, dec 2018 word mutabbarijat is taken by the word tabarruj, which is openness. the prohibition on tabarruj here means the prohibition of displaying "jewelry" in its general sense which is usually not seen by good women, or using something that is not natural used. like make up excessively, or walk with a swing and some. appearing something that is usually not displayed , except to the husband can cause stimulation or cause interference from nosy. this verse ban is on old women, so of course the young are more forbidden. in this context the habitual of woman, has a very large effect in setting boundaries and is not acceptable. this can be seen in a hadith: ًَ َّللّاُ عَ َش َسِض ًَ ٍِ ُع ٍْ ا ْت َع َى: َٔ َٔ َصهَّ ِّ ٍْ ِ َصهَّى َّللّا َعهَ ُل َّللاه ْٕ ا قَاَل:قَاَل َسُص ًَ ُٓ ُْ ٍَْف حَ:فََك ًَ َو اْنِقٍَاَيِح,فَقَانَْد أُيهال َصهَّ ْٕ ٌَ ِّ ٍْ ُُْظِش انهّـُّ إنَ ٍْ َجشَّ ثَٕتَُّ ُخٍاَلََء نَْى ٌَ َي ٍَ ٍْ ٍَّ قَاَل:ٌُْش ِخ ِٓ ِن ْٕ , قَاَل: ِشْثًشا, قَانَ ذَْصَُُع اْنََُّضاُء تِزٌُُ ٍَّ ُٓ َُْكِشُف أْقذَاُي ْد: إِرًا ذَ . ٌَ الَ ٌَِزْد َٔ ٍَ ِرَساًعا ٍْ ا نرَّْشِيِزيه (فٍَُْشِخ َٔ دَ ُٔ ْٕ دَا أْخَش َجُّ أَ تُ from ibn umar allah be upon him anhuma said, rasullah saw said, "whoever drags his clothes with the intention of boasting, then allah swt will not look at him at the end of the day," um salamah said, "then how should a woman with a hem of cloth (under the ankle). "he said, salamah," then (still able) to see the soles of their feet "then answer," if so, then they may extend a cubit (along the fingertips to my knees) and not add more. "(hr. abu dawud and at-tirmidhi).24 there is also a ban on ta b understands it in the sense arruj curfew with the revealing clothes without hoods and se kinds. whereas if it is inside the house, this is permissible, even though there are other than mahram who see it.25according to ibn kathir three of the above teaches the rules of association in the household, that slaves are male . and women who have maids at 24 hr. at-tirmidzi, p. 1731 25 ibid, p.. 398-399 mirna wati, the concep of tabarruj | 175 home likewise be children who reach the age of puberty, should ask permission if they are about to enter the adult bedroom, especially at times when the body is usually open a lot, that is before dawn prayer. midday and after before dawn prayer. at the time of the day and after the evening prayer at the other three times people usually sleep in rooms alone or with their wives. no why do people enter without permission. and children from those who are not criminals who have returned, should ask permission first if you will enter, according to the way the people mentioned in paragraphs 27 and 28 of this letter are required to ask permission . and old women who have stopped menstruating and have exceeded their reproductive period and do not want to remarry not why they left their outer clothes, which when opened are not showing the aurat, with no intention to reveal and make much of her jewelry. whereas according to buya hamka , then in verse 60 it is explained again about women who are not expected to get married again, which is called qawa'id , women who have sat down, no longer menstruate, meaning there is no more sexual attraction (sex ) because it has been extinguished c ah a yes. do not be tempted again lust man looked at her and she was not dressed an n complete, meaning that no matter if in pull his outer garment to cover his body. half of the scholars said that the whole body of the genitalia, which means that the whole is d a yes attraction. therefore, let him dress, which can cover the lust of those who look at him, which means polite. there is outerwear and there is underwear to wear at home. 26generally women i slam in indonesia if they come out wearing a headscarf. do not as a western clothing now, which every aspect of the cutout was deliberately intended to cause lust, then the woman who was getting old , did not menstruate. again, not in the clothes of her outer clothes around her house that it was not, as long as her glory as a parent d i respect remain at his watch. 26 hamka, tafsir al azhar, penerbit pustaka panjimas, p.. 226 176 | ajis, vol. 3 no. 2, dec 2018 the conclusions of the surah nur is a women who have been menopausal are allowed for them to go out of the house decorated with but not decorated too much and according to the sharia and also dress modestly who do not show their jewelry.                                                                     and you should remain in your house and do not decorate and behave like the jahiliyahs that were before and establish prayer, give alms and obey allah and his messenger. verily, allah intends to eliminate sin from you, o lord , and cleanse you as clean as possible.27 according to m, qurais shihab after the last verse gave the wives of the prophet saw . concerning speech, now continued with guidance regarding actions and behavior. allah swt said: and besides he remained you stayed in your house except if there was a need to come out which can be justified by norm or religion and give great attention to your household and not to collide with you that is decorated and behave like tabarruj jahiliyah ago and carry l a h is continuous and properly prayers, which is either mandatory or the sunna. said qarna read by a ' shim and abu fa'far drawn from said iqrarna in the sense stay and draw at a steady basis. there are also those who argue that the word is taken from the word qurrat'ain and this means something that is pleasing to the heart.28 the tabarrajna and tabarruj words are taken from the words baraja, namely show/ open and high, from here they are understood also in the sense of clarity and openness because that is the state of things that appear and are high. the prohibition on 27 al-jumatul ali, al-qur’an dan terjemahan, (jakarta :cv. j-art, 2005), p.. 423 28 quraish shihab, tafsir al-misbah, pesan, kesan dan keserasiaan al-qur‟an (jakarta: lentera hati, 2004), juz 5, p.. 263 mirna wati, the concep of tabarruj | 177 tabarruj means the prohibition of displaying "jewelry" in a general sense that is usually not displayed by a good woman, or uses something that is not natural to use. like dressing up excessively, or walking with strings and so on. appearing something that is usually not seen except to the husband can invite another man's admiration which in turn can cause stimulation or result in nosy interference. refer to qs, an nur: 60 the word al jahiliyah is taken from the word ignorant which is used by the qur'an to describe a condition in which the people ignore the values of divine teachings, do things that are not fair, both for encouragement of lust, temporary interests, and shortsightedness. therefore this term stands alone do not show before islam, but shows a period in which the characteristics of society are contrary to the teachings of islam, anytime and anywhere. the verse above stated that men who have bad character with al-ula . namely the past. various interpretations of the past. some point to the time of noah as, or before prophet ibrahim as. it seems that more can be said is the period of prophet ibrahim as, presumably the more appropriate is to declare the period before the coming of islam under the prophet muhammad divine. on the other hand, the existence of what is called "past ignorance", implies the existence of "later ignorance". 29 as for the word ar'rijs at first it means dirt. this can cover four things. defilement based on religion's view, or reason, or human nature, or these three things. khamar/wine and gambling are dirt in the view of religion and reason. khamar/wine which is attached to the body is dirt from the aspect of syari ', drinking it is dirt in the view of religion and reason. dust in clothes and sweat that is attached is dirt in the view of human nature. while the carcass is dirt in the view of religion, reason and also human nature. the word al baits literally means home. what is meant here is the house where the wives of the prophet muhammad saw lived . he built 29 ibid, p.. 264 178 | ajis, vol. 3 no. 2, dec 2018 the house side by side or together with the mosque. it consists of nine very simple rooms. as for the word ar'rijs at first it means dirt. this can cover four things. defilement based on religion's view, or reason, or human nature, or these three things. khamar/wine and gambling are dirt in the view of religion and reason. khamar/wine which is attached to the body is dirt from the aspect of syarii ', drinking it is dirt in the view of religion and reason. dust in clothes and sweat that is attached is dirt in the view of human nature. while the carcass is dirt in the view of religion, reason and also human nature. the word al baits literally means home. what is meant here is the house where the wives of the prophet muhammad saw lived . he built the house side by side or together with the mosque. it consists of nine very simple rooms. the islamic scholars' opinions differ on who is covered by the verses in this verse. seeing the context of the verse, the wives of the prophet muhammad. included in it, even those who were first addressed by the context of this verse. while another scholar expands by understanding the word al-bait in the sense of baitulah al-haram so that ahl-bait is a mekah resident who preaches. but this opinion is clearly out of the context of the verse. but from the other side, it cannot also be said that the ahl-bait is only the wife of the prophet's wife. this means that ahl bait is not only the wives of the prophet but also includes many men. this view is supported by a history stating that this verse came down at the house of the prophet's wife. ummu salamah. at that time the prophet saw. calling fatimah, daughter (grandson of the prophet saw). namely al hasan and al husain. the prophet saw covered them with a veil while praying: 'their god, they are the ones who are my temple, cleanse them their sins and purify them as holy as they are' . ummu salamah who saw this incident said: i want to join the veil, but the prophet. prevent mirna wati, the concep of tabarruj | 179 me while saying: you are in virtue ... you are in . "(narrated by aththabran and ibn kathir through ummu salamah ra.). presumably the prophet saw. refusing to put ummu salamah into the veil, not because he was not the master of the temple , but because the one who entered the veil was what the prophet prayed for. literally special, while umm salamah has been included from the beginning in the ahl bait, through the context of this verse. on this basis the salaf scholars argued that ahl bait was the entire wife of the prophet saw. with fatima, "ali ibn abi talib and al hasan and al husain. the famous shia cleric, tabataba'i limited the understanding of the verse in this verse to only limited to five people who were included in the veil, namely the prophet muhammad, ali ibn abi talib, fatima az zahra 'and al hasan and al husain. their cleansing of their sins and purification is understood in the sense of ' isbmat 'that is their maintenance from sinful acts. 30 imam malik and abu hanifah argued that and abu hanifah argued that ahl bait was all members of the family of muhammad. the one with the line of love arrived at hashim, the grandfather of the prophet muhammad. abdullah's son, son of abdul muthalib, son of hasyim. al qurthubi asserted that religion is fulfilled by the guideline so that women stay at home, and do not leave the house if there is no need to be justified by religion such as prayer. thahir ibn'asyur underlined that the command of this verse was addressed to the wives of the prophet as an obligation, whereas for muslim women besides their nature it was perfection. that is not compulsory, but very good and makes the woman who heats her more perfect, which is the word of rasulullah saw. ُُّْ قَاَل ًَ َّللّاُ َع َُْشٌَشجَ َسِض ًْ ٍْ أَتِ قال سصٕل هللا ملسو هيلع هللا ىلص: ال ٌحم اليشأج ذؤيٍ تاهلل ٔانٍٕو :َع اَخش ذضافش يضٍشج ٌٕو ٔنٍهح إال يع ري يحشو عهٍٓا )يرفق عهٍّ( from abu hurairah radhiyallahu anhu, he said, "rasulullah saw once said," it is not lawful for a woman who has faith in allah and 30 ibid, p.. 265 180 | ajis, vol. 3 no. 2, dec 2018 the hereafter to travel as far as traveling one day and one night except with her mahram.31 the problem is within the limits of what permits such as allowing them to work "muhammad al qurthubi, one of the muslim brotherhood thinkers wrote, in his book ma'rakah at taqilid , that:" the verse prohibits women from working " . it's just that islam is not happy and does not encourage it. islam justifies them working as an emergency and does not make it a basis. " in the book syubuhat haula al i slam, muhammad qutub explained that: women at the beginning of the islamic era also worked, when conditions required them to work, the problem was that jobs were very necessary, needed by the community, or basic needs of certain women. for example, the need to work because no one pays for his life, or because the one who bears his life is unable to meet his needs. 32 whereas according to ibn kathir the verses above contain the guidance of allah swt to the wife, how should they behave and behave in their daily lives as the wives of rasullah which have the title " ummuhatul mukminin" (mothers of believers) who deserves to be a role model for believing women. allah almighty says that if you truly fear allah, you shall always pronounce good words and occasionally do not speak in a manner that raises the courage of people are acting is not good to k a mu. mainly or an unscrupulous who have the intention doing an affair with the woman and you have to stay in your house and do not come out house except for something urgent " allah says," do not behave, dressed and decorated your jewelry and stimulating manner as those men did in those days jahiliyah .then allah commanded rasul wives . so that they will continue to establish prayers , pay zakat and wait for rasul. after that allah said as a lead ofer for them "allah want to remove the sin from you ". but there are opinions besides the wives 31 shahih al-bukhari no. 108, p.,. 354 32 ibid, p.. 266 mirna wati, the concep of tabarruj | 181 of the prophet, including in the words ahlul bait, the daughter of rasullah siti fatimah and her two grandchildren, hasan and husen, the second opinion is appointed by several hadiths, which include what was narrated from anas bin malik who told the prophet muhammad for 6 months every morning at dawn when he passes in front of the door of siti fatimah to scatter . pray, o ahlul couplet, verily god will remove sin from you, o ahlul bait and cleanse it as clean as it is . " also narrated by imam ahmad watsilah bin al-asqa ra anhu. the one who told me "one day i came to the place of siti fatimah ra. wanting to meet ali, her husband, who at that time was in the place of rasulullah saw. then allah said "remember allah's favor which was especially for you, o wives of the apostles, that allah's revelation was revealed at your house as a privilege that was not given to other people. then practice what is read in your house from the verses and the sunnah. and according to buya hamka , each male feels passion for women. but there are those who hold her politely as controlled by his faith and there is p u la the weak control of his mind; that person who has sexually arousing pressure , people who are "diseased" should not be disturbed. esspecialy prophet’s wive who is a mother of believers. "and settle in your house." ( base of verse 33). they also looked at her house, which was her husband's house, that was about her peaceful and secure stay. there is a mawaddatan and rahmatan, namely love and affection. to be a respectable housewife. " and do you not decorate in decorated people the ignorant of the past". because the ignorant women of the past, if they were decorated, were to appear prettier, more prominent, and to be more attractive to the eyes of people. be careful as you want to stay in held. so if the teachings of our prophet already get it, faith has been retired n g in the chest do not be excessive.33 prophet muhammad saw said. 33 ibid, p.. 24 182 | ajis, vol. 3 no. 2, dec 2018 َٓا ِجٍش ال ٍْ ُي َٕ اْْلَْعَش َع ُْ َٔ ٍَْشجِ ِغ ًُ ٍَ اْن ٌَ ٌَْعًُِ اْت ا ًَ ٍْ ُعثْ َْاِشٌى َحذَّ ثََُا َشِشٌٌك َع َحذَّثََُا َش قَاَل سصٕ قال ل هللا ملسو هيلع هللا ىلص يٍ نثش ز ٔب شٓشج فً انذٍَا أنثضّ ز هللا ًَ ٍِ ُع ٍْ اْت ًَّ َع ّشاِي ( ٔب يزنح ٌٕو انقٍايح )سٔاِ احًذ has told us hasyim has told us sharik of 'uthman namely ibn mughirah he is al a' syah from the ash-syami muhajir of ibn umar, said: the messenger of allah said: "whoever wears his great clothes is famous in the world. god wears for him the day of judgment contempt (hr ahmad).34 it is not explained in this verse what "fashion" clothing is. or what form of national women's clothing should be used, the arabs or the persians, this is a guideline to be used in each period and in each place in the islamic community. it is not discussed whether women's clothing is not according to the arabic model of the era of prophet muhammad, or european model skirts or baju kurung in wast sumatera, malay kebaya, or kebaya in java. the point is " do not decorate with ignorance ", but be according to the islamic courtesy. so do not be surprised if the verse connection is called. and make you pray and give alms and obey allah swt and his apostles. "because praying, zakat and obedience carry out every order of allah and his apostles and stop what is forbidden, it is very great influence on clothes and how to decorate. then the verse connection explains why, until the matter of clothing is warned by god. that is; "there is no other thing that a will desires is only to remove the defilement from you, o ahlul bait, and to cleanse you completely clean ." (end of verse 33). then all the messages of allah to be conveyed by the prophet muhammad to his wives became a guide for every woman who believed who was not the wife of the apostle. because there is no other purpose of god is to form an islamic household, a safe and 34 ibid, p.. 26 mirna wati, the concep of tabarruj | 183 peaceful household, patronized by obedience, clean than a trapped temperament or bad heart disease. and a muslim household should be filled with the mood of the qur'an. we too, how great the struggle in this age of modern ignorance is to look at divine truth. but the vile remains vile even though many are swept under the current. 35surah al ahzab verse 33 conclusions married women are not allowed to over-decorate and behave like ignorant people and they are better off staying at home not but women out of the house are forbidden but the woman avoids evil things and avoids slander. basically, islam has prohibited women from doing tabarruj (displaying jewelry). in other words, tabarruj is another law that is different from the law of covering the genitals and laws of women wearing veils and headscarves. even though a woman has covered her genitals and dressed in muslim syar'i, it does not rule out the possibility of her doing tabarruj. the prohibition of tabarruj has been established by allah swt surah al-nur verse 60. allah swt says:                                                       and old women who have been stopped (from menstruation and conceived) who do not want to marry (again), there is no sin for them to take off their clothes by not (intending) to reveal jewelry,36 and being polite is better for them. and god is hearer, wise.37 understanding muwaqah this verse is, if the old women who have monopose only are prohibited from doing tabarru j , 35 kementrian agama, al-quran dan terjemahan, (jakarta:lntra abadi, 2010), jilid vi 36 kementrian agama, al-quran dan terjemahan, (jakarta:lntra abadi, 2010), jilid vi 37 kementrian agama, al-quran dan terjemahan, (jakarta :, lntra abadi, 2010), jilid vi 184 | ajis, vol. 3 no. 2, dec 2018 moreover women who young and still have the desire to get married. reveal the nakedness can be one form of tabarruj , but understanding tabarruj not an indulgence in private parts, but i this case is showing your beauty to attract sympathetic from men, then, tabarruj can be done by a woman who has cover their aurat, and wearing the hijab and khimar which does not cover skin color and body shape. tabarruj can occur if women wear hijabs and khimar that are so beautiful with various knick-knacks so that they flirt with their eyes, or make up their faces so prominently by using perfume that is so fragrant that it smells by anyone they pass. a muslim woman should know that tabarruj is a feature of ignorance and retardation. if a woman is decorated by someone other than her husband, then a will burn it with hell fire because it is not for her husband, if a woman does this it means she has done damage and betrayed her husband. islam is actually not anti-face beauty. beautiful, white and smooth faces are a must. but all the beauty is only for the husband and not for display on the streets so that other men can enjoy it. women who preen for her husband, which when her husband was at home, he beautify them to dress up and wear a nice and interesting to please her husband and did not preen when her husband was not at home is a picture wan i ta shalihah commendable and glorified. a woman like this can certainly maintain her pride and honor when her husband is not home. so even the household, god willing, will be lasting and harmonious. islam also upholds the degree and degree of women. that's why women are told to just stay at home. so that his respect is maintained from the disturbance of other men who see and are attracted to him. women who are shalat don't need to be afraid their worship will be hindered or their reward is lacking, if they remain silent at home, because women who serve husbands with mirna wati, the concep of tabarruj | 185 sincerity, the reward is equated with men who fight to defend the praise of islam. as stated by rasullah saw. who among you (the wives and mothers) sincerely lives at home to take care of children and serve all the affairs of her husband, if he will get a reward whose levels are the same as the reward of the mujahidin in the way of allah . (hr. bukhari and muslim). muslim women must be able to take care of their faces for the happiness of their husbands . very human if the husband wants his wife to be beautiful. beauty can evoke a sense of belonging, a sense of longing and evoke biological desire. having a wife who can take care of her face will be her own happiness and pride. 38 reveal the nakedness can be one form of tabarruj , but understanding the tabs a rruj not an indulgence in private parts, but showing the beauty to attract men , then, act n y a tabarruj can be done by a woman who had been close their aurat, and wearing headscarves and khimar that do not cover well the skin color and body shape. tabarruj can occur if women wear hijabs and khimar that are so beautiful with various knick-knacks so that they flirt with their eyes, or make up their faces so prominently by using perfume that is so fragrant that it smells by anyone they pass. a muslim woman should know that tabarruj is a feature of ignorance and retardation. if a woman decorated in meaning other than her husband, then allah will burn in the fire of hell because doing make up not to her husband, if a woman does this mean he has done damage and betrayed husband. conclusion from al-maraghi's interpretation of the verse on social ethics in the letter al-hujurat verses 10-13, namely: explains that the real muslim is another muslim brother who does not abuse each other, does not blur each other, does not reproach each other and does 38 ar-raisyi mundhir op cit, p.. 155 186 | ajis, vol. 3 no. 2, dec 2018 not extend each other's problems, surah althe verse 11 verses explain ridicule other people, and women who are mocked may be better than those who make fun of them, so they are better than dowry. don't you call on others with evil and with hatred, and don't call it a bad name. verily allah is the forgiving to his people who repent and whoever does not want to repent, they get a punishment allah. al-hujurat verse 12 don't prejudice other people in fact some of that prejudice is a big sin and don't you also visit some of the others in fact one of you likes to eat his brother's flesh after his death. surely allah accepts for those who want to repent and surah al-hujurat verse 13 in fact we will take you along with adam and eve, among some of you make fun of some of the others and distance each other in fact you are brothers according to m. quraish shihab letter al-hujurat verse 10 o believers of peace, even though the conflict only occurs between your two brothers and fear allah, so that you will get the mercy of unity and unity, surah al-hujurat verse 11 and women who make fun of other women may be those who are mocked better than those who are ridiculed and do not mock anyone secretly with words, deeds or gestures because it will overtake themselves. and is evil with bad titles, as bad as evil is the call of wickedness, that is the bad call of the faithful, surah al-hujurat verse 12 don't you find fault with someone else and talk about the shame of others. because it is the same as eating his brother who passed away, in fact allah is the most giver of repentance again most merciful and the letter al-hujurat verse 13 god created humans from a man and woman namely adam and eve or from sperm and ovum and make you nations, tribes so that you know each other and help each other help and complement each other. indeed, the most noble among you is beside allah the most fearful among you. so you know each other and help each other help and complement each other. indeed, the most noble among you is beside allah the most fearful among you. tribes so you know each other and help each other mirna wati, the concep of tabarruj | 187 help and complement each other. indeed, the most noble among you is beside allah the most fearful among you. according to ibn kathir, urat al-hujurat verse 10, the believers are brothers, so peace between your two brothers who are at odds, fight or fight. fear god that you may grasp his mercy, the vein of alhujurat verse 11 let you make fun of one of your people, insult and despise the other, because those who are despised and molested are better than those who mock, and also don't you call with a bad title that is not liked by those who are called. he who does not repent, he is one of the wrongdoers, surat al-hujurat verse 12 you have to far away, because actually steps are the words of the most lies, spying on each other, stealing each other's information, competing with each other, mutual love, hate each other and back to back and urat al-hujurat verse 13 allah created humans from a man and a woman, then make people split, nation, from nation to tribe, so that they know each other. surely humans are the same in the eyes of god and the most noble is the most fearful person. the meaning contained in the letter al-hujurat verses 10-13 regarding the ethics of association can be seen based on the discussion of the commentators who have explained earlier that the letter al-hujurat verses 10-13 explain the suggestion to always reconcile among fellow people, the importance brotherhood, the prohibition of making fun of others, demeaning others, gossiping, and the importance that distinguishes between muslims is only piety. the social ethics values contained in the letter al-hujurat verses 10-13 are fairness, brotherhood, respect for others, harmonious attitudes, prohibitions on gossiping and taqwa. bibliorgaphy saichimurata, too of islam, bandung: mizan. 2005. alfarmawi, abdul hayy, metode tafsir maudhu’i bandung; cv pustaka setia, 2002. ali, al-jumatul, al-qur’an dan terjemahan.jakarta :cv. j-art, 2005. 188 | ajis, vol. 3 no. 2, dec 2018 al-qashir, fada abdur razak, wanita muslimah. jogyakarta: darussalam offset, 2004. as-sijistani, sulaiman abu daud bin al-asy‟ats, sunan abi daud. beirut: dar al-kutub al-ilmiah, 1964. ass su’udiyah, syirkatuth thaba’ah al arabiyah, at tabarruj wal hijab fi dhou’il kitab was sunnah. jakarta; granada nadia t.t. ahnan, mahftuh , risalah fiqih wanita. terbit, terang surahbaya. alma’ie, zahrah ahmad al, wahai putriku tutuplah auratmu. jakarta: granada nadia, 1994. ahmad, siswati ummu, dosa-dosa yang digemari wanita indonesia. solo; pustaka arafah, 2014. ar-raisyi, mundhir imam, wanita dan harga diri, (jombang ; lintas media 2007), baidan, nashruddin, metodologi penafsiran al-qur’an (yogyakarta: pustaka pelajar 1998. dâwûd, abû. sunan abî dâwûd. riyad; bait al-afkar ad-dauliyah, t.t. departemen agama ri, al-qur’an dan terjemahannya. bandung: gema risalah press,1992. hanbal, ahmad bin. musnad ahmad. riyad; bait al-afkar ad-dauliyah, t.t. husnul albab mz, wanita yang dicintai dan di benci allah swt. surahbaya :bintang uaha jaya, 2011. hajaj, muslim bin, ṣahiḥ al-muslim, jilid 2, cetakan pertama. riyadh: dar al-thaibah, 2006. jundi, anwar, gelombang tantangan muslimah, cet kelima. penerbit cv. pustaka mantiq. kementrian agama, al-quran dan terjemahan. jakarta:lntra abadi, 2010. mirna wati, the concep of tabarruj | 189 manan, imran mu’amal haidy a., terjemah tafsir ayat ahkam ash shabuni. surahbaya :bina ilmu, 1990. muhammad, su’aib, tafsir tematik, cet, 1:2013. penerbit uin maulana malik malang. syuqqah, abdul halim abu, kebebasan wanita: jilid ke empat. jakarta: gema insani shidqy hasbi ash-, tafsir an-nur. jakarta :bulan bintang, 1994. shahab, husein, jilbab menurut al-qur’an dan as-sunah. bandung: mizan, 1994. syaltut,mahmud tafsir alqur’anul karim, juz bandung: cv dipenogoro, 1990. sdiqy, ni’mat, pamer aurat at-tabarruj. kairo:granada nadia, 1994. shihab, quraish, tafsir al-misbah, pesan, kesan dan keserasiaan alqur‟an. jakarta: lentera hati, 2004. syafe’i, racmat, ma, pengantar ilmu tafsir. bandung : pustaka. siti fatimah’abdilah, buku pintar ibadah. jakarta timur : jalamitra media.2013. umar, ansori, fiqih wamita. semarang; vc asy-syifa;1986. walid,muhamad, etika berpakaian bagi perempuan. malang ;uin –maliki press, 2011. 190 | ajis, vol. 3 no. 2, dec 2018 implementation of hadith contextual approach in legal istinbath muhammad hilmi syukri1, nur hidayat2, khayyu anggun maharani3 123uin sunan kalijaga yogyakarta, indonesia correspondence : hilmisyukri03@gmail.com bos_hidayat@yahoo.com 21204022026@student.uin-suka.ac.id abstract. this research was conducted because mistakes often occur in taking legal istinbath when understanding a hadith. this study discusses how the legal istinbath of a hadith takes into account the socio-cultural conditions to whom the hadith is conveyed.this research uses the maktabiyah study method, in other words, to explore information that refers to books or literacy related to the discussion. the results of this research show thata law that will be implemented, must be considered not only textually but also contextually. a hadith sometimes applies permanently and continuously, and can change dynamically. the law depends on a certain 'illat, if the 'illat is lost, then the law will also disappear, and vice versa. this study explains that understanding the social background and the place in which a hadith appears is important, because it can prevent the meaning of a hadith from being mixed up with personal prejudices or things that come out of the zahir meaning of a text. k e yw ord s: is ti nbat h ; i mp le me ntat i on ; cont ext u al introduction hadith is the second source in islamic teachings so that discussion of hadith is important to discuss. one of the functions of the hadith is as an explanation of the al-qur'an which is still global in nature and institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 8, number 1, 2023 | page: 172-197 doi: http://doi.org/10.29240/ajis.v8i1.6376 academic journal of islamic studies mailto:hilmisyukri03@gmail.com mailto:bos_hidayat@yahoo.com mailto:21204022026@student.uin-suka.ac.id 173 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 absolute so that it is always felt necessary to study it further in understanding it.1 in understanding the hadith, there are often mistakes and confusion by religious leaders or preachers when determining the law in a hadith. this error and confusion occurs due to understanding the hadith which stops at the text only. understanding a hadith is not enough just to look at the text of the hadith, but must look at the context. there are things that need to be reviewed and paid attention to such as looking back at the historical context, as well as to whom the hadith was delivered, in the socio-cultural conditions when the hadith was delivered. without paying attention to the historical context, a person will experience difficulties in capturing and understanding the meaning of a hadith, and he may even fall into a wrong understanding.2 at one time a hadith is more appropriate if it is understood textually, while another hadith is more appropriate if it is understood contextually. understanding and applying the hadith textually is carried out if the hadith in question has been connected with matters relating to it, such as the background of the incident, but still requires understanding in accordance with what is written in the text of the hadith in question. contextual understanding and application of hadith is carried out when "behind" the text of a hadith, there are strong indications that require that hadith be understood and applied not in the way its textual meaning is.3 before this research was made, of course there had been research that had previously examined it. among them is research written by dayan fithoroini with the title "textual and contextual analysis of islamic syuhudi thought of the prophet" 1 asep herdi, understanding hadith science, contemplation (bandung: tafakur, 2014). 2 said agil husin munawwar and abdul mustaqim, asbāb al-wurūd critical study of the prophet's hadith with a socio-historical-contextual approach (yogyakarta: student library, 2001). 3 m.syuhudi ismail, the textual and contextual hadith of the prophet (jakarta: bulan bintang, nd). muhammad hilmi: implementation of hadith contextual approach | 174 this study came to the conclusion that in understanding a hadith, one can understand it textually and at other times it can be understood contextually. syuhudi ismail uses a hermeneutic approach which is clarified by analyzing the contexts, and in analyzing the context of hadith, he is influenced by the thoughts of two hadith figures including imam syihabuddin al-qarafi and shah waliyullah al-dahlawi.4 furthermore, a similar research was also written by muktakdir and friends with the title “al-mas'ul an rai'yya h in the hadiths of the prophet muhammad saw (study of textual and contextual interpretation)”. this research comes to analyzing the meaning of al-mas'ul an ra'iyyah contained in the hadith of the prophet. after conducting a search, the author found 4 terms, namely khilafah, imam, ulil amri, and sultan. by tracing the hadiths contained in shohih bukhari and then interpreting them textually and contextually.5 the two studies above have similarities with this paper which discusses contextual hadiths in understanding the hadiths of the prophet muhammadiyah shalallahu alaihi wassalam. however, the first research focuses on discussing hadith textually and contextually by analyzing the understanding of a figure. meanwhile, the second research interprets the prophet's traditions textually and contextually, which has a narrower discussion, discussing the meaning of leadership. this paper discusses and explains how to take the law in a hadith by taking into account the social background and circumstances of the audience when they received this hadith from the prophet. shallallahu alaihi wassalam by paying attention to several religious leaders who use several approaches in understanding hadiths. 4 dayan fithoroini, “textual and contextual prophetic hadith (analysis of muhammad syuhudi ismail's thought),” journal of hadith studies 2 (1) (2021). 5 muhammad mutakdir and muhammad mahmuddin, “al-mas'ul'an ra'iyyah in the hadiths of the prophet saw (textual and contextual interpretation studies),” student scientific journal raushan fikr 9 (1) (2020). 175 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 this research is a quantitative research using literature review research methods. this research contains data taken from books, classic books, articles in the form of journals related to the theme. discussion to understand a hadith one must be equipped with knowledge of language, information about the atmosphere related to the emergence of a hadith and also the socio-cultural background at that time, in order to provide a correct and accurate understanding.6 several scholars have devised a method of understanding the prophet's hadith, which is associated with social sciences, for example syuhudi ismail, a scholar of hadith from indonesia. according to him, to find out the dichotomy between textual and contextual hadiths, one must pay attention to the following matters, first, the linguistic aspects of the hadith matan and the scope of the instructions, which can be in the form of jawāmi' al-kalim (short but full of meaning statements), language tamŝīl, symbolic expressions, conversational language, and analogous expressions; second, the function and position of the prophet muhammad; third, the historical background of the emergence of a hadith, which includes several characters, namely hadiths that do not have a special cause, hadiths that have a special cause, and hadiths related to current (developing) conditions; and fourth,7 also, the approaches offered by observers of hadith studies are quite diverse, for example nizar ali who offers several approaches in understanding hadith. first, the language approach, which is an approach that is taken when in a matan there are aspects of the beauty of language (balaghah), which allow it to contain a metaphorical meaning (majazi), so that it is different from the true meaning. second, the historical approach, which is an approach by paying attention to and studying historical situations or events related to the background of the emergence of hadiths. third, the sociological approach, which is an 6 muh zuhri, matan hadith studies an offer methodology (yogyakarta: lesfi, nd). 7 ismail, textual and contextual prophetic hadith. muhammad hilmi: implementation of hadith contextual approach | 176 approach that pays attention to and examines its relation to the conditions and situation of society at the time the hadith appeared. fourth, the socio-historical approach, namely the approach by looking at social history and social settings at the time and before the hadith was said. fifth, the anthropological approach, which is an approach by looking at the forms of religious practices that grow and develop in society, traditions and culture that develop in the society faced by the prophet when the hadith was spoken. sixth, the psychological approach, which is an approach that takes into account the psychological conditions of the prophet and the people that the prophet faced when the hadith was spoken.8 meanwhile, sheikh yūsuf al-qaraḍāwy explained that there are eight steps in carrying out these basic principles. first, understand the hadith according to the instructions of the koran. second, collect the hadiths with the same theme. third, compromise or tarjih against contradictory hadiths. fourth, understand the hadith in accordance with the background, situation and condition and its purpose. fifth, distinguish between changing means and fixed ends. sixth, distinguishing between the essence and the expression. seventh, distinguish between the unseen and the real. eighth, ascertain the meaning of the terms used by the hadith.9 it is possible that a certain hadith is more accurately understood textually, while certain other hadiths are more correctly understood implicitly (contextually). . without paying attention to this, one will have difficulty understanding the meaning of a hadith, and may fall into erroneous understanding. 8 nizar ali, "contribution of imam nawawi in research on syarh hadith: studies on sahih muslim bi syarh al-nawawi," in muh. tasrif, hadith studies in indonesia: history and thought (dissertation, uin sunan kalijaga yogyakarta: stain ponorogo press, nd), 274–314. 9 yusuf qardawi, “kaifa nata'amal ma'a al sunnah annabawiyah” (cairo: darussyuruq print 1, 2000). 177 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 understanding hadith considering social background yusuf al-qaraḍawy in understanding a hadith pays attention to all aspects contained in a hadith both textually and contextually. as he said: one of the good things in understanding a sunnah is to also pay attention to what is built from the hadith in the form of special causes and its relation to the existing 'illat-'illat which is directly stated in the hadith, or something extracted from it, or understood from the conditions in the outline of a hadith. based on an in-depth study of the hadiths, it can be found that in the hadiths there are also adjustments to the character of the social background at that time in order to create appropriate benefits or eliminate harm, and solve problems that occurred at that time.10 yūsuf al-qaraḍāwy in understanding the hadith by considering asbāb al-wurūd has divided it into three parts, namely the first part, because wurūd and 'illat are contained in the hadith. the second part, the method of understanding the texts of the companions and tabi'īn by paying attention to 'illat and its conditions. the third part, understanding the text based on changes in the social situation. from this method, what is focused on is the method of understanding the hadith of the friends and scholars by considering the social background and changes in the community situation. but before explaining the understanding of radhiyallahu anhum's companions, the author will mention an example of how the prophet muhammad really considered the situation and condition of society in establishing a law. this is intended so that no one is prejudiced against the friends of radhiyallahu anhum and say that the friends have committed bid'ah and changes, the friends pay attention to social background because they want to follow and practice the teachings of rasulullah saw 10 ibid. muhammad hilmi: implementation of hadith contextual approach | 178 a. determination of law by the prophet muhammad with due regard to social background in a hadith narrated by buroidah bin al hasib al aslamy radhiyallahu anhu, rasulullah saw said: ؼٌضٗبسح القجْس فضّسُّب فاى فٖ صٗبسرِب رزكشحػي ثشٗذح ثي الحست األسالهٖ سظٖ هللا ػٌِ meaning: "i have forbidden you to visit the graves, now make a pilgrimage to the graves, because in the pilgrimage there is a warning (remembrance of death)."11 in fact, at the beginning of islam, the shari'a had forbidden visiting graves, because at that time humans had just been released from worshiping idols. after the hadith allowed it, since then visiting graves has been permitted for muslims. this is in accordance with the opinion of hadith and fiqh experts regarding visiting graves.12this is proof that rasulullah saw really pays attention to the situation and condition of the community. b. the companions' method of understanding the hadiths by paying attention to social background: 1. distribution of war assets (land) at the time of umar bin khattab. yūsuf al-qaraḍāwy in understanding hadith, he did not limit his understanding based solely on the prophet's texts but he also included methods for understanding the texts of his companions and also tabi'īn by paying attention to illat and its context. when understanding a hadith, they will turn away from the meaning zahir hadith if they realized that the hadith appeared to solve a problem specifically during the prophetic period, then the condition changed at a later date.13 11 aby dāwud sulayman, sunan aby dāwud (beirut: al maktabah al ashriyah, nd). 12 muhammad bin ismail as shan'ani, subulu as salam, volume 1. (darul hadith, nd). 13 qardawi, “kaifa nata'amal ma'a al sunnah annabawiyah.” 179 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 examples of these hadiths are: ُّٕ ػي ػوش ثي الخطبة : لَ ال آِخُش الُوْسِلِوَ٘ي، هب فُزَِحْذ ػلِ٘ن قَْشَٗخٌ ئاّل قََسْوزُِب، كوب قََسَن الٌت ملسو هيلع هللا ىلصْْ ْ٘جَشَ .َخ umar said: if i had not thought about the other muslims, i would have distributed every area that i conquered just as the prophet saw had distributed the land of khaibar.14 at the time of the prophet muhammad, the land of khaibar was distributed while umar did not carry it out when conquering the land of iraq. he handed over the land to the owner but imposed a tax on the crops so that the benefits of the land could be enjoyed by all groups (the land of iraq was fertile unlike the land of khaibar). ibn qudāmah said that, "the division of land during the time of the prophet muhammad was due to necessity because in the early days of islam (new islam began to develop), whereas after that period the benefits changed."15 2. changes in payment of fines for murder during the time of umar bin khattab. nash, based on contemporary customs which later changed, was the prophet's stipulation in terms of imposing compensation money (diyat) for intentional or similar killings, on the closest family members of the killer. some of the fuqahā' follow these provisions absolutely, without exception and are used for all time. so that such a diyat is always imposed on the closest members only. they didn't want to consider the fact that the prophet saw imposed this diyat on them, because at that time they were the ones who were responsible for defending and helping each member of their respective tribes.16 however, other jurists, including abū hanīfah, differed with them, arguing that umar's action imposed such a diyat on members of the 14 muhammad ismā'il al-bukhāry, “ṣāḥīḥ bukhāry” (beirut: dar tauqu an najaat, nd). 15 qardawi, “kaifa nata'amal ma'a al sunnah annabawiyah.” 16 ibid. muhammad hilmi: implementation of hadith contextual approach | 180 diwān (a group of soldiers in an administrative area).17ibn taymiyah's opinion taken from the book al-fatawa is as follows, "the prophet saw has determined the payment of diyat for a group called al-'āqilah, namely people who according to custom are obliged to provide defense and help to someone." during the time of ibn taymiyah, they included the closest family members, especially the heirs. in umar's caliphate where the diyat was imposed on members of the diwān.18 so here it can be concluded that there are several opinions regarding al-'āqilah. the first opinion does not want to go beyond the closest members, because they were called al-'āqilah at the time of the prophet. while the followers of the second opinion state that what is called al-'āqilah in every period are those who defend and help someone in a certain place and time. when at the time of the prophet saw only the closest family members did that then they were called al-'āqilah. it was only later, when „umar ra stipulated that there be a diwān, every army unit in a city was obliged to provide mutual defense and assistance even though there was no family relationship. so since then they have been called al-aqilah and this opinion is the more valid of the two previous opinions. this includes provisions that change with changing conditions.19 3. uthmān's attitude towards the khattab camel. regarding the lost camel, the prophet said in a hadith: ِ ّٖ ِػفبَصِب اْػِشفْ : فَقبلَ اللُّقََطِخ، َػيِ فََسأَلََُ ،ملسو هيلع هللا ىلصػي صٗذ ثي خبلذ الجٌِٖ:[ جبَء َسُجٌل ئلٔ الٌج كبَءُب، ِّ ْفِب ثُن َّ ّْ لََك،: قبلَ الغٌََِن؟ فَعبل خُ قبلَ ثِب، فََشأًَْكَ ّئاّل صبِحجُِب، جبءَ فاىْ َسٌَخً، َػّشِ ّْ ألَِخَ٘ك، أَ أَ ئِْت، رَأُْكُل الش َجَش حزّٔ قبلَ اإلثِِل؟ فَعبل خُ : قبلَ ِللزِّ َّ ِحزاُؤُب رَِشدُ الوبَء، َّ لَِب، هؼِب ِسقبُؤُب، َّ : هب لَك َْٗلقبُب َسثُِّب. from zayd bin khalid said: "a man came to the messenger of allah and asked him about the items found, so he said: you recognize the cover and the rope then announce it for one year and if the owner comes then give it but if not then it becomes your authority with the item. 17 ibid. 18 ibid. 19 ibid. 181 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 the man asked again about the law if he found a goat then he replied: that's for you or your brother or a wolf. then the man asked again about finding the camel. so he replied: how are you, even though the camel has a water bladder (filled with water) and shoes so that it can go back and forth looking for water and eat grass until its owner finds it.20 focused here are the words, "how are you, even though the camel has a water bladder (filled with water) and shoes so that it can go back and forth looking for water and eat grass until its owner finds it." this situation continued throughout the reigns of abu bakr and „umar so that if a camel got lost, the camel was left to roam and breed on its own without anyone touching it so that it was known who owned it.21 therefore it is imperative to prevent harm that is expected to occur. ali bin aby ṭālib as one of the senior companions agreed to what uthmān was doing. in fact, he made improvements to this policy by suggesting that selling camels might be detrimental to the owner because the price was dropping. so what is better after being caught is to keep it until its owner comes to take back the camel.22 what uthman and ali bin abi talib did was not contrary to the orders of the prophet muhammad, but rather according to the intent and purpose of a hadith regarding this matter. this is because the human condition at that time had changed compared to the situation at the time of the prophet muhammad. if you continue to let the camel go astray, it may cause harm and harm to humans. so by holding the camel and selling it, then the proceeds are handed over to the owner aiming to eliminate the danger and harm. based on what has been discussed, yūsuf al-qaraḍāwy in understanding a hadith he also included the method of understanding companions and tabi'īn by paying attention to 'illat and its context. this method can find out how a friend makes a decision or ijtihad without violating the text of the prophet and can find 20 muslim bin al hajjaj al qusyairy annaisabury, “shahih muslim” (beirut: dar ihya atturast al araby, nd). 21 qardawi, “kaifa nata'amal ma'a al sunnah annabawiyah.” 22 ibid. muhammad hilmi: implementation of hadith contextual approach | 182 out the wisdom behind it. therefore, a law can change according to the benefit at a certain time.23 4. umar bin khattab radhiayallahu 'anhu ordered the tarawih congregation to pray with one priest ْحَوِي ْثِي َػْجٍذ اْلقَبِسِّٕ أًَ َُ قَبلَ ٌْؼَْجِذ الش ْ٘لَخً فِٖ َسَهَعبَى :َػ ٌَُْ لَ َٕ هللاُ َػ بِة َسض ِ َخَشْجُذ َهَغ ُػَوَش ْثِي اْلَخط قَُْى َصاعٌ ُهزَفَِشّ ّْ ََبَى أَْهَََل amenِئِلَٔ اْلَوْسِجِذ فَاِرَا الٌ بُط أَ اِحٍذ لَ َّ َُُإاَلِء َػلَٔ قَبِسٍب ْْ َجَوْؼُذ ًِّٖ أََسٓ لَ الٌ بُط َُٗصلَُّْى ثَِصالَحِ قَ َّ َِ ْم قَبَل ثُن َػَضَم فََجَوَغ ُُْن َػلَٔ أُثَِّٖ ْثِي َكْؼٍت ثُن َخَشْجُذ َهؼََُ لَْ٘لَخً أُْخَشٓ بِسئِ ُػَوُش ًِْؼَن اْلجِذَْػخُ ُزٍ meaning: “from 'abdurrahman bin 'abdil qari', he said: 'i went out with sayyidina umar bin khattab radliyallahu anhu to the mosque in the month of ramadan. (found in the mosque) people who pray tarawih are different. there are those who pray individually and there are also those who pray in congregation. then sayyidina umar said: 'i have an opinion if i gather them in the congregation of one priest, surely that would be better. then he gathered them with an imam, namely a friend of ubay bin ka'ab. then one night later, we came again to the mosque. people have already carried out taraweeh prayers in congregation behind one imam. umar said, 'the best bid'ah is this (tarawih prayers in congregation)”24 such was the condition that occurred during the lifetime of the prophet sallallaahu 'alaihi wasallam. then he led them for three nights. then he left them because he was afraid that they would be considered obligatory on them as the hadith of aisha earlier. so that the muslims returned to their original habits, until umar gathered them. may allah reward him with goodness for his services to islam. ibn at-tiien and others said: “umar bin al-khattab concluded, with the determination of the prophet sallallaahu 'alaihi wasallam regarding the validity of the prayers of those who recited to him during those several nights. even if there were things he hated, it was only because he was worried that they would eventually become obligatory on them. this is the secret why al-bukhari quotes the earlier hadith of aisha after the hadith of 23 ibid. 24 al-bukhāry, “ṣāḥīḥ bukhāry.” 183 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 umar. after the prophet died, that worry is no longer valid. umar prioritized this conclusion, because the scattering of the muslims could lead to divisions. and also because congregating with one priest brings more enthusiasm to many people who pray…. and towards umar's words, the majority of the people are more inclined..."25 the noble friend of umar bin khattab gathered congregations over one imam not because umar wanted to disagree with his predecessors, but he wanted the muslims to unite and strengthen social relations between them, because the scattering of the muslims could lead to divisions and weaken social relations. and brotherhood. this is one proof that when umar bin khattab wanted to understand hadith, he paid attention to social relations. 5. the increase in the number of tarawih prayers at the time of umar bin khattab. ْحَوِي أًَ َُ َسأََل َػبئَِشخَ ٌْأَثِٖ َسلََوخَ ثِْي َػْجِذ الش ِ :-سظٖ هللا ػٌِب-َػ َْ٘ف َكبًَْذ َصالَحُ َس ُسِْل َّللا َصل ٔ -َك َسل نَ َّ َِ ُ َػلَْ٘ ٍِ َػلَٔ ئِْحذَٓ َػْشَشحَ َسْكؼَخً :؟ قَبلَذْ فِٖ َسَهَعبىَ -َّللا ِْ٘ش الَ َغ َّ :َهب َكبَى َِٗضٗذُ فِٖ َسَهَعبَى َّ ِِي ، ثُن أَْسثَؼًب فاَلَ رَْسأَْل َػي ْ ُحْسٌِ ِِي ُغِْل َّ ِِي ، ثُن َُٗصِلّٖ أ َْسثََغ َسَكؼَبٍد فاَلَ رَْسأَْل َػْي ُحْسٌِ ي ِِ ُغِْل ِ رٌََبُم قَْجَل أَْى رُْرَِش؟ قَبلَ :فَقُْلذُ .َُٗصِلّٖ ثاَلَثًب الَ ٌََٗبُم قَْلجِٖ :َٗب َسُسَْل َّللا َّ رٌََبُم َػٌِْٖ٘ from abu salamah bin 'abdirrahman, he reported that he once asked 'aisyah radhiyallahu 'anha, "how is the night prayer of the prophet sallallaahu 'alaihi wa sallam in ramadan?". 'aisyah said, "the messenger of allah shallallahu 'alaihi wa sallam never increased the number of cycles in the night prayers in the month of ramadan and did not increase the number of cycles in other prayers more than 11 cycles,"26 umar gathered his friends to perform the tarawih prayer and then ubay bin ka'ab lead radhiyallahu ta'ala 'anhu. then the prayer is carried out 20 cycles. no one has denied it so that this opinion became ijma' or an agreement of the friends. this is as explained by syaikhul islam ibnu taimiyah said in majmu' al fatawa: “all the above number of rak'ahs can 25 ahmad hajar al asqolany, “fathul bari” (beirut: darul ma'rifah, 1379). 26 al-bukhāry, “ṣāḥīḥ bukhāry.” muhammad hilmi: implementation of hadith contextual approach | 184 be done. carrying out night prayers in the month of ramadan in various ways is very good. and indeed more important is to perform the night prayer in accordance with the conditions of the jama'ah. if the jama'ah is likely to be happy with long raka'ats, then it is better to perform the night prayer as exemplified by the prophet sallallaahu 'alaihi wa sallam himself in the month of ramadan and other months. under those circumstances, that's for the best. however, if the congregation is unable to carry out long cycles of prayer, then performing the night prayer with 20 cycles is more important. this is what many scholars practice. night prayer with 20 rak'ahs is the middle way between the number of ten and forty rak'ahs of night prayer. even if someone performs the night prayer with 40 cycles or more, that is also permissible and is not said to be makruh in the slightest. even the scholars have also emphasized the permissibility of this such as imam ahmad and other scholars. therefore, whoever thinks that the night prayers in the month of ramadan have a certain number limit from the prophet sallallaahu 'alaihi wa sallam so that they cannot be more or less than 11 cycles, then he is truly mistaken."27 the conclusion from the opinions above is that the best number of cycles in the tarawih prayer is the number of cycles that are in accordance with the conditions and abilities of the community. as for the additional number of cycles of cycles exemplified by the prophet muhammad, this is due to the understanding of the hadith which takes into account social background. c. understanding of hadith based on changes in community situation 1. hadith about "a woman is not allowed to travel three days (or more) except with a mahram". .وحشمرسبفُش الوشأحُ ثالثخَ أٗبٍم، ئال هَغ ِرٗػي اثي ػوش سظٖ هللا ػٌِوب أى الٌجٖ ملسو هيلع هللا ىلص قبل: ال 27 ahmad bin abdul halim bin taimiyah, “majmu' al fatawa” (saudi arabia: maj'ma malik fahd, 1995). 185 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 from nāfi' from ibn umar, the prophet said: it is not permissible for a woman to travel for three days, except with a mahram.28 this prohibition is not something fixed but there is an 'illat or reason for the prohibition. 'the illat of this prohibition is: if a woman goes alone without a mahram at the time of riding a camel or donkey by taking a desert or a deserted road, it is feared that something will happen to her that will cause slander. if conditions have changed like today, where any form of travel is either by plane or by train with lots of passengers, so that the situation is safe for the woman, then there is nothing wrong with her traveling alone.29 2. the hadith about "i broke away from a muslim who occupies the place where the polytheists live." ِ بػزصَن ًبٌط ف خَؼنٍ ئلٔ سشٗ خً ثؼثَ ملسو هيلع هللا ىلصػي جشٗش ثي ػجذ هللا سظٖ هللا ػٌَ قبل: أى سسَْل َّللا كلِّ هي ثشٕءٌ أًب: ّقبلَ الؼقلِ ثٌصفِ لَِن فأهشَ ملسو هيلع هللا ىلصثبلسُّجِْد ف أسشَع فُِ٘ن القزُل فجلَغ رِلَك الٌجٖ ِ سسْلَ ٗب قبلْا. الوشِشك٘يَ ُُشِ أظْ ث٘يَ ٗق٘نُ هسِلنٍ .ًبساُوب رشاءٓ الَ : قبلَ ّلََن؟ َّللا from jarir bin abdillah said: the messenger of allah once sent an army to the khats'am tribe. however, a number of members of the tribe wanted to save themselves by prostrating (praying). even so, the members of the troop still killed them and when it became known to the messenger of allah, he ordered that a fine or compensation be paid for the killing of half of the provisions, saying: i let go of every muslim who lives in the midst of polytheists. . some who heard asked: why o messenger of allah? he replied: the fire of the two will not unite.30 there are some who understand this hadith as an absolute prohibition to live in non-muslim countries even though at present there are certain needs that require us to live in these countries. these needs include continuing studies, medical treatment, recreation, escaping from war, work, business, and so on.31 28 al-bukhāry, “ṣāḥīḥ bukhāry.” 29 qardawi, “kaifa nata'amal ma'a al sunnah annabawiyah.” 30 sulayman, sunan aby dāwud. 31 qardawi, “kaifa nata'amal ma'a al sunnah annabawiyah.” muhammad hilmi: implementation of hadith contextual approach | 186 according to rāsyid riḍā, he explained that this hadith talks about the obligation to emigrate to an islamic country in order to obtain help and assistance from the prophet muhammad. so that it becomes a necessity and obligation for a muslim to live far from the house of polytheists and not live in a nearby place but should live with the muslims in their country. the prohibition against neighbors with polytheists occurs because there is no guarantee of agreement and security for the muslims even the two "fires" are different. one calls on allah swt and the other calls on satan, then how can they unite. this is because they have destroyed themselves by living with polytheists who are enemies of islam. so, َُبَجُشّا ۟ ٱل ِزَٗي َءاَهٌُْا )ئِى َِذُّا ۟ َّ ـٰ َج ن⁠ٰ۟ َّ ۟ ثِأَم ۟ َّ ِِ ن ۟ ِل ِِ أًَفُِس ِ َسجِ٘لِ فِی ۟ َّ ٱل ِزٗيَ ٱّلل ّا َّ َّ ۟ َءا ا ّۤ ًََصُش ىِٕكَ ۟ أُّ ۟ ّ ـٰۤ ُِن۟ ثَغ لَ ٱل ِزٗيَ ۟ ࣲض۟ ثَغ ِلَ٘ۤبءُ ۟ أَّ ۟ ُظ لَن ۟ َءاَهٌُْا َّ َِبِجُشّا ۟ َّ َُن َهب ۟ ُٗ ي لَ ّهِ ن ِِ َ٘زِ ـٰ لَ ي َشی َّ ٰٔ ءٍ ۟ ّهِ َِبِجُشّا َحز ُٗ ۟ ئِىِ ۟ ٗيِ فِی ۟ رٌََصُشُّكن۟ ٱط َّ ٰٔ ئِال سُ ۟ ٱلٌ ص ُكنُ ۟ فَؼَلَی ٱلذِّ َػلَ َُن۟ ثَی ۟ مِ ۟ قَْ ثَی ۟ ًَ ُِن۟ َّ ـٰق ًَ ََ٘ ُ ۟ ࣱّهِ ٱّلل (ࣱثَِص٘ش َهلُْىَ ۟ رَغ ثَِوب َّ “indeed, those who believed and emigrated and fought jihad with their wealth and their lives in the way of allah and those who provided shelter and help (to the emigrants), they protect each other. and for those who believe, but have not emigrated, then you are not obligated to protect them in the slightest, until they emigrate. (but) if they ask you for help in matters of defending religion, then you are obliged to provide help except for people who have been bound by an agreement between you and them and allah is all-seeing of what you do ". (qs. al-anfal: 72) the meaning of allah's word above applies at the time of migration which is obligatory, while the hadith above is a prohibition on settling in an infidel country and living with infidels refers to an atmosphere of war, hostility, and where muslims live in a country that is hostile to an islamic state, then islamic countries will not be responsible for their safety if there are military operations from islamic countries attacking the country. the core of the law applies in accordance with the place and conditions. if the illat is in the form of the benefit that is to be obtained or the harm that is to be prevented is lost, then the law of a text is not 187 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 fixed. this is based on the existence of a law that applies according to the presence or absence of 'illat.32 3. zakat fitrah there is a text that shows the prophet's order regarding the time to issue zakat fitrah and the time for payment begins after the dawn prayer so that before the eid prayer is performed. this is as in the hadith of ibn abbas radiyahllahuanhu said: أدّاُب قجَل الصالحِ فِٖ صكبحٌ هقجْلخٌ، ّهي أداُب ثؼذَ الصالحِ هٌػي اثي ػجبط سظٖ هللا ػٌِوب قبل :“ بلصذقبدِ فِٖ صذقخٌ هٌ "whoever pays zakat fithri before prayer, the zakat will be accepted and whoever pays it after prayer, then it is only as charity among various charity"33 from ibn „umar ra, in fact the prophet saw ordered to issue zakat fitrah before the crowd went out for the eid prayer. this provision was adjusted to the condition of society at the time of the prophet muhammad, who was still in a small community, so that people who needed zakat were known where their homes were so that zakat could be given on time. during the friendship era, the expansion of the area and the scope of giving zakat became more complicated. so the time between the dawn prayer and the eid prayer is considered insufficient so that the time for giving zakat is accelerated one or two days before the holiday.34 during the time of the imam of the madhhab, the muslim community expanded, so that they allowed the payment of zakat al-fitr from the middle of the month of ramadan according to the hanbali opinion, or from the beginning of the month of ramadan according to the syafi'i opinion. they also do not specialize in the payment of zakat 32 ibid. 33 sulayman, sunan aby dāwud. 34 qardawi, “kaifa nata'amal ma'a al sunnah annabawiyah.” muhammad hilmi: implementation of hadith contextual approach | 188 on the food described in the sunnah but instead determine it according to the staple food of an area.35 there are schools of thought that allow paying zakat using currency because it is considered more beneficial for the poor, this is the opinion of the hanafi school and its friends. this is because the essence of the purpose of the law of zakat fitrah is to meet the needs of the poor, and this should not use staple foods. , but can also use payment in cash. in fact, if it is adjusted to the current situation, the benefits of paying zakat in cash are greater, so that this opinion seems to be a manifestation of the meaning of the hadith of the prophet and this is what is meant as true fiqh.36 4. quraysh and leadership. hadith relating to the superiority of the quraysh nation in the leadership area. in the nine primary hadith books (al-kutub al-tis'ah), when traced, this type of hadith is found in three books, namely sahih albukhari, sahih muslim, and musnad ahmad bin hanbal with three almost similar editorial styles. here are the three editorial styles: ٍْٗش فٖ األْهشُ ُزا َٗضالُ ال :ػوش ثي ػجذهللا ػي َٖ هب قَُش )٠ٖٓٔالجخبسٕ صح٘ح( .اثٌْبىِ هٌِنُ ثَِق ٍْٗش فٖ األْهشُ ُزا َٗضالُ ال : هسؼْد ثي ػجذهللا ػي َٖ هب قَُش ٢ٕٓٔ هسلن صح٘ح( .اثٌْبىِ الٌّبِط ِهيَ ثَِق ( )٠ٓ/ ٢ أحوذ هسٌذ( .اثٌبىِ الٌبِط هي ثَقٔ هب قشٍٗش فٖ األهشُ ُزا ٗضالُ ال [:ػوش ثي ػجذهللا ػي the translation in general is: "in this matter (religion, society, and state), the quraysh are always (the leaders) as long as they are still there even though they are only two people"37 if you think about it and observe it, the contents of this hadith are manifestly inconsistent. the reason is clear, that it is impossible for a tribe in the arabian peninsula, namely the quraysh tribe, which incidentally is only in arab lands, to be considered capable of leading the 35 ibid. 36 ibid. 37 al-bukhāry, “ṣāḥīḥ bukhāry.” 189 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 life of religion, society and state throughout the world, even if there are only two of them. it seems impossible if the prophet saw had strong fanaticism towards his tribe, so that led him to make this statement as recorded in several books of hadith. if the hadith above is interpreted textually, then it is possible that someone will argue that a country, whether in arab or non-arab lands, must adopt or even "import" quraysh to be sovereign as its leader in order to comply with the words of the prophet. even, the figure who played a major role in the founding of the quraysh tribe was qushay bin kilab. he was the first founder and laying the foundations of the quraysh government.38it was through his hands that the quraysh tribes that had split apart could be gathered and gathered in makkah. that is, all of them were placed by qushay in the lowlands around the kaaba, even though previously some of them lived in the crevices and mountain slopes around mecca.39 the quraysh tribe under the leadership of qushay then managed political affairs and affairs regarding the kaaba, after previously political power was controlled by the khuza'ah tribe. since then, this tribe then dominated arab society. there are ten high positions distributed to the tribes from the quraysh tribe, namely hijābah, keeper of the keys to the kaaba; siqāyah, overseer of the zamzam spring for use by pilgrims; diyat, the powers of civil and criminal judges; sifarah, state attorney or ambassador; liwa', military position; rifadah, tax administrator for the poor; nadwah, the position of chairman of the council; khaimmah, administrator of the hall of deliberation; treasure, financial administration position; and azlam, keeper of the fortuneteller's arrow to know the opinion of the gods.40 the leadership of the quraysh tribe in mecca was later succeeded by their successors, especially by hāsyim and abdul mutālib. in the 38 khalīl abd al-karīm, “quraysh min al-qabīlah ilā al-daulah al-markaziyyah” (cairo: sīnā li al-nasyr, nd). 39 muhammad ridha, "sirah nabawiyah," nd 40 badri yatim, history of islamic civilization (jakarta: raja grafindo persada, nd). muhammad hilmi: implementation of hadith contextual approach | 190 period that followed, the prophet muhammad was born from their group as well. there is a leadership theory called ashabiyah or group fanaticism, which was originally put forward by ibn khaldun. this theory arises from the assumption that a leader in order to be able to effectively control the order and security of the state, both from disturbances originating from within the state and from outside, is required to have great authority, qualified intellectual side, and adequate physical strength. therefore, he needs solid group solidarity or fanaticism. so if a country is inhabited by several ashabiyah, then the head of state is chosen from the group that has the most dominant group fanaticism.41 departing from this ashabiyah theory, according to nizar ali, the determination of leadership was in the hands of the descendants of the quraysh due to the sociological fact that the quraysh people at that time were an arab tribe who had qualifications, were tough, authoritative, prominent, strong, and had high fanaticism. whether we realize it or not, leaders who come from tribes like this are able to control government effectively. however, if there are other tribes that are more prominent and more authoritative, then they also have the right to hold the reins of leadership. quraysh is only a priority and symbol for people who have influence, get fanatical support, and have the capability and quality to hold the position of head of state. thus, according to nizar ali,42 in another narration, there is a saying of the prophet sahalallahu 'alaihissalam which reflects the universality of justice in the field of leadership. this hadith is mentioned in sahih al-bukhari: "listen to and obey all of you (to the officials i appoint), even though the officials who take care of your interests are slaves of abyssi whose (hair) on his head resembles wheat".43 41 nizar ali, hadith versus science: understanding hadiths (musykil yogyakarta: teras, nd). 42 ibid. 43 al-bukhāry, “ṣāḥīḥ bukhāry.” 191 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 this hadith clearly provides an opportunity for leaders from various groups who have the ability and quality, and are not limited to the quraysh tribe. armed with an understanding of the hadith of the prophet sahalallahu 'alaihissalam regarding the leadership of the quraysh tribe with a social sciences approach, it can be said that the reason behind the prophet prioritizing the quraysh over others in the field of leadership was because he considered that the quraysh were a tribe that had influence, gained fanatical support , and has the ability and quality to hold the position of head of state. thus, the contextual meaning that can be derived from this hadith is that the conditions that must be met by a leader who wants to establish a strong state are the characteristics inherent in the quraysh tribe in the past. so from there, the specificity of the quraysh tribe as the head of state according to the textual meaning is temporal (temporary), and what applies universally is the contextual meaning. looking at the descriptions and examples above, it can be seen that the current understanding of hadith focuses more on the use of social sciences as a medium for understanding the meanings of the prophet's hadiths. modern scholars try to target their orientation on historical aspects, both historical reality in the era of the prophet sahalallahu 'alaihissalam in the past and present history. even so, there is one thing that must be considered that understanding must include subjective elements, so that when someone who wants to understand hadith texts in reality will never arrive at the objective level. this is because understanding is not a process of knowing that runs statically outside the framework of space and time, but always occurs under certain circumstances, in a certain place and in a certain space of time. as explained in the characteristics of the social sciences that never know the exact truth, the meaning of hadith is like that too. total objectivity is impossible to achieve in understanding hadith. as part of muhammad hilmi: implementation of hadith contextual approach | 192 its implication, a person cannot claim that only he alone is right, because only allah is the possessor of ultimate truth.44 if indeed hadith and social sciences must integrate with each other as the visualization above, then how does hadith integrate with the social sciences? at least the way that appears there are two forms. first, people who have been involved in the discourse of hadith studies study social sciences, and apply them in hadith studies. this first method is often used by hadith scholars who want to see the reading of hadith from the perspective of the social sciences. second, people who have struggled in the study of social sciences try to understand hadith with their social scientific background.45 understanding the hadith considering the audience understanding the hadith considering the audience is an understanding that pays attention to the person who spoke with rasulullah saw in a hadith, regarding the condition and character of that person. the audience is the party that is the target of personal, group or certain people's words. we already understand that the messenger of allah was a person who paid close attention to who he was talking to when giving a talk, whether in the form of laws, orders, prohibitions, teachings, fatwas or other matters that were the purpose of his explanation.46 he pays attention to the hearts of beginners by not giving explanations that are only understood by people who are already in his knowledge and he always answers someone's question with something that is considered important and according to their circumstances.47 among examples of hadiths relating to the explanation of the prophet muhammad who adjusted the audience are: 44 azhari andi, "reinterpretation of sunnah (muhammad syahrur's thought study of sunnah)," journal of living hadith 1, no. number 1 (nd). 45 ibid. 46 mohd asri zainul abidin, “sabab wurūd al-hadīth dawabiit wa maayir” (selangor: malaysia internation islamic university, nd). 47 ibid. 193 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 a. different answers to the same question ِ؟ قَ ُّٕ الؼََوِل أََحتُّ ئَِلٔ َّللا َسل َن: أَ َّ َِ ْ٘ ٖ َصل ٔ هللاُ َػلَ بَل: فؼي اثي هسؼْد سظٖ هللا ػٌَ قبل: َسأَْلُذ الٌ جِ ؟ قَ ٌّٕ ِْٗي(، قَبَل: ثُن أَ اِلذَ َْ ؟ قَبَل: )ثُن ثِشُّ ال ٌّٕ َِب(، قَبَل: ثُن أَ ْقزِ َّ ِ()الص الَحُ َػلَٔ َِبدُ فِٖ َسجِِ٘ل َّللا بَل: )الِج from abdullah bin mas'ūd ra said: i asked rasulullah saw, what action is most loved by allah swt? he replied: pray on time. i ask: what after that? he replied: devoted to both parents. i asked again after that what? he replied: strive in the way of allah.48 ِ(، قَ ِ؟ قَبَل: )اإِلَٗوبُى ثِبّلل ُّٕ اأْلَْػَوبِل أََحتُّ ئِلَٔ َّللا ِ، أَ بَل: ّػي سجل هي خَؼن قبل: قُْلُذ: َٗب َسُسَْل َّللا ِحِن(، قَبَل : َْ؟ قَبَل: )ثُن ِصلَخُ الش ِ، ثُن َه َْ؟ قَبَل: )ثُن األَْهُش قُْلُذ: َٗب َسُسَْل َّللا ِ، ثُن َه قُْلُذ: َٗب َسُسَْل َّللا ََِش( ٌْ ِِْٖ َػي اْلُو ثِبْلَوْؼُشِّف ّالٌ at another time, a friend from khatham said: o messenger of allah, what action is most loved by allah swt? he replied: "faith in allah swt." i said: o messenger of allah, then what? he replied: then silaturrahim, i said: o messenger of allah, then what? he replied: then enjoins what is good and forbids evil.49 in addition, there is also another hadith narrated by 'aisyah radhiyallahu anha, namely: ُّٖ :ػبئشخ أم الوإهٌ٘يػي ِ؟ قبلَ :ملسو هيلع هللا ىلصُسئَِل الٌج ُّٕ األْػوبِل أَحتُّ ئلٔ َّللا ُهِب :أ َّ قَل ّئىْ أدْ from aisyah radhiyallahu anha said: the messenger of allah was asked about the best practice, he replied: that the best practice is consistent practice even if only a little."50 hadith with the meaning as above contains different answers of rasulullah saw to the same question. al-mubarkafury said that the difference in the prophet's answers was caused by the difference in the character of the person asking.51 48 al-bukhāry, “ṣāḥīḥ bukhāry.” 49 abu ahmad al mundziry, “at targiib wa at tarhiib,” nd 50 al-bukhāry, “ṣāḥīḥ bukhāry.” 51 abidin, "sabab wurūd al-hadīth dawabiit wa maayir." muhammad hilmi: implementation of hadith contextual approach | 194 apart from that, rasulullah saw also told them the most important thing for each of them or something they liked the most or something that was most appropriate for them. even the time difference when the question was asked to the prophet was also considered. it could be that at that time, the best practice was jihad in the way of allah swt. this is because this practice was the best practice in the early days of islam because it was a means for islam to be upright.52 b. different fatwas on one question in one case, and at one time: َسل َن، فََجبَء َشبةٌّ فَقَبَل: َٗب َّ َِ ْ٘ ِ َصلٔ هللاُ َػلَ ّٖ ٌْذَ الٌ جِ فؼي ػجذهللا ثي ػوشّ سظٖ هللا ػٌِوب قبل: ُكٌ ب ِػ أًََب َصبئِ َّ ٌْ٘خ، فَقَبَل: أُقَجُِّل أًََب َصبئٌِن؟ قَبَل: )اَل(، فََجبَء َش َّ ٌن؟ قَبَل: )ًَؼَْن(، قَبَل: فٌَََظَش َسُسَْل هللاِ، أُقَجُِّل َُْن ئِلَٔ ثَ َسل َن: )َقذْ َػِلْوُذ ِلَن ًََظَش ثَْؼُع َّ َِ ْ٘ ْؼٍط، ئِى ثَْؼُعٌَب ئِلَٔ ثَْؼٍط، فَقَبَل َسُسُْل هللاِ َصلٔ هللاُ َػلَ َْ٘خ َْٗوِلُك ًَْفَسَُ( الش from abdullah bin amr ra said: one day we were with the prophet saw, then a young man came and said: o messenger of allah, did i kiss while i was fasting? he replied: (no), then a sheikh came and said: should i kiss while i am fasting? he replied: 'yes, he said, so we looked at each other (confused).53 this hadith explains to us that the prophet saw was very concerned about the condition, character and situation of the audience requesting a fatwa, rasulullah saw as the best teacher of all time indirectly taught us to consider and pay attention to the audience, both in preaching, educating, giving fatwas, and understand speech. conclu s i on based on the explanation that has been mentioned above, this research comes to the conclusion that understanding the hadith takes into account the background, situation, and conditions when it is said, so that the understanding of the hadith becomes broader, clearer, and avoids mistakes due to narrow understanding. in our current era, understanding hadith by considering the social background is very 52 ibid. 53 abu abdillah asyyaibani, musnad imam ahma, nd 195 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 important, because the social conditions at the time of the prophet muhammad were very much different from the social conditions today. understanding the hadith considering the social background is understanding the hadith by paying attention to the conditions, situations, circumstances, and relations between humans in the social environment. the purpose of understanding the hadith considering the audience is understanding the hadith by paying attention to the circumstances and character of the person who receives and hears the hadith. in other words, understanding the hadith by paying attention to whom it was conveyed. in our current era, understanding hadith by considering the social background is very important, because the social conditions at the time of the prophet muhammad were very much different from the social conditions today. because it is possible that a certain hadith is more correctly understood explicitly (textually), while other hadiths are more correctly understood implicitly (contextually). in other words, hadith needs to pay attention to its social context, to whom it was conveyed, under what conditions it was delivered, why it was delivered. without paying attention to this, one will have difficulty understanding the meaning of a hadith, and may fall into erroneous understanding. r ef er e nce s abidin, mohd asri zainul. “sabab wurūd al-hadīth dawabiit wa maayir.” selangor: malaysia internation islamic university, nd ahmad bin abdul halim bin taimiyah. “majmu' al fatawa.” saudi arabia: maj'ma malik fahd, 1995. al-bukhary, muhammad isma'il. “ṣāḥīḥ bukhāry.” beirut: dar tauqu an najaat, nd al-karīm, khalīl abd. "quraysh min al-qabīlah ila al-daulah almarkaziyyah." cairo: sīnā li al-nasyr, nd ali, nizar. hadith versus science: understanding the hadiths. musykil yogyakarta: terrace, nd muhammad hilmi: implementation of hadith contextual approach | 196 ———. "imam nawawi's contribution to syarh hadith research: a study of sahih muslim bi syarh al-nawawi." in muh. tasrif, hadith studies in indonesia: history and thought, 274–314. dissertation, uin sunan kalijaga yogyakarta: stain ponorogo press, nd andi, azhar. "reinterpretation of the sunnah (muhammad syahrur's thought study of the sunnah)." journal of living hadith 1, no. number 1 (nd). annaisabury, muslim bin al hajjaj al qusyairy. “saheeh muslim.” beirut: dar ihya atturast al araby, nd ashyaibani, abu abdillah. musnad imam ahma, n.d fithoroini, dayan. "textual and contextual prophetic hadith (analysis of muhammad syuhudi ismail's thought)." journal of hadith studies 2 (1) (2021). hajar al asqolany, ahmad. “fathul bari.” beirut: darul ma'rifah, 1379. herdy, asep. understanding the science of hadith. meditation. bandung: tafakur, 2014. ismail, m. syuhudi. textual and contextual prophetic hadith. jakarta: crescent star, n.d mahmuddin, muhammad mutakdir and muhammad. “al-mas'ul'an ra'iyyah in the hadith of the prophet (study of textual and contextual interpretation).” student scientific journal raushan fikr 9 (1) (2020). munziry, abu ahmad al. “at targiib wa at tarhiib,” nd mustaqim, said agil husin munawwar and abdul. asbāb al-wurūd critical study of the prophet's hadith the socio-historicalcontextual approach. yogyakarta: student library, 2001. qardawi, yusuf. “kaifa nata'amal ma'a al sunnah annabawiyah.” cairo: darussyuruq print 1, 2000. 197 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 ridha, muhammad. "sirah nabawiyah," nd shan'ani, muhammad bin ismail as. subulu as salam. volume 1. darul hadith, nd sulayman, aby dāwud. sunan aby dāwud. beirut: al maktabah al ashriyah, nd orphan, badri. history of islamic civilization. jakarta: raja grafindo persada, nd zuhri, muh. study of matan hadith a methodological offer. yogyakarta: lesfi, nd 1 the islamic emirate of afghanistan 1.0: a study on ‘islamic government’ practices under the taliban 1996 2001 ridwan rosdiawan1, dwi surya atmaja2, khan pacha3 1,2 iain pontianak, indonesia 3 university of kabul kabul, afghanistan correspondence: rrosdiawan@gmail.com, atmaja651109@gmail.com, kpacha453@gmail.com abstract. the taliban group managed to return to power in afghanistan after the departure of the international coalition forces led by the united states and the collapse of president ashraf ghani's government in august 2021. their determination to revive the islamic emirate of afghanistan has raised global public fears that the taliban will repeat the practice of a hardline islamic government as previously practiced. they have implemented in the first five years of their leadership phase. what was the pattern of the islamic government of the taliban version that was implemented in 1996-2001? by analyzing the content of data sourced from documents in the form of official political texts, news reports, journal articles, and books circulating in the context of the time, this paper presents an explanation that reveals why the pattern of islamic rule of the taliban is the anti-thesis of the ideal model of government adopted. the majority of the international community. instead of strengthening democratization and upholding human rights, the taliban implemented many policies that curbed the basic freedom rights of the afghan people in the fields of education, livelihood, and social and political affairs based on adherence to religious dogmas. keywords: afghanistan; islamic government; taliban after a lengthy and successful battle against the us and nato-backed government forces, the taliban have retaken control of afghanistan. they were previously deposed from the throne of government after becoming one institut agama islam negeri (iain) curup, indonesia issn 2580-3174, (p); 2580-3190 (e) volume 8, number 1, 2023 | page: 69-96 doi: http://doi.org/10.29240/ajis.v8i1.6134 academic journal of islamic studies mailto:rrosdiawan@gmail.com mailto:atmaja651109@gmail.com mailto:kpacha453@gmail.com 70 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 of the primary targets of the worldwide war on terror coalition for allegedly aiding and abetting the principal suspect on the september 11, 2001, terrorist attack, osama bin laden.1 on august 15, 2021, this once-powerful militia stormed kabul and took the presidential palace, which afghan president mohammad ashraf ghani had left behind. the taliban's entry into kabul is a repeat of a rendez vouz episode that occurred on september 27, 1996.2 the difference this time is that the taliban ruled the capital rather 'peacefully,' with little violence. the taliban's accomplishment in overthrowing ashraf ghani's administration stunned the international community. it just took less than two weeks to capture practically the whole land of afghanistan after dominating the first province3 is a shred of evidence that the taliban now wield greater influence than they did before 2001, as many expected. some intelligence analysts initially believed that the afghan government's afghan national defense and security forces (andsf), which numbered more than three times the number of the taliban's army and had been specially trained by the us and nato, would be able to muzzle or at least outlast the taliban for up to 30-90 days.4 according to the facts, the taliban's power allowed them to overcome them in less than 7 days. the taliban have also 1 the us-led global war on terror coalition offensive against the taliban in afghanistan began on october 7, 2001. after more than one month of fierce fighting, kabul fell to the taliban in november 2001 and the taliban regime finally collapsed in total on december 9, 2001. see for example, cfr, “the u.s. war in afghanistan: 1999 – 2021”, center of foreign relations, accessed from the page https://www.cfr.org/timeline/us-war-afghanistan on 28 september 2021. 2 for a comprehensive description of the profile, history, and actions of the pre-2001 taliban, the explanation can be obtained in several books such as ahmed rashid, taliban: militant islam, oil and fundamentalism in central asia, (new haven and london: yale nota bene, 2001), burchard brentjes, et.al., taliban: a shadow over afghanistan, (varanasi, india: rishi publications, 2000), michael griffin, reaping the whirlwind: the taliban movement in afghanistan, (london: pluto press, 2001), and neamatollah nojoumi, the rise of the taliban in afghanistan, (new york: palgrave, 2002). 3 the first provincial capital controlled by the taliban was the city of zaranj, nimruz province, which they captured on august 6, 2021. see ruby mellen, “the shocking speed of the taliban’s advance: a visual timeline”, the washington post, august 16, 2021. accessed from the page https://www.washingtonpost.com/world/2021/08/16/taliban-timeline/ 4 idrees ali, “taliban could isolate kabul in 30 days, takeover in 90 u.s. intelligence”, reuters, august 11, 2021. accessed from the page https://www.reuters.com/world/asiapacific/taliban-could-isolate-kabul-30-days-takeover-90-us-intelligence-2021-08-11/ ridwan : the islamic emirate of afghanistan 1.0| 71 demonstrated their ability to dominate afghanistan even though us and nato soldiers are still entrenched and on their way out.5 another major surprise from the taliban's win in afghanistan was their decision to hold a "news conference" to address the world. communicating government policies to journalists and the media appear to be a routine part of public communication. this occurrence became unusual when it was carried out by the well-known taliban, who were closed to the media even during their sovereign period from 1996 to 2001. within a week of gaining control of kabul, the taliban staged at least two key news conferences. the first was a surprise call from taliban spokesperson suhail shaheen to the bbc presenter, which aired on 16 august 2021.6 second, on august 17, 2021, another taliban spokesperson, zabihullah mujahid, gave a press conference at the presidential house of afghanistan. one of the primary themes from the taliban's two news conferences was that they will build an islamic government in afghanistan once more. the taliban refer to the administration as the islamic emirate of afghanistan, with islamic sharia as its legal foundation. the declaration of the taliban's version of the islamic emirate jogged the audience's recollection of the pattern of rule that they had followed in afghanistan from 1996 to 2001. they enforce laws and restrictions based on the literalist islamic doctrine of the deobandi and hanafi schools of thought7 which they propagate through institutions especially education under their power. their association with this sect is shown in their name, "taliban," which refers to the group of talibs (students) from deobandi madrasas who 5 the deadline for the withdrawal of us and nato troops from afghanistan is august 31, 2021, as directed by us president joe biden. this date is about 3 months behind the agreement on the may 2021 deadline previously signed by us president donald trump and the taliban in doha, qatar, on 29 february 2020. see joan e. greve & julian borger, “biden says us troops may stay in afghanistan beyond 31 august deadline”, the guardian, 19 aug 2021. accessed from the page https://www.theguardian.com/us-news/2021/aug/18/bidenus-troops-afghanistan-31-august-deadline 6 bbc, “afghanistan: taliban spokesman suhail shaheen calls the bbc interview in full”, bbc news, august 16, 2021. accessed from the page https://www.bbc.com/news/av/worldasia-58223530 7 the background of the religious ideology adopted by the taliban is discussed in sufficient detail by barbara d. metcalf in her article “traditionalist islamic activism: deoband, tablighis, and talibs”, in isim papers number 4, 2002. see barbara d. metcalf, “traditionalist islamic activism: deoband, tablighis, and talibs”, in isim papers 4, (leiden: isim, 2002). 72 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 have been carrying out the activity since 1994 under the direction of mullah muhammad omar. after defeating its adversaries, who were major groups of the anti-soviet mujahideen organization, the taliban took control of afghanistan in 1996 and continued to battle for power following the breakup of the soviet union's puppet government in 1992. under his reign, the taliban was well-known for implementing sharia law, such as the installation of the ordinance of chopping off hands, stoning, and murder, as well as outlawing pastimes such as music, radio listening, and television viewing.8 is it accurate that the taliban engaged in a pattern of violence in the name of religion during its first time in office from 1996 to 2001? this research seeks to analyze this remark through a documented survey by assessing the content of official documents, news items from reputable media, reliable journal papers, and novels released during the taliban group's reign of terror. the selection of document sources in this connected time is critical since many contemporary publications are caught in stereotypical pictures as a result of ideas created following the worldwide war on terror campaign, in which the taliban has always been positioned as a war criminal and terrorist organization. the islamic governing system and the taliban's violent image upon regaining control of afghanistan's presidential house, taliban official spokesmen have underlined that the islamic emirate of afghanistan has returned to shari'ah law.9 to quell world outrage, they highlighted that the islamic emirate of afghanistan would be inclusive this time, welcoming all components, including minorities, and would not accept its land being used as a base for terrorist actions. the taliban also committed to protecting women's rights, including access to political rights, the labor market, and education, as long as they did not contradict shari'ah.10 8 see ahmed rashid, taliban: militant islam.., p. 90-140, neamatullah nojoumi, the rise of the taliban… p. 123-150, and burchard brentjes, et.al., taliban: a shadow…, p. 100-125. 9 bbc, “afghanistan: taliban spokesman suhail shaheen calls the bbc interview in full”. 10 ahmad seir, et.al., “taliban vow to respect women, despite a history of oppression", the associated press, august 17, 2021. accessed from the page https://www.denverpost.com/2021/08/17/taliban-vow-to-respect-women-despite-historyof-oppression/. see also saurabh sinha, ed., “‘no discrimination against women': taliban promise security, rights based on islam in a first press conference", zeenews.india.com, aug 17, 2021. accessed from the page https://zeenews.india.com/world/ taliban-promise-tohttps://www.denverpost.com/2021/08/17/taliban-vow-to-respect-women-despite-history-of-oppression/ https://www.denverpost.com/2021/08/17/taliban-vow-to-respect-women-despite-history-of-oppression/ https://zeenews.india.com/world/%20taliban-promise-to-honour-women-rights-build-a-secure-afghanistan-2385947.html ridwan : the islamic emirate of afghanistan 1.0| 73 the taliban's official statement prompted at least two interconnected parts of a wide range of discussions. secondly, the islamic emirate's language suggests a polemic debate about islamic sovereignty with a syari'ah-based governing structure. second, the taliban's adoption of shari'at in the sociopolitical domain has earned them the designation as a formal expression of extremist and militant islam. the very presence of the islamic political system has sparked discussion among muslims. even though some muslim personalities, such as ali 'abd al-raziq, (adam, et al.: 2015), mustafa kemal ataturk (nasution, 2014), and nurcholis madjid (santoso, ed.: 1997 dan arsyad: 2022). many influential muslim scholars over history, including almawardi (364/974-450/1058), al-ghazali (450/1058-505/1111), ibn taymiyyah (661/1263-728-1328), and ibn khaldun (732/1332), maintained that the establishment of an islamic state and governance is a normative requirement (schedina: 1995). according to its proponents, the formal validity of the islamic state and administration is evident in the qur'an and sunnah, while many specifics differ fundamentally in practice. the taliban portray themselves as a group that strongly thinks that islam is the primary foundation for the governance of a state and its governing system. nonetheless, the taliban's implementation has been heavily criticized due to the use of physical brutality in law enforcement, including lashing, stoning, and public hanging. the taliban's image as "barbarians" was reinforced when they were designated as a terrorist organization and became the primary target of the worldwide war on terror. as a result, narratives regarding the taliban's leadership style, particularly those that circulated after 2001, often portray them as criminals. this tendency can be seen in labeling the taliban as terrorist protectors (dobbins et al., 2003; gunaratna, 2005), spreading terror propaganda (soriano, 2007), restricting women's access to exercising civil and economic rights (pilch, 2006; benard et al., 2008), and comparing the taliban to other jihadist terror groups that use asymmetric warfare tactics (bockette: 2009). based on the foregoing, the best method to gain a more complete and impartial image of the islamic emirate of afghanistan during the taliban's honour-women-rights-build-a-secure-afghanistan-2385947.html, and detikflash, “lima janji manis taliban”, 20 detik, august 18, 2021. accessed from the page https://20.detik.com/detikflash/20210818-210818031/lima-janji-manis-taliban https://zeenews.india.com/world/%20taliban-promise-to-honour-women-rights-build-a-secure-afghanistan-2385947.html 74 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 first administration is to consult trustworthy papers provided at the time. since its inception in 1994 until its ascension to power in the 1996-2001 period, the taliban's acts have frequently garnered worldwide media attention and prompted notable scholars to write books and journal articles about them. these historical sources provide an excellent foundation for researching the taliban government's profile. the beginning of the taliban emerging as a political force the phrase chosen to be the name of this movement represents its roots and identity. the term "taliban" is arabic in origin. the term "talib" signifies "students or scholars" in arabic.11 the singular form of arabic combined with the language of (persian) ends in alif ( ا ) and nun ( ن) the plural form "taliban," ie students or scholars, is then formed.12 the term suggests that this movement was largely organized by islamic students or clerics trained in islamic institutions or madrasas. it is also possible that by using such a name, these students indicated that they carried the banner of islam and were attempting to persuade afghanistan's islamic population that they were religiously credible to govern them, or that they distanced themselves from the mujahideen political party and implied that they were more of a movement to clean up society than a party attempting to seize power.13 the taliban emerged from a network of professors and students from rural private madrasas in southern afghanistan and surrounding pashtunpopulated parts of pakistan. the number of madrassas in the region increased dramatically during the 1980s as a result of the region's political environment at the time. pakistan's military ruler, ziaul haq, used conservative groups to boost his political bases, such as the competition between sunni saudis and shia iranians because each protected religious institution prefers to back their side,14 and the people's democratic party of afghanistan (pdpa) coup that 11 see, for example, hans wehr, a dictionary of modern written arabic, (beirut: librairie du liban, 1980), p. 564. 12 neamatollah nojoumi, the rise of the taliban in afghanistan, (new york: palgrave, 2002), p. 11 13 ahmed rashid, taliban: islam, oil, and the new great game in central asia, (new york: i.b. tauris, 2000), p. 23 14 barbara d. metcalf, “traditionalist islamic activism: deoband, tablighis, and talibs”, in isim papers 4, (leiden: isim, 2002), p.13 ridwan : the islamic emirate of afghanistan 1.0| 75 occurred in tandem with the soviet invasion of afghanistan.15 the increase in the number of islamic schools, primarily supported by saudi arabia, corresponds with an influx of around three million afghan refugees. religious schools are becoming the most appealing focus for many afghans in refugee camps near afghanistan's border with pakistan. not only do these religious schools provide the only education accessible, but they also provide a source of money for many families. students get free accommodation and board as well as a monthly stipend to help support their families.16 the taliban identify as deobandi, a sunni school of thought that emerged during india's colonial period in the late nineteenth century. a school named after the little northeastern delhi town of deoband, where the movement's founding madrasa is based which was founded in 1867.17 its selfidentification stems from the fact that the majority of taliban are part-time or full-time students of madrassas ruled mostly by deobandi clerics who were also linked with jamaat-e-ulama-e-islam (jui), a religious group influential during benazir bhutto's second term in pakistan. several of the taliban's top commanders received their education at deobandi madrassas like as jami'at al-'ulum al-islamiya in kota baru, karachi, and jami'a haqqaniya in akora khattak, near peshawar. one thing the taliban and other deobandi movements have in common is a focus on a relatively narrow range of sharia law that emphasizes personal conduct and rituals, such as opposing traditional ceremonies such as weddings and pilgrimages to holy sites, as well as practices associated with the shia minority, and a focus on the exile of women as central symbols of a morally ordered society. 18 the taliban movement's highest commander is the one-eyed mullah muhammad omar. he was born in the hamlet of nodeh near kandahar in 1959 to a family of impoverished farmers of another land from the hotak tribe, an offshoot of the pastun ghilzai.19 at a conference of durrani's leaders 15 neamatollah nojoumi, the rise of the taliban in afghanistan, h. 11 16 neamatollah nojoumi, the rise of the taliban in afghanistan, h. 11 17 bernard lewis, e.al., (ed.), the encyclopaedia of islam: new edition, (leiden: e.j.brill, 1965), vol. ii, p. 205 18 barbara d. metcalf, “traditionalist islamic activism: deoband, tablighis, and talibs”, p. 13 19 ahmed rashid, taliban: islam, oil, and the new great game in central asia, p. 2. according to nojoumi, mullah mohammed omar is from the durani pashtun tribe whose 76 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 in kandahar, he was named movement leader.20 during the afghanistansoviet conflict, mullah omar rose through the ranks of the al-harakat inqilab-i islamic party to become one of its commanders21 in the argestan district of kandahar province. he led a group of local mujahideen into a key position north of the kandahar-chaman highway. during the battle against the russians, he lost his right eye due to shrapnel wounds. with the overthrow of the najibullah administration in kabul, mullah omar resumed his religious activities as the head of the local madrasa before being proclaimed taliban commander.22 mullah mohammad umar is an enigmatic person. for many afghans, he is little more than a name. he has never been photographed, and he has never interacted with western officials or media. his first encounter with a un official occurred in october 1998, when he met with the un special representative for afghanistan lakhdar brahimi, as the taliban faced a severe onslaught by iran as a consequence of the deaths of nine iranian diplomats and a journalist in iran. mazar-i-sharif. he seldom leaves kandahar, where he stays in a palace allegedly built for him by osama bin laden. he only traveled to kabul for brief visits when there were significant meetings in the capital.23 more than 1000 muslim clerics chose mullah omar as "amirul-mu'minin" on april 3, 1996. (leader of the faithful). omar was picked as the taliban's commander not because of his political or military ability, but because of his devotion and profound belief in islam. some claim that he was selected by god.24 his rise to the leadership throne was also a form of social revolution. the son of a poor family from junior tribes and clans has utilized his madrasah education and international funding to destabilize the tribal nobility that formerly ruled southern afghanistan. his administration also surname is papalzai or noorzai. he was a teacher at the local madrasa before the soviet invasion. see neamatollah nojoumi, the rise of the taliban in afghanistan, p. 20 20 burchard brentjes, et al., taliban: a shadow over afghanistan, (varanasi, india: rishi publications, 2000), p. 119. 21 the party is one of seven groups that receive foreign funding from the west through pakistan. the leader of this party at that time was mawlana muhammad nabi muhammadi. see burchard brentjes, et al., taliban: a shadow over afghanistan, p. 101 22 burchard brentjes, et al., taliban: a shadow over afghanistan, p. 121 23 bbc news, ”profile: mullah mohammed omar”, september 18, 2002, on www.bbc.co.uk/hi/english/world/south_asia/newsid_1550000/1550419.stm. 24 ahmed rashid, taliban: islam, oil, and the new great game in central asia, h. 23 http://www.bbc.co.uk/hi/english/world/south_asia/newsid_1550000/1550419.stm ridwan : the islamic emirate of afghanistan 1.0| 77 supplanted the persian-speaking elite, who were primarily affluent and educated.25 the taliban's rise as an armed movement in the political-military arena did not occur overnight. it arose as a result of the abrupt shift in conditions at the end of the first afghan war, which was marked by the departure of the red army in 1989, followed by a lengthy battle against president najibullah's rule until he was defeated in 1992 and the mujahideen took control of kabul. the success of the mujahideen resistance would provide renewed hope for the emergence of a new, peaceful, and wellorganized afghanistan. nevertheless, the government crumbled and deteriorated into a new civil war between erstwhile mujahideen organizations that had previously unified against the russians.26 the taliban's rise as an armed movement in the political-military arena did not occur overnight. it arose as a result of the abrupt shift in conditions at the end of the first afghan war, which was marked by the departure of the red army in 1989, followed by a lengthy battle against president najibullah's rule until he was defeated in 1992 and the mujahideen took control of kabul. the success of the mujahideen resistance would provide renewed hope for the emergence of a new, peaceful, and wellorganized afghanistan. nevertheless, the government crumbled and deteriorated into a new civil war between erstwhile mujahideen organizations that had previously unified against the russians.27 the internal situation in afghanistan caused a wide schism between the warring political elites and the ordinary populace. according to burchard brentjes, a former professor of ancient art and archaeology at martin luther university in halle-wittenberg, germany, the 1992 civil war in afghanistan was also driven by shifting allegiance among numerous interest groups in the united states, each with their interests. one interest group in the united states, for example, based its approach on the power of unification under 25 barnett rubin, et al., “afghanistan: reconstruction and peace-building in a regional framework”, in koff peacebuilding reports, vol. 1/2001, june 2001, p. 15 26 barnett rubin, et al., “afghanistan: reconstruction and peace-building in a regional framework”. 27 barnett rubin, et al., “afghanistan: reconstruction and peace-building in a regional framework”. 78 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 president and prime minister burhanuddin rabbani and hekmatyar. others, including the cia, desired hekmatyar to be at the helm.28 the civil war has inevitably torn the country apart and widely reopened the social and economic wounds that the afghan people have suffered from over twenty years of fighting. the country is divided into warlord fiefdoms and all the warlords have fought, switched sides, and fought again in a bewildering series of alliances, betrayals, and bloodshed. instead of encouraging refugees to return from various refugee camp points outside afghanistan, the civil war has created a new wave of refugees who have started to leave the country. describing the social chaos in afghanistan before the emergence of the taliban in late 1994, ahmed rashid wrote the following: ...their leaders sold everything to pakistani traffickers for money, including cables and telephone poles, trees, mills, machinery, and even road rollers. the warlords took over houses and farms, ejected the residents, and gave them to their allies... the commanders exploited the people at will, abducted girls and boys for sexual delight, looted market sellers, and battled and fought in the streets...29 the social condition in the age of civil war was exceedingly distressing for the mujahideen who had fought against the najibullah regime and then went home or resumed their studies at the madrasa. they had known each other throughout the resistance and had frequently met to discuss ways to improve the grim situation. several of them attempted to start the peace process by addressing the individual leaders of the warring factions to discuss their disagreements, but they were unsuccessful, and things only became worse. then, these disparate but deeply concerned groups, which included mullah omar, mullah mohammed ghaus, mullah mohammed rabbani, and mullah mohammed abbas, came together and devised an agenda that is still the taliban's stated goal: restore peace, disarm the population, uphold sharia law, and preserve the integrity and character of afghanistan's islam. everyone gathered around mullah omar were jihadi youngsters, but they had been badly disillusioned by the factionalism and criminal behavior of the onceidealized mujahidin command. then, these disparate but deeply concerned 28 burchard brentjes, et al., taliban: a shadow over afghanistan, p. 116 29 ahmed rashid, taliban: islam, oil, and the new great game in central asia, p. 23 ridwan : the islamic emirate of afghanistan 1.0| 79 groups, which included mullah omar, mullah mohammed ghaus, mullah mohammed rabbani, and mullah mohammed abbas, came together and devised an agenda that is still the taliban's stated goal: restore peace, disarm the population, uphold sharia law, and preserve the integrity and character of afghanistan's islam. everyone gathered around mullah omar were jihadi youngsters, but they had been badly disillusioned by the factionalism and criminal behavior of the once-idealized mujahidin command.30 the taliban's emergence is inextricably linked to the political situation in neighboring pakistan. from 1991 until benazir bhutto's second term in office, there was a power struggle between two conservative islamic parties, the jamaat-i-islami pakistan (jip) led by qazi hussein ahmed, who supported gulbuddin hekmatyar, and the jamaat-i-ulama islami led by maulana fazlur rahman, who later supported the taliban, and between the intra-service intelligence (isi) and the home ministry in islamabad. the biggest impediment is the continuing afghanistan civil conflict.31 pakistani policymakers are then faced with a strategic quandary. to establish a stable afghan administration that may pave the way to central asia, pakistan must either support a party in kabul that brings pashtun parties to power who will become pakistan's friends, or pakistan must alter policy and urge for powersharing. at whatever cost to the pashtuns, agreement amongst all afghan groups. pakistan's military prefers the first option. the military remains committed to securing a pashtun triumph in afghanistan by backing gulbuddin hekmatyar, despite lobbying from the ji group within the isi and the influence of numerous pashtuns who account for 20% of pakistan's army. hekmatyar, on the other hand, had failed militarily by 1994. while his fanaticism split the pashtuns, hekmatyar lost international support when his faction sided with saddam hussein in the 1990 gulf war against saudi arabia, pakistan, and the united states.32 the pakistani government, notably interior minister general nasirullah babar, denounced the failure of pakistani military and afghan isi activities to influence the newly created administration in kabul. the administration is sick of backing losers and is hunting for alternative pashtun proxies. pakistan has removed all help to the traditional 30 ahmed rashid, taliban: islam, oil, and the new great game in central asia, p. 22 31 burchard brentjes, et al., taliban: a shadow over afghanistan, p. 121-122 32 richard labeviere, dollars for terrors: the united states and islam, (new york: algora publishing, 1999), p. 261 80 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 groups of the afghan resistance and provided it to the taliban as a result of lobbying by jui leaders, who are political supporters of prime minister benazir bhutto and have access to the army and the isi.33 there are also additional external factors for the taliban's existence. one explanation is that the powers that be the united states, pakistan, and saudi arabia are embroiled in continuous conflicts. second, the recruited islamic volunteers who had been used as cannon fodder against the soviets had turned on their sponsors and benefactors. the 1993 world trade center attack is seen as an example of the so-called "blowback" that shook the western world. mercenaries deployed in afghanistan for military training are then used to train islamic extremists in north africa and abroad. as a result, the cia is seeking a new instrument to manage and administer afghanistan.34 the taliban movement was first mobilized in the spring of 1994. it is said that two young girls from the hamlet of kandahari sang hesar were kidnapped by local warlords and raped repeatedly at the local checkpoint. mullah mohammad omar, hearing of their suffering, summoned his 30 talib colleagues, who only had sixteen firearms to carry out the rescue. the girls are released after a brief shootout, and the warlords are hanging from a steadily rising tank barrel. calls for assistance flooded in from all around the district almost immediately, and so the taliban movement was created.35 months later, the tale goes, two militia leaders in kandahar clashed over a lovely youngster whom the two wanted to sodomize, which entailed battling a tank and murdering numerous people. this rage is said to have fueled mullah omar's rage. he and the taliban finally freed the children, and public appeals for the taliban to assist in another local issue began to come in.36 omar and the taliban then appeared as "robin hood," assisting misfits in evading the greedy warlord. "we are fighting against erring muslims. "how can we remain silent when we see the cruelty being perpetrated against women and children?" mullah omar said later.37 the taliban's first public 33 ahmed rashid, taliban: islam, oil, and the new great game in central asia, h. 26 34 burchard brentjes, et al., taliban: a shadow over afghanistan, p. 18 35 michael griffin, reaping the whirlwind: the taliban movement in afghanistan, (london: pluto press, 2001), p. 35 36 tim mc girk, “mullah with a mission”, time, march 31, 1997 37 tim mc girk, “mullah with a mission”. ridwan : the islamic emirate of afghanistan 1.0| 81 manifesto, "ramping up the wrongs and punishing the guilty," was issued sometime before the taliban had matured into an organization with sufficient military might to demand the establishment of a puritanical islamic state. foreign political and economic interests in the taliban pakistan is the taliban's biggest supporter. the taliban and pakistan have a visible relationship, albeit the structure of their partnership is ambiguous. that is not a boss-subordinate relationship in which pakistan can tell the taliban whatever it wants. the link is apparent since pakistan has supported the taliban since the movement's inception. the choice of highranking pakistani authorities to include the taliban in preparations to create car routes, and their agreement for the taliban to take hekmatyar's significant weapons depot at spin boldak in 1994, are two of the few facts that demonstrate pakistan's initial backing for the taliban. the pakistan-taliban link is also evident in the fact that many taliban members were born in pakistani refugee camps and had pakistani identification cards from their tenure in the country. they were educated in pakistani madrassas and taught to fight by afghan mujahideen groups stationed in pakistan. furthermore, the taliban recruited hundreds of pakistani islamic fundamentalist students to fight for their cause, and they are intimately related to islamic fundamentalist groups like the jui, which is led by maulana fazlur rahman.38 five significant contributors to afghan studies39 depicts the taliban's subsequent ties with pakistan in military, political, and economic matters as follows: ...pakistani commanders are part of their military advisory organization. regular meetings with pakistan's deobandi religious authorities are part of their decision-making process. their external relations are reliant on pakistani counsel and logistical support. their military forces recruit militants from madrassas in pakistan... deobandi pakistan (sipah-isahaba, lashkar-i-jhangvi, and harakat al-mujahidin) has bases in the territories under their control. their economic foundation is based on 38 ahmed rashid, “pakistan and the taliban”, in william maley, (ed.), fundamentalism reborn?: afghanistan and the taliban, (london: hurst & company, 1998), p. 72-73 39 the five contributors in question are barnett r. rubin from the center on international cooperation, new york university, ashraf ghani from the john hopkins university, wiliam maley from the university of new south wales, ahmad rashid from the far eastern economic review and olivier roy from center national de recherche scientifique 82 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 economic networks tied to the pashtun diaspora in karachi and dubai, as well as the pakistani government of the nwfp and baluchistan. the pakistani rupee is commonly utilized as money in taliban-controlled territories...40 this link became clearer when pakistan became the first country to acknowledge the taliban as afghanistan's formal ruler on may 26, 1997. unlike gulbuddin hekmatyar and other mujahidin organizations in the 1980s and early 1990s, who had exclusive relations with pakistan's isi and jamaat-i-islami, the taliban are not affiliated with a single lobby in pakistan. within pakistan's existing fractured power structure, they are strongly connected to the country's multiple governmental institutions, political parties, and business organizations. at the same time, they have solid contacts with the jui, the federal government of pakistan, the baluchistan provincial government and the nwfp, the isi, and the transport mafia.41 the taliban's enormous network allows them to pick and select whom they support from the start. at times, they may even defy the demands of pakistan's federal government by getting the backing of the provincial government, while at others, they may oppose the isi by enlisting the assistance of government ministers or the transportation mafia. a classic illustration of this is the taliban's initial unsuccessful effort to seize herat. since pakistan had earlier urged ismail khan, the governor of herat, to revolt against the kabul government, the isi instructed them not to assault the heart. the isi also believed that the taliban were not militarily equipped to confront ismail khan's forces. however, the taliban launched a huge onslaught on herat with the support of the jui and the transport mafia, culminating in their defeat with over 3000 dead.42 the nature of this partnership also allows the taliban to pursue their goal in afghanistan autonomously. the pakistani government may use the connection as a pretext for its political intervention in afghanistan. as a result, as international and local pressure increased on pakistan to clarify its stance, ms. bhutto rejected pakistan's support for the taliban in february 1995. he said that pakistan did not have favorites in 40 barnett rubin, et al., “afghanistan: reconstruction and peace-building in a regional framework”, p. 18 41 ahmed rashid, “pakistan and the taliban”. 42 ahmed rashid, “grinding halt”, far eastern economic review, may 18, 1995 ridwan : the islamic emirate of afghanistan 1.0| 83 afghanistan and that the taliban had not intervened in pakistan.43 "i cannot fight mr. rabbani's battle for him," bhutto added, referring to the rise of pakistani volunteers for the taliban cause. i will not prevent afghans from crossing the border. i can prevent them from returning, but most of them have relatives here..."44 backing the taliban has occasionally caused issues for the pakistani government.45several of pakistan's peace offers and post-rabbani restoration of government have been rendered ineffective because the taliban refuse to share authority. pakistan has also incurred significant economic losses as a result of smuggling activity to and from afghanistan, which is a significant source of revenue for the taliban.46 pakistan is also violating a security council directive to "refrain from outside meddling in afghanistan's internal affairs" by helping the taliban.47as a result, there was a conflict with other afghan surrounding nations including iran, russia, turkey, india, and the central asian republics (cars). pakistan was more isolated globally, particularly in 1998, because it was the only country that did not endorse un security council resolution 1214, which imposed sanctions on the taliban for harboring osama bin laden. considering the drawbacks listed above, and regardless of the nature of the relationship, pakistan continues to assist the taliban. the transition of power from bhutto to nawaz sharif had minimal impact on pakistan's support for the taliban. even after the october 12, 1999 coup, the pakistani government became a military rule, the country remained hesitant to soften its attitude. on december 24, 1999, general pervez musharraf stated that his administration has presented various recommendations, including a route for an afghanistan solution with iran, and asked iran to negotiate with the taliban. musharraf also appeared to rule 43 the nation, “benazir bhutto denies support to the taliban”, the nation, february 18, 1995 44 dawn, “pakistan not backing taliban says bhutto”, dawn, march 18, 1995 45see for example ahmed rashid, taliban: islam, oil, and the new great game in central asia, p. 183-195 46 ahmed rashid, taliban: islam, oil, and the new great game in central asia, h. 191 47 un security council, statement by the president of the security council, february 15, 1996, and see also security council, resolution 1076 (1996), october 22, 1996. 84 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 out un and western involvement in the afghan crisis, insisting that the international community accept the taliban's control of 90% of afghanistan.48 pakistan looks to be willing to continue supporting the taliban as long as it can preserve its political goal in afghanistan. according to neamatullah nojoumi, pakistan has three goals for afghanistan. the primary goal is to assuage the threat that a strong afghan government may pose. an independent afghan government might emerge from an alliance with india, rejecting the durand border and cutting pakistan off from car, a crucial oil supply and flourishing regional market economy. another top aim is to salvage pakistan's faltering economy by creating an energy-efficient economy for a rapidly rising population with free and easy access to car. the third objective is to maintain india at bay on the kashmir border by preventing india and afghanistan from establishing favorable governance relations. utilizing afghan land as a base for kashmiri terrorists will aid pakistan's army in balancing its regional stance against india.49 saudi arabia and the united arab emirates are two more nations that back the taliban. saudi arabia's backing for the taliban is consistent with the country's long-held strategy of opposing iran and shiites while siding with pakistan and pashtun sunnis. saudi arabia's engagement in the afghanistansoviet war has been mostly restricted to financial support, with little involvement in providing technical aid to the taliban. meanwhile, the united arab emirates provided financial assistance as well as recognition from the taliban administration.50 the taliban also benefits from large oil firms seeking to access central asia's rich energy resources. they are attempting to capitalize on this resource by constructing the trans-afghanistan pipeline project. the project has at least two contestants. the first is bridas, an argentine firm, and the second is unocal, an american oil company with powerful lobbying interests in influencing us government foreign policy, particularly in central asian matters. for major oil firms, the presence of a centralized government and 48 ahmed rashid, “pakistan’s general musharraf and the taliban”, the analyst, february 2, 2000 49 neamatollah nojoumi, the rise of the taliban in afghanistan, p. 131 50 anwar-ul-haq ahady, “saudi arabia, iran and the conflict in afghanistan”, in william maley (ed.), fundamentalism reborn?…, p. 122-126 ridwan : the islamic emirate of afghanistan 1.0| 85 stable provinces in afghanistan is critical to the pipeline project's success. as a result, they poured money into the warring afghan factions and contacted them to start a peace process. the taliban received a big portion because of their control over critical territories that would become the pipeline and their prospective strength.51 the taliban may bribe local army chiefs in afghanistan with this money.52 the taliban appear to be undermining their allies' interests while clinging to their objective. in many situations, they make critical choices on their own and impose policies against the will of their followers. this firm position on their objective is a trademark of the taliban, and it has contributed to their reputation as either constant and disciplined or harsh and unyielding in the eyes of both allies and opponents. their history as religious students is consistent with their goal, which is filled with religious elements. the taliban's governance pattern in the islamic emirates of afghanistan the objective driving the taliban's military actions is summed up in their fundamental manifesto, which calls for the establishment of an ordered social life under an islamic government based on the execution of their interpretation of islamic sharia. they are attempting to persuade the outside world, particularly the muslim community, that rabbani's interpretation of islamic administration is incorrect since it has thrown afghanistan into societal instability. the declaration, made by the taliban's voice of shari'a radio station a month after they conquered kabul, was unequivocal: “the taliban… have started their struggle to relieve their compatriots from pain and hardship, to ensure complete peace and security throughout the world. country by accumulating weapons, by getting rid of feudal empires here and there in this country, and by creating a strong islamic government in afghanistan…”53 various actions have been taken to accomplish their principal purpose. they established the islamic emirate of afghanistan and swore an oath of allegiance (bai'at) to their commander, mullah mohammed omar as amir almu'minin, amirul mukminin, a method that alludes to what transpired 51 ahmed rashid, taliban: islam, oil, and the new great game in central asia, h. 143-182 52 burchard brentjes, et al., taliban: a shadow over afghanistan, p. 117 53 the taliban government's shari'ah radio broadcasts as quoted in peter marsden, the taliban: war, religion and the new order in afghanistan, p. 62 86 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 following the prophet muhammad's martyrdom in 632 ad when abu bakr was designated as the leader of the muslim community. the taliban's ideal state would undoubtedly differ from that of the mujahideen or any modern state. mullah deputy ahmed, mullah omar's assistant, once stated: “sharia does not allow politics or political parties… we want to live a life like the prophet who lived 1400 years ago… we want to recreate the time of the prophet and we are only doing what the people of afghanistan wanted for the last 14 years…”.54 mullah deputy later stated in an interview with the arabic journal al-majallah: "... there will be no head of state, but there will be amir al-mu'minin… elections are not under the shari'a and therefore we reject them. instead, we consulted eminent scholars who met certain requirements.”55 according to this statement, the taliban have a consultative group whose primary responsibility is to make decisions that govern elements of life for the whole people under their rule. majlis al-shura is the name of the consultative body. the government structure hierarchy includes at least three shura. the supreme shura, the taliban's top decision-making body, is the first. the supreme shura was formed when the taliban initially arose in 1994 and was controlled by friends and associates of mullah omar who came to be known as the "kandahar council," although being from the three provinces of kandahar, helmand, and urozgan.56 the grand shura's original membership was 10 persons, but military leaders, pashtun tribal elders, and ulama attended shura sessions, thus it remained loose and amorphous, with as many as 50 people frequently participating. the kabul shura, or cabinet of ministerial officers, is another shura that is hierarchically inferior to the great shura. shura was founded in 1996, shortly after the taliban took control of kabul. it began in 1996 with six members, largely durrani pashtuns, and did not include a representation from kabul; by 1998, the membership had grown to seventeen. kabul shura controls the day-to-day operations of kabul's administration, city, and military, although major decisions are delegated to the supreme shura in kandahar, where they are made. the third shura is the military shura, which serves as the taliban's military force. mullah omar is 54 ahmed rashid, taliban: islam, oil, and the new great game in central asia, p. 43 55 peter marsden, the taliban: war, religion and the new order in afghanistan, p. 65 56 ahmed rashid, taliban: islam, oil, and the new great game in central asia, p. 98 ridwan : the islamic emirate of afghanistan 1.0| 87 the commander-in-chief of the military forces, albeit his status and function are not defined. the chiefs of the general staff, followed by the chiefs of the army and air staff, reported to omar. in kabul, there are also at least four army divisions and an armored division. the military shura is a loose organization that develops strategy and can carry out tactical judgments but appears to lack strategic decision-making authority.57 in addition to these three main shuras, the taliban appointed local shuras to serve as taliban representatives in the regions they seized. although notable people were nominated, the taliban picked a kandahar figure to sit in the local shura in an ethnically and culturally diverse area from the pashtuns. these appear to be actions taken by the taliban to ensure the implementation of their program throughout the nation by removing their adversaries' political involvement. the taliban's lone concession has been their nomination as governors of provinces. just four kandahari governors are known to have served in 1998. these governors' political authority, however, has been considerably diminished. mullah omar controls the governors and prevents them from establishing a local power base. governors had an even lower political, economic, and social influence due to a lack of funding and the inability to carry out substantial economic growth.58 the afghan taliban's islamic government's decision-making process has experienced considerable changes throughout its reign. during 19961997, the grand shura in kandahar met regularly and included kabul and military shura members, as well as non-shura members like as military commanders, clerics, traders, business owners, and representatives of local tribal groupings. attendees were invited to voice their opinions before mullah omar made his choice, which lasted all night. decision-making became entirely concentrated and restricted after 1997 when mullah omar grew considerably more isolated. shura meetings have ceased, and kabul and the shura soldiers are seldom consulted on major issues. this arrangement has concentrated all decision-making authority in the hands of mullah omar and the tiny number of kandahari ulama who surround him. the taliban, on the other hand, has grounds to defend such circumstances, as mullah deputy 57 ahmed rashid, taliban: islam, oil, and the new great game in central asia, p. 98-99 58 ahmed rashid, taliban: islam, oil, and the new great game in central asia, p. 98-99 88 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 ahmed stated: "[our decision] was based on the recommendation of amir almu'minin. consultation is not necessary for us. this, we feel, is following the sunnah. we support amir's viewpoints, even if he holds them... mullah muhammad omar will be the supreme authority, and the government will be unable to implement any decisions with which he disagrees..."59 as a result, fatwas appear to be substituting for government or other orders. creating a constitution based only on islamic law has long been a priority for those seeking to establish an islamic state, including the taliban. because the textual sources of shari'ah, the koran and the sunnah, do not give specifics on how to rule all human concerns, muslim scholars and statesmen were forced to interpret shari'a. they must then utilize analogies or reach a consensus to create a set of laws that govern the society and political system. building such an islamic constitution is urgent for the taliban, but it will be difficult because they face two difficult challenges: domestically, the taliban must overcome insurgent opposition to maintain the integrity of the territory they control, and internationally, they must persuade the international community to recognize them. this is the primary reason why, in their five years in power, the taliban have failed to create a constitution that serves as the practical foundation for their islamic emirate. because the taliban cannot wait for an islamic constitution to be written before implementing shari'a, they begin with the simplest portion, adopting basic laws that are textually available in shari'a sources. they use islamic punitive punishments such as hudud, which includes the death sentence for murderers, flogging and stoning for adulterers, and amputation for thieves. they also make choices on men's and women's social interactions as well as their public appearance, which leads to the segregation of women, the closing of women's schools, and the restriction of women's access to public amenities such as work, transportation, and medical care. the taliban used religious police under a newly constituted organization named the "ministry of enforcement of virtue and suppression of vice (al-amr bi-l ma'ruf wa-n-nahy 'an-il-munkar)" to implement this legislation. the taliban pledged 59 peter marsden, the taliban: war, religion and the new order in afghanistan, p. 65 ridwan : the islamic emirate of afghanistan 1.0| 89 that women's access would be restored after the country was restored to order and islamic norms protecting women's rights were adopted.60 although the severe and restrictive regulations that control people's lives, the taliban have yet to draught sharia-based legislation that will serve as the administrative framework of their government. formulating such an islamic rule would need a significant amount of time and energy, which the taliban lacked, especially given the growing necessity for government administration to manage internal matters and international diplomacy. as a result, they are attempting to employ a government structure based on the constitution written under the reign of afghanistan's previous king, mohammed zahir, with certain modifications and alterations.61 the position of interim cabinet minister was made permanent in 1999, and at least fifteen new ministries were established. unfortunately, because the ministries depended primarily on the fatwas and directions of shura kandahari, their administrative tasks were not carried out efficiently. the cabinet established an amorphous bureaucratic framework that allowed taliban commanders to function flexibly as either ministers or generals so that no decisions could be taken in the ministry while a minister was at the forefront. ministerial workstations are devoid of archives, and government offices are devoid of the general public. at times, taliban commanders hold opposing viewpoints on particular issues, resulting in discrepancies in some of their public pronouncements, causing alarm and confusion.62 excommunication for extremity the taliban's stubbornness in pursuing their own goal is backfiring. the taliban leaders' lack of experience in political, diplomatic, economic, and cultural affairs, as well as their determination to interpret human rights in light of certain interpretations of islamic, thought rather than more widely accepted contemporary principles, has brought the taliban into conflict with logic. in today's world. the taliban government's approach has received widespread criticism in a world that prefers professional politicians and warriors to oversee political and military issues. the confrontation between 60 christiane amanpour, “tyranny of the taliban”, time, october 13, 1997 61 neamatollah nojoumi, the rise of the taliban in afghanistan, p. 139 62 peter marsden, the taliban: war, religion and the new order in afghanistan, p. 52 90 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 the taliban and the international community is exacerbated because the taliban cannot comprehend why it should become a global issue when they, for example, chop off a thief's hand or stone an adulterer to death, as islamic criminal law typically prescribes. the taliban officials questioned how a western group could mediate on behalf of an afghan woman who violated local cultural norms.63 maulvi jalilullah maulvizada, the taliban's solicitor general, declared in an interview: let's state what kind of education the united nations wants. it is a policy of gross infidel to give such obscene freedoms to women that will lead to adultery and herald the destruction of islam. in any islamic country where adultery is common, that country is destroyed and enters the domination of the disbelievers because their men become like women and women are unable to defend themselves. anyone who talks to us must do so within the framework of islam. the holy qur'an cannot adapt to the needs of others, one must adapt to the requirements of the qur'an.64 there are various cases of conflicts of interest between the taliban and international organizations operating in afghanistan, which resulted in the taliban government's estrangement. the taliban's refusal to share power with other warlords they regard as communist unbelievers have hampered un efforts to form a functioning afghan government and aid groups to provide help to people. the inability of un mediator mahmoud mestiri to mediate peace after the taliban breached their agreement to talk to president rabbani led to his departure in may 1996.65 the taliban also refuses to allow the world food program access to besieged districts. on february 24, 1998, all un personnel withdrew from kandahar, and all operational aid was terminated after top taliban commanders beat, threatened, and refused to open routes in villages under their authority.66 while on an official visit to kabul in september 1997, the taliban threatened and then imprisoned eu 63 musa m. maroofi, “the afghan taliban: like it or not, it occupies two-thirds of afghanistan and no sign of weakening”, washington report, april 1998. 64 ahmed rashid, taliban: islam, oil, and the new great game in central asia, p. 111-112 65 ahmed rashid, taliban: islam, oil, and the new great game in central asia, p. 43 66 ahmed rashid, taliban: islam, oil, and the new great game in central asia, p. 70-71 ridwan : the islamic emirate of afghanistan 1.0| 91 commissioner emma bonino. her arrest was made because she was photographing circumstances in a women's hospital.67 nonetheless, the taliban's women policies have spurred the majority of foreign complaints. after the taliban conquered herat in 1995, humanitarian organizations sought to engage the taliban in discussions to remove restrictions on women. the agencies' efforts were futile since the taliban refused to make any adjustments, such as prohibiting women from working in non-health-related positions or canceling the closure of girls' schools. as a result, unicef issued an official communiqué announcing the suspension of aid to its education initiatives in sections of afghanistan where females were barred from attending school. the save the children alliance organization followed the cessation of unicef aid. the taliban's gender policy, enacted in kabul in 1996, drew harsh criticism from international leaders including un secretary-general boutros boutros-ghali, directors of unicef, unesco, unhcr, and the european commissioner for human rights, but there was no reaction from the taliban. 68 the doctors for human rights group states that the taliban has broken at least nine international laws with its gender policies, based on her study results on afghan women's health and human rights. in june 1998, the taliban required that all female muslim relief workers visiting afghanistan be accompanied by blood relations. as a consequence, 22 of the 30 nongovernmental organizations decided to leave kabul if the taliban did not withdraw their demands, but the taliban insist the issue is non-negotiable.69 afterward, un mediator lakhdar brahimi denounced the taliban, expressing un frustration: “this (taliban) is an organization that distributed fatwas with us that prevent us from doing our job. the taliban should know that there are not only limits to what you can endure, but also that there is increasing pressure on us…”70 the taliban, on the other hand, refused to budge. instead, they 67 james ridgeway, “the french connection”, village voice, january 2, 2002. accessed from the page www.villagevoice.com/issues/0201/ridgeway.php 68 nancy hatch dupree, “afghan women under the taliban”, in william maley, (ed.), op.cit., p. 146-147 69 physicians for human rights, the taliban’s war on women: a health and human rights crisis in afghanistan, (boston: phr, 1998), p. 89-97 70 barbara crossette, "un's impatience grows over afghan restrictions on aid workers", the new york times, july 14, 1998 http://www.villagevoice.com/issues/0201/ridgeway.php 92 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 forced the closure of all ngo offices, sparking an exodus of international assistance workers from kabul. in response to the ngo's request, taliban planning minister qari din mohammed released the following statement: “we muslims believe almighty god will feed everyone one way or another. if a foreign ngo leaves then it is their decision. we didn't kick them out."71 disillusioned humanitarian groups are joining the international antitaliban coalition in greater numbers. earlier, various afghan bordering nations, including iran, india, turkey, russia, and the central asian republic, supported anti-taliban activities for security, political, and economic reasons. the taliban's worldwide standing deteriorated as a result of their decision to continue to grant haven to osama bin laden. the august 1998 attack on the us embassy in east africa, reportedly masterminded by bin laden, and mounting pressure from american female organizations led the clinton administration to take a firm anti-taliban stance. ultimately, the un security council passed resolution 1214 on december 8, 1998. these un sanctions were later bolstered by the un security council issuing two more resolutions on the taliban problem, number 1267 on october 15, 1999, and number 1333 on december 19, 2000. the taliban has reached its breaking point and is beginning to dissolve. its downfall was unavoidable, but it was the price the taliban had to pay for their tough-minded goal in a nation as strategically crucial as afghanistan. conclu sion when the worldwide war on terror operation was launched in october 2001, the taliban controlled about 90 percent of afghanistan's land. although the majority of international entities deny its existence, the islamic emirate of afghanistan carried by the taliban has essentially fulfilled the basic elements of a state agreed upon in the montevideo 1933 convention, which requires the fulfillment of elements such as having a resident who is settled and organized, occupying a specific area, being organized by a government, and having the ability to establish relations with other countries independently (tsani: 1990). 71 afp, “taliban reject warnings of aid pull out”, afp, july 16, 1998 ridwan : the islamic emirate of afghanistan 1.0| 93 the taliban's version of an "islamic government system" takes the shape of official nomenclature words like amir al-mu'minin and majlis alshura, as well as the adoption of shari'ah as the basis for administering state and social law. the taliban chose this islamic emirate design because it reflects their religious insignia and reinforces their assertion that islam is afghanistan's cultural identity. the taliban's worldwide collaboration network has bolstered this identity even more. nonetheless, the shari'at that serves as the state's foundation is based on puritan-revivalist readings of the koran and sunnah scriptures. the literaltextual application of the notion in the two primary sources of islam is the basis for the taliban's brutal image in the eyes of the worldwide audience. the audience's memories of the taliban's tenacity in its first administration, which ignored international appeals to protect human rights, reappeared when the taliban reclaimed control of afghanistan after two decades of struggle. will the taliban for the second time implement their old pattern of violence full of rule? or will they make changes according to the current context as they promised in many press conferences after seizing power? a study of the dynamics of government that will be run by the taliban in the islamic emirate of afghanistan 2.0 in the next few years will certainly be a very interesting discussion. refer enc es adam, fadzli, et al., “polemics of the islamic caliphate: a view from ali abd. alraziq”, mediterranean journal of social sciences, (6) 42, 2015 afp, “taliban reject warnings of aid pull out”, afp, july 16, 1998 ali, idrees, “taliban could isolate kabul in 30 days, takeover in 90 u.s. intelligence”, reuters, august 11, 2021. accessed from the page https://www.reuters.com/world/asia-pacific/taliban-could-isolate-kabul-30days-takeover-90-us-intelligence-2021-08-11/ arsyad, fahmi, konsep negara menurut pemikiran nurcholis madjid (telaah asas keislaman, 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https://www.cfr.org/timeline/us-war-afghanistan september 28, 2021. crossette, barbara, “un’s impatience grows over afghan restrictions on aid workers”, the new york times, july 14, 1998 dawn, “pakistan not backing taliban says bhutto”, dawn, march 18, 1995 dobbins, james, et.al., “afghanistan" in america’s role in nation-building: from germany to iraq, 1st ed., washington: rand corporation, 2003 greve, joan e., & borger, julian, “biden says us troops may stay in afghanistan beyond 31 august deadline”, the guardian, 19 aug 2021. accessed from the page https://www.theguardian.com/us-news/2021/aug/18/biden-us-troopsafghanistan-31-august-deadline griffin, michael, reaping the whirlwind: the taliban movement in afghanistan, london: pluto press, 2001 gunaratna, rohan. “responding to the post 9/11 structural and operational challenges of global jihad.” connections, 4: 1 (2005), p. 9–42 labeviere, richard, dollars for terrors: the united states and islam,(new york: algora publishing, 1999 maley, william, (ed.), fundamentalism reborn?: afghanistan and the taliban, london: hurst & company, 1998 maroofi, musa m., “the afghan taliban: like it or not, it occupies two-thirds of afghanistan and no sign of weakening”, washington report, april 1998. http://www.bbc.co.uk/hi/english/world/south_asia/newsid_1550000/1550419.stm https://www.cfr.org/timeline/us-war-afghanistan ridwan : the islamic emirate of afghanistan 1.0| 95 marsden, peter, the taliban: war, religion and the new order in afghanistan, new york: zed books ltd., 1998 mashal, mujib, and richard pérez-peña, “taliban promise peace, but doubt and fear persist”, the new york times, aug 17, 2021. accessed from the page https://www.nytimes.com/2021/08/17/world/asia/taliban-leaderskabul.html mc girk, tim, “mullah with a mission”, time, march 31, 1997 mellen, ruby, “the shocking speed of the taliban’s advance: a visual timeline”, the washington post, august 16, 2021. accessed from the page 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1/2001, june 2001. sachedina, abdulaziz abdulhussein, “imamah”, the oxford encyclopedia of the modern islamic world. 2, 1995, p. 183-185. santoso, agus edi, tidak ada negara islam: surat-surat politik nurcholish madjidmohamad roem / penyunting, agus edi santoso; foreword by, ahmad syafii maarif and adi sasono, jakarta: djambatan, 1997 soriano, manuel r. torres, “jihadist propaganda and its audiences: a change of course?”, perspectives on terrorism , 1: 2 (2007). http://www.villagevoice.com/issues/0201/ridgeway.php 96 | ajis : academic journal of islamic studies, vol. 8, no. 1, 2023 the nation, “benazir bhutto denies support to the taliban”, the nation, february 18, 1995 tsani, burhan, hukum dan hubungan internasional, yogyakarta; liberty,1990. un security council, statement by the president of the security council, february 15, 1996, and see also security council, resolution 1076 (1996), october 22, 1996. wehr, hans, a dictionary of modern written arabic, beirut: librairie du liban, 1980 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 islamic education and social transformation: teenager corruption watch (tcw) modelling in islamic school mukodi high education and educational sciences (stkip) pgri pacitan mukodi@yahoo.com abstract: nowadays, corruption is one of indonesia’s acute problems. it seems to have infected and spread to everyone. it influences every aspect of human lives and social elements. therefore, it ruins the human civilization. the nation’s basis and nations’strength become weak. the researcher used descriptive qualitative survey method to explain how teenager corruption watch (tcw) modeling overcomes the corruption problems early in this country. the research’s results are as follows: first, islamic insight (islamic transformative) can be used effectively as a basic point in implementing tcw in islamic schools. second, the existence of tcw can be an organization for anti rasyuwah in islamic schools. third, the tcw model in islamic schools consists of three forms, such as (a) tcw-based extracurricular, (b) tcw-based intracurricular, and (c) top-down applicative tcw. keywords: islamic education, social transformation, islamic school introduction crucial problems in indonesia are still dominated by islamic identity, social inequality and corruption1. a series of demonstrations in jakarta and other areas lately is actually a reflection of those three problems above. islamic identity is exposed to ‘endless’ conflict. the conflict happens between moderate islam and radical islam. it is also between 1in islam, corruption is often relatedto the word ghulûl. ghulûl is lexically interpreted as akhdh al-shay ‘wadassuhûfîmatâ’ihi, which means taking something and hiding it in their own property. in islamic history, ghulûl terminology arises because there is war spoils embezzlement before being distributed. besides, there is also a term called rishwah which means commissions, rewards, wages, and gifts, or bribery.in addition, qs. almâi’dah [5]: 38, pointsout to the problem of ghasab and saraqa. ghasabis taking something from others by coercion and saraqa is the behavior of taking the other’s treasures secretly, and there are still many verses of the qur’ân that write about corruption in a broad sense. read, azumardiazra, “agama danpemberantasankorupsi”, dalamharmanto, “pendidikanantikorupsimelaluibudayasekolahberbasisnilainilaikeislaman,” jurnalislamica, vol. 7, no. 1, 2012, h. 101-102. mailto:mukodi@yahoo.com 182 | ajis, vol. 4 no. 2, november 2019 left islam versus right islam. in addition, it also happens between obedient islam (santri) vis a vis disobedient islam (abangan), and many others. tragically, the symbol of islamic identity ‘is brought’, to practical politics in some areas. the jakarta governor election case is empirical of it. the conflict of religious identity between islam and non-islam arises. anis baswedan is positioned as an islamic leader candidate and basuki cahaya purnama (ahok) is a potential non-muslim leader. both are fighting each other. as a result, the grassroots communities are ignited.2 wahid institute’s record puts basuki tjahaya purnama-alias ahok-become the most violated individual by state and non-state parties of people. he is assumed heretical. ahok has 4 actions from state parties and 10 actions by non-state parties.3 the case of a massive demonstration of 411, 212, 313, and 299 in jakarta are the authentic proof of that incident. fortunately, the demonstration runs peacefully and safe. on the other hand, social inequality, between the rich and the poor lately is brought into reality. nearly 170 million people (or equivalent to nearly 70% of the total population) is categorized as upper-middle class people in 2015.4 meanwhile, the poor or (dhuafa’) consists of 27.76 million people (10.70 percent) as in september 2016. it decreased by 0.25 million people compared to march 2016 of 28.01 million people (10.86 percent).5 unfortunately, the indonesian economy is only dominated by some particular people. 2the conflict between them is essentially set as part of a political strategy. religious issues were played to gain votes. finally, the people of dki in particular, and indonesian society, in general, are polarized into two, islam and non-islam. as a result, the face of islam represented by anis-sandi wins over ahok-jarot. later, ahok was finally imprisoned on charges of islam abuses. see, dian andryanto, “ahok dihukum dua tahun, putusan hakim bulat,” https://nasional.tempo.co/read/873676/ahok-dihukum-dua-tahunputusan-hakim-bulat. 3penyusun, t. (2016). ringkasan eksekutif laporan kemerdekaan beragama berkeyakinan (kbb) di indonesia tahun 2016. (jakarta: wahid foundation, 2016),h.16. 4anonim, “kelas menengah di indonesia mencapai 170 juta pada tahun 2015,” http://kbriseoul.kr/kbriseoul/index.php/id/2013-01-21-22-49-05/berita-terkini/419kelas-menengah-di-indonesia-mencapai-170-juta-pada-tahun-2015. 5public relations, “bps: as of september 2016, the number of indonesian poor reduced 0.25million, “http://setkab.go.id/bps-per-september-2016-jumlah-pendudukmiskin-indonesia-bekurang-025million/.” http://kbriseoul.kr/kbriseoul/index.php/id/2013-01-21-22-49-05/berita-terkini/419-kelas-menengah-di-indonesia-mencapai-170-juta-pada-tahun-2015 http://kbriseoul.kr/kbriseoul/index.php/id/2013-01-21-22-49-05/berita-terkini/419-kelas-menengah-di-indonesia-mencapai-170-juta-pada-tahun-2015 mukodi,islamic education and social transformation… | 183 however, the oxfam organization states that the total wealth of the four richest people in indonesia, which recorded to 25 billion us dollars, is equivalent to the wealth of the 100 million poorest people. in its report, oxfam declares that the wealth of the four richest billionaires in indonesia is higher than the total wealth of 40 percent of the poor people or about 100 million people. indonesia is in the top six countries with the wide economic gap in the world.6 in 2016, one percent of the richest people own almost half (49 percent) of the total wealth in the population.7 in addition, corruption cases in a country with muslims majority are rapidly under control.8 corruption watch shows that over the past five years, there has been no significant improvement on corruption eradication in indonesia. in 2016, the score of corruption perceptions index (cpi) indonesia is 37. it ranks on 90 among 176 countries measured. indonesia’s score is increased one point and it is dropped two ranks from the previous year. however, indonesia corruption perceptions index score (ipk) in 2016 is still below malaysia with 49 scores, brunei 58 score, and singapore 85 score. transparency international ranked icp rankings as many as 168 countries around the world, with a score of 0 for the most corrupt countries, and 100 for the cleanest. the most important point should be understood that the average score in the world is 43. it means that all countries with scores below the average are considered corrupt.9 6this gap affects poverty in the lower level. poverty in the lower level is caused by the limitation in doing various acts of corruption. however, they will do corruption if they have the chances of their boss who have low ethics and morality. purbayu budi santosa, “korupsibangkrutkannasionalisme,” jurnaldinamikaekonomi pembangunan,vol 1, no, 2011, h. 62. 7dewirinacahyani, “survei: harta 4 orang terkayasetara 100 juta orang miskin,” https://bisnis.tempo.co/read/849439/survei-harta-4-orang-terkaya-setara-100-jutaorang-miskin#rtsmr55qm715biqo.99. 8however, it should be understood that the high or low levels of corruption are not merely related to religion, but it is rather related to a clear and firm legal order supported by law enforcement against the corruption. lihat, atiqullah, “sistem pendidikan keagamaan anti korupsi,” jurnal karsa, vol. xvii, no. 1, 2010, h. 79. 9fana suparman, “peringkat indeks persepsi korupsi indonesia 2016 turun,” http://www.beritasatu.com/hukum/411045-peringkat-indeks-persepsi-korupsiindonesia-2016-turun.html. 184 | ajis, vol. 4 no. 2, november 2019 in fact, corruption practices that arise in recent times are very troubling. the results of ott (caught in the act) done by corruption eradication commission (kpk) in 2017 to a number of regional leaders and state officials become the authentic evidence. there are at least seven region leaders caught in the act, such as bengkulu governor ridwan mukti, pamekasan regent achmad syafii, tegal mayor siti masitha, batubara ok regent arya zulkarnaen, mayor of batu eddy rumpoko, kutai kartanegara regent (kukar) rita widyasari, and mayor of cilegon tubagus iman ariyadi..10 ironically, from 2004 to june 2017, kpk statistics write that there are 78 district leaders dealing with kpk. it consists of 18 governors and 60 mayors or regents and deputies.11 unfortunately, by this result, kpk gets bullying by a number of parties.12 the case of corrosive chemicals to kpk investigator named novel baswedan some times ago is an authentic proof of corruptors’ power in indonesia. precisely, on tuesday, april 11, 2017, at about 5:10 am, he was doused by corrosive chemicals in front of his house by two unknown people after finishing the shubuh prayer.13 this case implicitly shows that they-the corruptors-can do anything if they feel annoyed. the values of humanity and civilization are destroyed by the perpetrator and the intellectual actor behind them.14 10anonim, “7 kepala daerah dijerat kpk selama 2017, teranyarbupaticantik yang gemarundangmusikcadas,” http://www.tribunnews.com/nasional/2017/09/26/7kepala-daerah-dijerat-kpk-selama-2017-teranyar-bupati-cantik-yang-gemar-undangmusik-cadas. 11read, http://nasional.kompas.com/read/2017/09/19/07000031/hinggaseptember-2017-5-kepala-daerah-terjaring-ott-kpk-siapa-saja-mereka?page=all. 12ironically, commission iii of the house of representatives questioned the ott in formal juridical. commission iii of the house of representatives (dpr ri) for two days spelled out kpk (11-12 / 9/17). in a meeting on tuesday (12/9/2017), commission iii still held the problem of ott (caught in the act) which increasingly intensified by kpk to arrest the government leaders in various regions, as well as law enforcers (prosecutors and judges). see, timyadi, “dua hari komisi iii dpr cecar kpk, ott dipermasalahkan,” http://poskotanews.com/2017/09/12/dua-hari-komisi-iii-dpr-cecar-kpk-ottdipermasalahkan/ 13read, dwi andayani, “apa kabar kasus novel baswedan? ini jawaban kapolri,” https://news.detik.com/berita/3494062/apa-kabar-kasus-novel-baswedan-ini-jawabankapolri. 14mukodi dan afid burhanuddin, “konsep pembelajaran anti korupsi melalui teenager corruption watch (tcw): sebuah upaya pencegahan korupsi sejak dini di sekolah” the paper was presented in national seminar of dosen aswaja nusantara mukodi,islamic education and social transformation… | 185 looking at the three problems above, the question then arises “what is wrong with indonesia”? does not indonesia agree to the slogan unity in diversity (bhineka tunggal ika)? why should be frictions between the identity of the religion and diversity? what is wrong with education (islamic education) and social transformation in indonesia that makes wealth inequality not proportional? is not islam a religion of the majority in indonesia, but why corruption is rampant? those question series, certainly are difficult to answer because there are many dimensions and disciplines that encompass it. in this context, this article will focus on islamic education and social transformation. teenager corruption watch modeling, abbreviated as tcw, in islamic schools will be served as its critical dimension. this focuses on three main reasons, namely: (1) islamic education can achieve good values of individual and social; (2) individual and social good values directly affect the realization of social transformation; (3) tcw becomes the construction of anti-corruption education modeling, while simultaneously realizing the values of islamic education in islamic schools. this research uses descriptive qualitative survey method. the data interpretations are based on qualitative data. the data are related to islamic education, social transformation, and modeling of anti-corruption education. the data are collected in two islamic schools in pacitan district, namely madrasah aliyah negeri (man) pacitan and mts 06 ma’arif mantren. then, data are analyzed by using qualitative interpretation. islamic education and social transformation the term islamic transformation has been popularized by moeslim abdurrahman. he states that islamic transformation is islam that makes a distinction through the process of modernization or modernity by connecting theological reflection and considering the society’s construct in order to generate social transformation movements.15 association by the theme “menyemai militansi akademisi, berbasis keilmuan aswaja annahdliyyah,” universitas islam malang, 17-18 mei 2017, h. 255. 15moeslim abdurrahman, islam sebagai kritik sosial. (jakarta: erlangga, 2003), h. 186. 186 | ajis, vol. 4 no. 2, november 2019 meanwhile, islamic education and social transformation have the tight relationship. one and the other cannot be separated. islamic education leads the people to have the ability to read the “signs” of god, both in the holy quran (qauliyyah verses) and in the universe (kauniyyah verses). it is aimed that human beings have the ability to build a dialogical synergy between science and religion. the qur’an and science must always be related each other to face the people reality with all its dynamics and the reality of nature with all its symptoms.16 meanwhile, social transformation puts the process of structure changing, social system, and culture in society. therefore, the transformation is defined as a social structure changing or structure renewal. in addition, it is also defined as the process of value change. the word transformation derives from the english word transform that means to control a form to another form17. thus, islamic education and social transformation is a unity of ideas and concepts that have the same vision, to realize the obedience, civilization, and empowerment. the marriage, between islamic education and social transformation, rises the idea of transformative islamic education. the transformative islamic education here is an education that equips the learners (human beings) to have a set of islamic skills constructed from theological reflection based on the socio-cultural realities towards self-change enlightenment. however, in its implementation, transformative islamic education is constrained by various problems. the problems of transformative islamic education reason (ratio) and senses are two tools of knowledge. the first paradigm will bring about rationalism, while the second paradigm will lead the people to sensualism, empiricism, materialism, and positivism. the first object is abstract and its paradigm is logical. then the second object is empirical and its paradigm is science. these two paradigms ultimately reject supra-logical and non-empirical mystical objects. these 16askar, “misi propetik pendidikan islam: membentuk karakter menuju transformasi sosial membangun peradaban,” jurnal hunafa: jurnal studia islamika, vol. 8, no. 1, 2011, h. mukodi,islamic education and social transformation… | 187 two tools of knowledge then firmly refuse to give a significant role in the development of science and technology in the west.17 the two tools of knowledge mentioned above, then bring up a variety of discourses on the knowledge object, as well as islamic knowledge. moreover, both of them bring up new disciplines completed with the scientific problems that surround them. problems of ontology, epistemology, and axiology of islamic education (transformative) are some of the examples. more details of these problems will be revealed in the following discussion. ontology problem the object study of islamic education always derives from the islamic normative foundation from al-qur’an (qauliyah) through the soul experience of prophet muhammad saw that later called as revelation, then submitted to all people and the universe (kauniyah). both these foundations are then developed and studied to create universal educational concepts and theories. furthermore, those universal theories and concepts are studied through the activities of experiment and scientific research. later, it will create theories or science of islamic education. those theories are described operationally to be developed into islamic education methods, curricula, and techniques.18 moreover, the problems of islamic education (transformative) are always ontologically departed from the problems that exist within the area of islamic studies itself. borrowing the categorization of muhaimin, the problems of islamic studies are categorized into three. they are (1) foundational problems, which consists of the basic problems, the foundation of religion and the problem of empirical philosophical foundation; (2) structural problems, which derives from the demographic and geographic structure, the structure development of the human soul, as well as the economic and educational structures; and (3) operational problem. in micro areas, it will be associated with various components of islamic education. in addition, in macro areas, it is related to the 17imam hanafi, “basis epistemologi dalam pendidikan islam,” jurnal pendidikan islam, vol. 1, no. 1, 2012, h. 19–30. 18moh. wardi, “problematika pendidikan islam dan solusi alternatifnya: perspektif ontologis, epistemologis dan aksiologis,” jurnal tadrîs, vol. 8, no. 1, 2013, h. 56-57. 188 | ajis, vol. 4 no. 2, november 2019 relevance of islamic education with social systems, political, economic, cultural and religious. viewed from demographic and geographical structures, it can be categorized into towns, suburbs, villages and remote villages.19 therefore, ontologically, the greatest problem of transformative islamic education actually arises from within itself, while the problem that comes from outside more results as the impact of the islamic education weaknesses itself. the islamic education weakness is actually as same as the muslim weaknesses. in fact, according to syafi’i ma’arif, the internal vulnerability of muslims can threaten the destruction of the world’s islamic countries.20 therefore, this is very dangerous to islamic world life and civilization. epistemology problem discussed on the epistemology problematic in islamic education also reveal the essence of islamic education epistemology itself. literally, islamic educational epistemology is a discipline that discusses how to get object knowledge of islamic education. the main point of islamic education epistemology essentially lies on how to gain knowledge. the problem of islamic education epistemology can be classified into three main problems. they are (1) differences of understanding in islamic knowledge even though the people learn it in the same source, time and place; (2) differences in interpretation in learning of islamic knowledge. this is due to differences in understanding islamic knowledge acquired; (3) differences in the application of islamic knowledge acquired. the difference of understanding and interpretation related to islamic knowledge became the point of conflicts that result in the difference of islamic knowledge application. axiology problem 19muhaimin, pemikiran dan aktualisasi pengembangan pendidikan islam (jakarta: rajawali pers, 2011), h. 45. 20agung sasongko, “syafii ma’arif: kerapuhan internal ancam dunia islam,” republika, kamis, 16 april 2015. mukodi,islamic education and social transformation… | 189 axiology is a study that investigates the nature of values, generally viewed from philosophical views. the axiology problem of islamic educational that arose at the grass root lately is the result of the decreased meaning of islamic education itself. the people understanding related to islamic education in term of ontology and epistemology are not implemented massively in axiology term. it means that islamic education is just a knowledge and understanding itself. as the example, doing corruption,21 stealing, bullying and doing anarchism are categorized as criminals that everyone understands it. but, practically, the people still do these crimes even though they know the riks. in other words, many people are only putting religious and islamic knowledge as knowledge itself without implementing in real practices. unfortunately, there are only a few people who make religion and islamic values as an anticipatory strategy to face the challenges of life in the future. therefore, nowadays, it is assumed that muslim knowledge tradition is difficult in responding, anticipating the needs and challenges of lives, even less manipulating and contributing to the consolidation of an egalitarian, democratic and humanist civilization of humanity. the assumption stating that muslim traditions tend to be unresponsive is supported by two traditions and orientations of the theologicalnormative and deductive, legalistic pattern of muslim thought. the theological-normative mindset separates the concept of god from the world of reality. all the discussion about god seems to be eschatological. god is real, but god’s justice is done in the afterlife, not in the reality. god’s justice is understood as the metaphysical thing, it is not actually in social life. therefore, it arises the assumption that everything will only get revenge of merit or sin in the afterlife, while the result of actions in this world is solely caused by the law of nature. this theologicalnormative thinking orientation explicitly separates life in the real world from the afterlife.22 therefore, the axiological problem of transformative 21corruption is one of thesocial troubles (social pathology). its existence becomes a parasite in human lives. nurul yaqin, “program pendidikan anti korupsi di madrasah,” jurnal islamuna, vol. 2, no. 2, 2015, h. 267. 22abd. rachman assegaf, “reorientasi tradisi keilmuan pendidikan islam dalam perspektif hadharah al-’ilm,” dalam in n. a. & sumedi (ed.), antologi pendidikan islam, (yogyakarta: program pasca sarjana uin sunan kalijaga, 2010), h. 254. 190 | ajis, vol. 4 no. 2, november 2019 islamic education is the weaknesses of its value and the weaknesses of its implementation in real practices. despite some weaknesses, transformative islamic education conceptually has become a supporting model for anti-corruption education in schooling level. it is based on the core of transformative islamic education that equips the learners to have a set of islamic skills constructed from theological reflection based on socio-cultural realities. moreover, transformative islamic education values emphasize the implementation of islamic knowledge in real life. in this area, transformative islamic education can synergize significantly through the application of tcw modeling concepts in schools. that is, islamic insight (islamic transformative) is placed as a supporting tool, as well as an instrument of the actions’ value. modeling of teenager corruption watch (tcw) in islamic schools stopping corruption in indonesia needs serious efforts. it covers a multidisciplinary approach, a touch of religion,23 a systematic and simultaneous way. moreover, corruptors are generally those who have high formal education, starting from scholar level to doctoral degree even professors. therefore, the efforts that can be done to prevent corruption are started at the early age of students, both in formal and non-formal education. teenager corruption watch (tcw) models in formal schools can be practiced. teenager corruption watch (tcw) is a group of children who monitor the corruption issues. in another word, tcw is attributed as an organization to eliminate corruption in schools, like mini kpks in schools. the existence of tcw in schools can be a place for anti rashuwah organizations, both in the extracurricular organization and extracurricular. the goal is to strengthen the understanding for learners 23there is no single religion in the world that justifies corruption practices, especially islam. in an islamic perspective, corruption is at least categorized into seven terms. the six terms are mentioned specifically, such ad gulul, al-suht, harb, al-sariqah, al-dalwu, and gasab. however, there is a term that does not specifically indicate to the meaning of corruption, but based on another verse, it has the similar meaning as corruption. this term is called as al-itsm, makr, khabais, and dakhal. read, muh. mustakim, “wawasan alquran tentang pendidikan anti korupsi,” jurnal at-tajdid, vol. 2, no. 1, 2013, h. 80. mukodi,islamic education and social transformation… | 191 that corruption is harmful to themselves and other people. tcw members act like kpk. they provide education to other students related to the prevention of corruption early.24 through tcw organizations, learners will be equipped with these values. in the future, students will have anti-corruption character. islamic school (islamic education institute) can be used as modeling incubator. selection of islamic schools as pilot project, as well as modeling, is based on four reasons: (1) the proportional content of islamic school curriculum in islamic educational is 70%:40%; (2) islamic schools emphasize moral values rather than public schools; (3) the educators have better understand in islamic values than those in public schools; (4) islamic school environment is more supportive than public schools environment.25 early corruption prevention through tcw program at the school is an appropriate step. early character building and early awareness are required to minimize the issue of corruption. tcw is an organization that focuses on educating, monitoring, and supervising the acts of corruption in schools. nine anti-corruption values become the basis for implementing their actions, such as (1) honesty, (2) caring, (3) independence, (4) discipline, (5) responsibility, (6) hard work, (7) simplicity, (8) courage, and (9) justice.26 by borrowing the term from fuad hassan, the nine values will be used as a process of building the islamic culture in school.27 building islamic culture in schools is one of the important instruments in succeeding anti-corruption education.28 24mukodi dan afid burhanuddin, “konsep pembelajaran anti korupsi melalui teenager corruption watch (tcw): sebuah upaya pencegahan korupsi sejak dini di sekolah” makalah dipresentasikan dalam seminar nasional asosiasi dosen aswaja nusantara dengan tema “menyemai militansi akademisi, berbasis keilmuan aswaja annahdliyyah,” universitas islam malang, 17-18 mei 2017, h. 259. 25see, the reality in the school surrounding. 26mukodi dan afid burhanuddin, “anti-corruption education based on triadic center of education,” the paper was presented in international conference on education and science (icons 2017) by the theme “character development in the 21st century education,” universitas pgri yogyakarta, kamis, 20 juli 2017, h. 89. 27fuad hassan, pendidikan adalah pembudayaan: dalam pendidikan manusia indonesia, (jakarta: penerbit kompas, 2004), 10. 28harmanto, “pendidikan antikorupsi melalui budaya sekolah berbasis nilai-nilai keislaman,” jurnal islamica, vol. 7, no. 1, 2012, h. 101-119. 192 | ajis, vol. 4 no. 2, november 2019 tcw provides an opportunity for the learners to play the role directly into the actual issues related to the value. the goal is educating the learners to be fortified from actions that lead to corruption.29 therefore, the learners are able to recognize and practice directly the nine values mentioned above through real experience. the success of corruption eradication does not only based on law enforcement process but also determined by the prevention. it implies that corruption can be stopped early by strengthening anti-corruption education in every school. it is important because the term anti-corruption education is not stated in law no. 20 of 2003 on national education system. therefore, all anti-corruption education efforts are seen as the result of educational innovation, such as tcw program. tcw is the implementation of anticorruption curriculum innovation. because the education purpose based on the education system is developing the ability and building the character and nation civilization in order to educate the nation’s life. according to mukodi & afid burhanuddin, anti-corruption education is an early prevention that has a good impact in limiting corruption. unlike the repressive approach, this preventive approach cannot be seen directly. the results can be seen over a long period. meanwhile, repressive action through law enforcement seems aggressive in prosecuting and imprisoning corruptors. anti-corruption education is an effort to prevent corruption in indonesia. indeed, there is no specific answer why the corruption problem is spread massively in a country. however, anti-corruption education is not based on a specific scientific perspective, but it is based on the problems phenomenon and cultural approaches.30 29mukodi dan afid burhanuddin, “konsep pembelajaran anti korupsi melalui teenager corruption watch (tcw): sebuah upaya pencegahan korupsi sejak dini di sekolah” the paper was presented in national seminar of dosen aswaja nusantara association by the theme “menyemai militansi akademisi, berbasis keilmuan aswaja annahdliyyah,” universitas islam malang, 17-18 mei 2017, h. 259. 30mukodi dan afid burhanuddin, “konsep pembelajaran anti korupsi melalui teenager corruption watch (tcw): sebuah upaya pencegahan korupsi sejak dini di sekolah” the paper was presented in national seminar of dosen aswaja nusantara association by the theme “menyemai militansi akademisi, berbasis keilmuan aswaja annahdliyyah,” universitas islam malang, 17-18 mei 2017, h. 259. mukodi,islamic education and social transformation… | 193 in this context, the people involved in tcw are not only the learners, but also the principals, teachers, and school employees. certainly, all of the parties have different roles. the principal acts as a protector as well as an organizational advisor. teachers are acted as mentors. therefore, the teachers control and help to solve organization’s problems. staff or school employees act as supporting elements. meanwhile, as a subject, learners have a role to run the organization well. each student has a different task. the course of anti-corruption education modeling in pacitan islamic school anti-corruption education modeling in pacitan islamic school is implemented in two schools: mts ma’arif 06 mantren as the junior high school level and madrasah aliyah negeri pacitan as the senior high school level. the numbers of respondents were 83 students, covering 28 respondents from mts ma’arif 06 mantren pacitan and 55 from man pacitan. it consists of 36 male and 47 female. the result in both islamic schools, related to the corruption perception, awareness of corruption, and modeling of anti-corruption education shows positive significant value. quantitatively, from 22 questions raised, as well as the results of deep interviews related to corruption and modeling shows a positive number. furthermore, it can be explained in detail below. learners perception toward corruption when the learner is asked a question about the understanding level of corruption, 79% respondents answered that they understand well. there are only 29% respondents who answered did not understand and less understood about corruption. moreover, respondents also state that corruption is a form of fraud or misuse of state money for personal gain or a particular group of people. in percentage, 90% of respondents understand well about corruption fraud. the rest, only 10% of respondents say quite understand, less understand and did not understand toward corruption fraud. see more on the following 1 and 2 pictures: 194 | ajis, vol. 4 no. 2, november 2019 figure 1. the respondent’s perception of corruption figure 2. the respondent’s understanding level toward corruption fraud what is shown in figures 1 and 2 above is the answer to the respondents’ perceptions and understanding about corruption practices occurred lately. in this case, the most important point to be understood is that the respondents are aware of corruption’s dangers and its negative effects. this answer was confirmed from the interviews obtained. the majority of learners who become respondents say that they understand very well about corruption and its negative effects. in fact, they provide concrete solutions to small corruption practices in schools. here is a transcript of the interview: ... corruption is better removed in our lives, because education does not tell about corruption ... (r1). ... it is better that corruption should be dealt early because it gives dangers to others ... (r2). ..the corruption practices have to be handled early, especially for the teachers, they have mukodi,islamic education and social transformation… | 195 to divide the money aid (from the government) for the poor students directly without dividing evenly to all the students in schools. (r3). unfortunately, the real implementation in the field is different from the theories. many learners who have the understanding of corruption, impact, and consequences continue to do corruptive actions in small practices, such as lying, cheating, and being indiscipline. the learners’ motivation in eradicating corruption motivation to prevent corruption acts in everyday life, whether at home, school or community, is expressed by the learners through showing their concern for corruption practices. as a result, 91% of respondents say that they are highly motivated to participate in corruption eradication. only 9% of respondents say that they are not motivated to participate in the action. figure 3. the learners’ motivation in eradicating corruption figure 3 above shows the high level of respondents motivation in joining corruption eradication actions. moreover, when the respondents are asked to the question “how much they are motivated to prevent corruption acts in everyday life”, 82% of respondents say that they are motivated. it implies that the younger generation of junior and senior high school in pacitan have strong concern and willingness to prevent corruption. this can be fresh air as well as the hope for the prevention of corruption in the future. modeling of anti-corruption education in school most of the respondents expect an early anti-corruption model of awareness in school. in fact, they have positive response toward the implementation of tcw. the result shows that there are 87% of 196 | ajis, vol. 4 no. 2, november 2019 respondents say agree on it, while there are 23% of respondents say less agree. this can be seen clearly in figure 4 below: figure 4. modeling of anti-corruption education through tcw there are at least three alternative tcw models that can be implemented in schools, especially in islamic educational institutions. they are (1) extracurricular tcw (2) intra-curricular tcw (3) applicative tcw. all of three models above have their own function and roadmap. first, extracurricular tcw is a tcw model formed in the form of extracurricular. that is, the learners do not have an obligation to follow this activity. the learners can join this model voluntarily. extracurricular tcw is like scouts organization, pmr (red cross youth), rohis (rahani islam) etc. this tcw model can be seen in figure 5 below: figure 5.31 organization structure model of extracurricular tcw 31mukodi dan afid burhanuddin, “konsep pembelajaran anti korupsi melalui teenager corruption watch (tcw): sebuah upaya pencegahan korupsi sejak dini di sekolah” the paper was presented in national seminar of dosen aswaja nusantara association by the theme “menyemai militansi akademisi, berbasis keilmuan aswaja annahdliyyah,” universitas islam malang, 17-18 mei 2017, h. 259. mukodi,islamic education and social transformation… | 197 the structure in figure 5 above is a prototype of extracurricular tcw model, where there is a role as chairperson, secretary, treasurer, head of the field, up to members of the field. there are four areas in tcw, namely: (1) human resource development division, (2) education and prevention, (3) information and public affairs sector, and (4) internal control.32 the extracurricular tcw model activities rely on an attempt to habituate good practices based on islamic values and social norms. in addition, it is served as a vehicle for socialization anti-corruption education in school daily lives. thus, learners will have knowledge and understanding of corruption and its impact. as a result, they have anticorruption behaviors and awareness in preventing corruption acts. the second model is intra-curricular tcw. this tcw model is formed by the school and the learners have to join this model. this is like the existence of osis (intra-school student organization) at school. the scheme of this model can be described in the following figure 6: figure 6. organization structure model of intracurricular tcw figure 6 above is organizational of intra-curricular tcw model structures in schools. even though, the model can vary from school to school. the most important point in this model is the coordinated lines are established, developed, and issued by the school. in other words, the 32mukodi dan afid burhanuddin, “konsep pembelajaran anti korupsi melalui teenager corruption watch (tcw): sebuah upaya pencegahan korupsi sejak dini di sekolah” the paper was presented in national seminar of dosen aswaja nusantara association by the theme “menyemai militansi akademisi, berbasis keilmuan aswaja annahdliyyah,” universitas islam malang, 17-18 mei 2017, h. 259. 198 | ajis, vol. 4 no. 2, november 2019 learners must follow this organization. the organization management comes from the students in each class. these extracurricular tcw programs contain religious values, ethics, morals, social norms, and good practices. third is applicative tcw. this model is essentially a top-down model. it covers from superiors level to subordinates. the scheme can be directly formed as one of the work programs commanded by the education department and then instructed to be implemented by the education unit. thus, this applicative tcw model is a by design model from the ruler. therefore, there must be good will from the relevant stakeholders, such as head of the district, head of department, head of upt, schools principals, and school members inside. this third scheme model can be run well if it was supported by top-level officials. however, without supporting efforts from the top parties, this model will be failed. figure 7. organization structure model of applicative tcw those three tcw models mentioned above principally can be used as one model of anti-corruption education in schools. certainly, each model has strengths and weaknesses. therefore, the school can choose the most effective scheme model, based on the specialty and local wisdom of each region. anti-corruption education materials in schools that are used as discussion and socialization materials in the implementation of each tcw model include, (1) islamic religious values; (2) social ethics and norms; (3) socialization of legal issues; (4) examples of good and bad behavior; (5) the existence of kantin kejujuran; (6) socialization of anti-cheating. see figure 8 below: mukodi,islamic education and social transformation… | 199 gambar 8. tcw materials in islamic school figure 8 above points out that the alternative material offered is just one example of tcw material implemented in the school. however, the school can develop and enrich the scope of the material related to the needs of each school. anti-corruption education applicative strategies via digital can also be practiced in schools, such as: (1) presenting anticorruption online games; (2) creating cartoons and caricature by the theme of anti-corruption resistance; (3) disseminating anti-corruption issues on the internet; (4) giving cyber anti-corruption advertisements; (5) posting the photos of corruptors via digital.33 certainly, the five strategies above must be based on islamic values. by doing so, the school can become an effective and efficient anti-corruption education media. conclusion corruption is a common enemy to be eradicated and destroyed, wherever and wherever it grows. one way is through the tcw model in islamic schools. it is implemented through civilizing the islamic religious values; social ethics and norms; socialization of legal issues; examples of good and bad behavior; the existence of kantin kejujuran, socialization of 33mukodi dan afid burhanuddin, “anti-corruption education based on triadic center of education,” the paper was presented in international conference on education and science (icons 2017) by the theme “character development in the 21st century education,” universitas pgri yogyakarta, kamis, 20 juli 2017, h. 90. 200 | ajis, vol. 4 no. 2, november 2019 anti-cheating. islamic education (transformative) becomes the basis 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al-tafsir al-maqasid ‘inda ‘ibnu ‘asyur muhammad abdullah shaleh maulana malik ibrahim state islamic university of malang m.abdullah.shaleh@yahoo.com وربليل ومعرفة النور الدراسة إىل معرفة وربليل أنواع ادلقاصد الشرعية ُب سورة دفت :مستخلص البحث موافقة عاشور ،ومعرفة وربليل مدى ابن الطاىر زلمد الشيخ عند النور سورة ُب الشريعة مقاصد سلك الشريعة. مقاصد عن نظريتو مع النور سورة ُب عاشور بن الطاىر زلمد للشيخ ادلقاصدي لتفسَت منهجا ىي كتب الشيخ ىذا البحث اعتمدت على اتباع ادلنهج الوصفي ادلكتيب ومصادر البيانات ومنهجية الطاىر بن عاشور ادلنظمة دلنهجو ادلقاصدي وطريقتو ُب التفسَت من خبلل مؤلفاتو وأمهها مقاصد الشريعة لوصول إىل أىدافو، وكان االسبلمية، والتحرير والتنوير ،باإلضافة إىل مصادر ثانوية أعانت الباحث ُب ا وومنهجابن عاشور أن طريقة ونتائج البحث أسلوب ربليل البيانات معتمداً على منهج ربليل ادلضمون. ُب تفسَت سورة النور أنو يشًتك مع غَته من ادلفسرين للقران الكرًن عموماً ُب بعض اخلصائص لكنو ينفرد عنهم خبصائص وشليزات وُب سورة النور تتضح بعض تلك ادلميزات حسب ما تبُت من تفسَت اآليات قاصد الشرعية مرتبة من الكرمية من السورة وتشَت النتائج إىل أن سورة النور حوت أنواعًا كثَتة من ادل ادلقاصد الضرورية واحلاجية والتحسينية وتبُت أن ابن عاشور متيز بكونو أصوليًا ومفسراً للقران الكرًن وىذه الصفة جعلتو أقدر على الغوص ُب معاين اآليات ومكنتو من استخبلص مقاصدىا بشكل أعم وأمشل من طوات ادلنهج التفسَتي ادلقاصدي عند ابن عاشور كما غَته من األصوليُت من غَت ادلفسرين وتبُت أن خ ُب تناولو آليات من سورة النور تضمنت: انتهاجو الواقعية وقد يعرب عنها باإلصبلح واعتماده على الفطرة وقد يسميها ابن عاشور السماحة ُب الشريعة ،وآخر تلك اخلطوات استخدامو وتطويعو للغة العربية من تضمن مسلك مقصد النور سورة آليات تناولو ُب عاشور ابن أن مسلك تبُتضلو وببلغة وغَتىا ،و فيهاوعدم التساىل وعدم السليم وجهها على إقامتها من والتأكد لزجرا منها كان القصد الذي العقوبة شرعي، وأن مسلك ابن عاشور ُب قضية العرض وحفظو قد ببلسبب عنو العقوبة بإسقاط اقًتفها دبن الرأفة بُّت ابن عاشور أنو أحد ادلقاصد الشرعية ُب الشريعة اإلسبلمية اليت أوىل ذلا الشرع االىتمام والعناية وأنو 90 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 مرتبط دبقصد حفظ العرض، ومن ادلقاصد كذلك اليت تناوذلا ابن عاشور ُب تفسَته ادلقاصدي لسورة النور الشريعة مقاصد من يعد الذي النسل دلقصدحفظ ربقيق ىو الزواج وأن واإلحصان،مقصد العفة كان مقصد التفكر وقد تبُت أن مسلكو ُب النور لسورة ادلقاصدي تفسَته ُب ادلقاصد ومن الضرورية، وىل تفسَته آليات التفكر والتدبر من سورة النور ىو االميان بأن ذلك ما ىو إال استجابة طبيعية خلطاب ادل .عز وجل لئلنسان باستعمالو للعقل طريقاً مسانداً وتابعاً للوحي خلفية البحث ومقاصد ،قاصده وغاياتو اجلليلة والكرميةمعرفة مأىم ادلطالب لفهم القرآن الكرًن من مة وادلصاحل القرآن الكرًن ـ وىي مقاصد الشريعة ـ ىي األصول الكلية والقواعد العا َ مقاصد القرآن ُب اهللالعظيمة اليت أودعها القرآن الكرًن .وشلَّن َأْجَلى وأْوَضَح وبـَُتَّ الكرًن وربط بُت علم التفسَت ومقاصد الشرع فكان منهجاً بديعاً وقد خلصها بأبلغ معٌت ومنها قولو: فكان ادلقصد 1وأدق عبارة الشيخ )زلمد الطاىر بن عاشور ( ـ رمحو اهلل . الفردية واجلماعية والعمرانية ( فالصبلح الفردي يعتمد على األعلى منو )صبلح األحوال َكْسِر و هتذيب النفس وتزكيتها ،ورأس األمر فيو صبلح االعتقاد ،ألن االعتقاد مصدر والباطنة وىي العبادات الظاىرة كالصبلة ، ،التفكَت ،ٍب صبلح السريرة اخلاصةاآلداب و البحث ليسلط الضوء على سورة من سور .ويأٌب ىذا 2كالتخلق بًتك احلسد واحلقد . القرآن الكرًن أال وىي سورة )النور( لَيْجِلَي ما اشتملت عليو من مقاصد الشريعة، وذلك من خبلل دراسة )منهج التفسَت ادلقاصدي( عند الشيخ ) زلمد الطاىر بن عاشور ( . العصر احلديث ُب ىـ ،من أعبلم1394ىو الشيخ زلمد الطاىر بن زلمد بن زلمد الطاىر بن عاشور ،توُب -1 العلوم اإلسبلمية ،وىو أول من مجع بُت منصب شيخ اإلسبلم ادلالكي ،وشيخ اجلامع األعظم بالزيتونة ،من مؤلفاتو التحرير والتنوير ُب التفسَت ،ومقاصد الشريعة اإلسبلمية ،انظر : زلمد بن إبراىيم احلمد ،التقريب لتفسَت التحرير . 30بن خزمية ( صوالتنوير البن عاشور ) دار ا زلمد الطاىر بن زلمد بن زلمد الطاىر بن عاشور التونسي ،تفسَت التحرير والتنوير )تونس: الدار التونسية -2 . 1/18م( 1984للنشر ، muhammad: maqashid al-syari;a fi sura al-nur | 91 خوض فيو على شلا شد الباحث ودفعو ذلذا ادلوضوع فكان سبب اختيار الباحث للوكان تيقنو بصعوبة ادلهمة وغورىا ولكن أصدافها تلمع للناظرين ومكنوهنا يشد عقول وقلوب :االعتبارات التالية ىي ادلبصرين، حاجة أكثر الناس إىل معرفة مقاصد الشريعة وفهمها على أمل زيادة ُب تعلقهم -1 3.بالقرآن الكرًن الشريعة ،كما أنو من العلماء عناية )زلمد الطاىر بن عاشور( الفائقة دبقاصد -2 ادلتأخرين واجملددين بعد فًتة سبات طويل منذ االمام الشاطيب وتأسيسو لنظرية ادلقاصد تقريباً وعليو فإن اىتمام الشيخ ) زلمد الطاىر بن عاشور( رمحو اهلل . إن مقاصد الشريعة اليت تشتمل عليها سورة النور هتدف إىل ترسيخ مقاصد الشريعة -3 تمع والفرد ادلسلم على السواء وىي قد متيزت بالشمول والتنوع حيث تناولت للمج الكثَت من مقاصد الشريعة ُب أبواب سلتلفة ،كما انفردت ببعض األبواب . ماىي أنواع ، و كيف منهج ابن عاشور ُب تفسَت سورة النور؟ ومن أسئلة البحث ىى: الشريعة ُب سورة النور عند كيف مسلك مقاصدو ادلقاصد الشرعية ُب سورة النور؟ الشيخ زلمد الطاىر ابن عاشور ؟ وما مدى موافقة منهج التفسَت ادلقاصدي للشيخ مع نظريتو عن مقاصد الشريعة ؟ زلمد الطاىر بن عاشور ُب سورة النور ، الدراسات السابقة . التفسَت ادلقاصدي لسور القرآن الكرًن ) ُب ظبلل القرآن 4وصفي عاشور أبو زيد. – 1 ،الشيخ زلمد الطاىر بن عاشور وكتابو مقاصد الشريعة 5عثمان بطيخ. -2أمنوذجًا ( ابن عاشور، أصول النظام االجتماعي ُب اإلسبلم، ربقيق: زلمد الطاىر ادليساوي، )عمَّان: دار النفائس، -3 م(.2001ىـ/1421 ،11ط م، 20/6/1975الشيخ وصفي عاشور أبو زيد ،من مواليدزلافظةكفرالشيخبجمهوريةمصرالعربية، -4 جامعة القاىرة ،التفسَت ادلقاصدي لسور القرآن الكرًن )ورقة حبثية –دكتوراةفيمقاصدالشريعةاإلسبلمية كلية دار العلوم 92 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 6إمساعيل احلسٍت، نظرية ادلقاصد عند اإلمام زلمد الطاىر بن عاشور. -3 ،اإلسبلمية كتابو مقاصد اىر بن عاشور ُبالتنظَت ادلقاصدي عند االمام زلمد الط7زلمد حسُت،-4 وليد -5م، 2003 ،اإلسبلمية العلوم كلية حبث مقدم جلامعة اجلزائر ،الشريعة اإلسبلمية مقاصد الشريعة اإلسبلمية ُب القرآن الكرًن ـ سورة ادلائدة أمنوذجاً 8.،خالد الربيع م2011ىـ/1433، منهج البحث ويعرف أيضا عند بعض ادلكتيب ،استخدم الباحث ُب ىذه الدراسة ادلنهج الوصفي من اخلصائص اليت يتميز هبا من وربديده تعريفو بادلنهج الوثائقي وميكن ادلختصُت ادلنهجية اخلاصة بالبحث الوصفي ،فاألسلوب ادلنهجي أو 9حيث اعتماده على ادلكتبة. ادلكتيب التحليلي تتناسب مع ىذه الدراسة وأىدافها اليت تدرس مقاصد الشريعة ُب سورة ينة ،اجلزائر ُب مؤمترىا الدويل بعنوان : فهم القرآن بُت مقدمة إىل جامعة األمَت عبدالقادر للعلوم اإلسبلمية ،قسطنط م ( .2013ديسمرب 5، 4النص والواقع ،الذي نظمتو كلية أصول الدين ُب الفًتة : م، أحلقو والده 1947إبريل، سنة 17مساحة الشيخ ،عثمان بطيخ ،مفيت عام تونس ،ولد بالعاصمة تونس -5 ، وعمل قاضياً ووزيراً كما إنو حاصل على شهادة الدكتوراة من كلية التحصيل ةجبامع الزيتونة حيث ربصل على شهاد الشريعة وأصول الدين بتونس. م من جامعة زلمد 1993م، حاصل على دبلوم الدراسات العليا سنة 1963من مواليد مكناس ادلغربية عام -6 اخلامس، يعمل مدرسًا لتاريخ الفكر االسبلمي جبامعة القاضي عياض دبراكش، الطبعة األوىل ،ادلعهد العايل للفكر م. 1995اإلسبلمي ،ىَتندن ،فَتجينيا ،الواليات ادلتحدة االمريكية، ئر لو ىذا البحث وىو رسالة ماجستَت ،التنظَت ادلقاصدي عند االمام زلمد زلمد حسُت ،من مواليد اجلزا -7 الطاىر ابن عاشور ُب كتابو مقاصد الشريعة االسبلمية. م، حاصل على الدكتوراة ُب التفسَت وعلوم القرآن كلية 1963من مواليد الكويت عام وليد خالد الربيع، -8 م ،دبرتبة الشرف األوىل 1998 –جامعة األزىر –من كلية الشريعة والقانون العلوم اإلسبلمية جامعة ادلدينة العادلية مع التوصية بتبادل الرسالة مع اجلامعات األخرى ،استاذ جامعي بكليات الشريعة الكويت. ىو منهج من مناىج البحث العلمي وىو مجع البيانات بطريقة زلللة ودقيقة من الوثائق وغَتىا ،منذر -9 133ىـ( ص 1427سيات البحث العلمي )الطبعة األوىل ،دار ادلسَتة للنشر والتوزيع والطباعة، عمان ،الضامن ،أسا بتصرف . https://ar.wikipedia.org/wiki/%d8%a7%d9%84%d8%aa%d8%ad%d8%b5%d9%8a%d9%84 https://ar.wikipedia.org/wiki/%d8%a7%d9%84%d8%aa%d8%ad%d8%b5%d9%8a%d9%84 muhammad: maqashid al-syari;a fi sura al-nur | 93 النور دراسة ُب منهج التفسَت ادلقاصدي عند ابن عاشور، وارتكاز ادلنهج الوصفي ىو ادلكتبة فاستخدام ادلكتبة أمر الزم وضروري. مصادر البيانات . نهجو الشيخ الطاىر بن عاشور ادلنظمة دبمصادر ىذا البحث ىي كتب إن ادلقاصدي وطريقتو ُب التفسَت من خبلل مؤلفاتو ُب جانيب أساسُت ذلذا البحث ومها ا ترك لنا من ودب و،ادلنهج ادلقاصدي والتفسَت الذي اشتهر وبرع فيو الشيخ من خبلل مصادر للبحث ،وعلى سبيل ادلثال ذين الركنُت مها اعتماد الباحث كمؤلفات فإن ى ال احلصر إن أىم تلك ادلصادر ىي : زلمد الطاىر بن زلمد بن عاشور ،مقاصد الشريعة اإلسبلمية، تقدًن حاًب أبو مسة .1 م. 2011القاىرة، ،دار الكتاب ادلصري ، التحرير والتنوير ربرير ادلعٍت السديد وتنوير ،الطاىر بن زلمد بن عاشورزلمد .2 م. 1984 ،يد، تونس : الدار التونسية للنشراجلديد ُب تفسَت الكتاب اجملالعقل التعريف بالشيخ الطاهر بن عاشور ىو العبلمة زلمد الطاىر بن زلمد الطاىر بن زلمد بن زلمد الشاذيل بن عبد القادر بن زلمد ابن عاشور، ولد الشيخ زلمد الطاىر بن عاشور بادلرسى، وىي ضاحية مجيلة من 1973م ، وتوُب الشيخ رمحو اهلل عام 1879 واحي الشمالية للعاصمة التونسية عام الض 10م. بالقاسم الغايل، من أعبلم الزيتونة شيخ اجلامع األعظم: زلمد الطاىر بن عاشور، )دار ابن حزم( ،ص -10 37. 94 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 قد عرف عن ابن عاشور ُب العقيدة أنو أشعري ادلذىب وُب الفقو فهو مالكي وأما عن مؤلفاتو 11االنتماء وليس بغريب ُب بلد يعتنق معظم أىلها ادلذىب ادلالكي. وانتاجاتو العلمية فقد ألف عدة كتب أمهها : مقاصد الشريعة اإلسبلمية -2 تفسَت التحرير والتنوير -1 أصول اإلنشاء واخلطابة -4أصول النظام االجتماعي ُب اإلسبلم -3 12ابن عاشور وحياته العلمية وظائف أصول االعتقاد دراسة وتقومياً، رسالة زلمد بن حسُت بن سعيد العمري، منهج الطاىر بن عاشور ُب -11 .54ماجستَت سلطوط )الرياض دبكتبة، جامعة اإلمام زلمد بن سعود( ،ص . الغايل بلقاسم ،شيخ 39-31إياد خالد الطباع، زلمد الطاىر بن عاشور عبلمة الفقو ،مرجع سابق ، -12 .وغَتىم 34-29اجلامع األعظم زلمد الطاىر ابن عاشور، مرجع سابق ،ص muhammad: maqashid al-syari;a fi sura al-nur | 95 التعريف بسورة النور السورة الرابعة والعشرون حبسب الرسم القرآين وآياهتا أربع وستون ونزلت سورة النور ىي ثار ُب فضل سورة النور كثَتة ُب مرحلة متأخرة من حياة ادلسلمُت ُب ادلدينة، وإن اآل ادلباركة فمن فضائلها أن جاء األمر النبوي وىي آثار تدل على عظم وفضل ىذه السورة رلاىد قال: قال رسول اهلل صلى اهلل عليو وسلم : )علموا رجالكم فعن ،باالىتمام هبا سورة ادلائدة، وعلموا نسائكم سورة النور( ، وعن أيب وائل قال: قرأ بن عباس رضي اهلل عنهما سورة النور، ٍب جعل يفسرىا ،فقال رجل: لو مسعت الديلم ىذا ألسلمت(. أنواع مقاصد الشريعة في سورة النور 96 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 مسلك ابن عاشور في منهج التفسير المقاصدي في سورة النور muhammad: maqashid al-syari;a fi sura al-nur | 97 موافقة ومطابقة مسلك التفسير المقاصدي بن عاشور آليات من سورة النور مع نظريته في المقاصد نتائج البحث يشًتك مع غَته طريقة ومنهج ابن عاشور ُب تفسَت سورة النور أنوالتبُت من البحث ُب ن الكرًن عمومًا ُب بعض النقاط لكنو ينفرد عنهم خبصائص وشليزات من ادلفسرين للقرآ عديدة وُب سورة النور تتضح بعض تلك ادلميزات حسب ما تبُت من تفسَت اآليات مقصد العفة واالحصان مقصد االستخالف مقصد العقوبة مقصد التفكر والتدبر في المقاصد وظرية تفسير لسورة الىور ابه عاشور 98 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 وعلى براعة منهجو التفسَتي ألفت ادلؤلفات الكثَتة ُب جزئيات منها ،الكرمية من السورة ن بالسنة وتفسَته القرآن رآن بالقرآسَت القفمن ذلك اتباعو دلنهج تففظبًل على كلياهتا ، ُب تفسَته من ادلذاىب األربعة الفقهية لآلراء فكثَتًا ما يرود األحاديث النبوية وتظمينو وغَتىم وكذلك عنايتو الفائقة بالقراءات القرآنية واالستفادة من حكمة تنوعها ُب اللغة ألة على اعتماداً ة وتفسَتهالتفسَت ُب اآلية الواحدة ،ومنها عنايتو بادلقاصد الشرعي وقصص بالتاريخ واستشهاده الطبيعية، بالعلوم وعنايتو وببلغة وضلو صرف من وعمقها البشرية . جملتمعات ماضيا وسَتة األولُت تبُت من البحث ُب أنواع ادلقاصد الشرعية من سورة النور كما ىي عند ابن كثَتة من ادلقاصد الشرعية مرتبة من الضروري عاشور، أن السورة الكرمية حوت أنواعًا وادلقاصد احلاجية ُب حفظ العرض ،قاصد من حفظ الدين والعقل والنسلوأنواعو ُب ادل وادلقاصد التحسينية ُب السًت وغض البصر مثل القصد من االستئذان وكان العرض ، قاصدمنادل تلك ٍب استقاء والتحليل حسب تسلسل اآليات من سورة النور وبأنو إىل الداللة الواضحة القرآنية النصوص ظواىر من مقاصدالشارع ادلباشرل االستخبلص الثبوت قطعية نصوص من وىي ظاىرىا غَت منها ادلراد كون احتمال فيها يضعف درجة دين وبنوعو حفظ الدين كان اليقُت ،فمن الضروري من ال درجة ىلإ الظهور وذلا قوة صبلح االعتقاد باهلل تعاىل(، ومن مقاصد الضرورة ُب حفظ النسل )مقصد مقصد )إ ومن ادلقاصد احلاجية ُب حفظ العرض )مقصد العفة( ، ،جرمية الزناالعقوبة( ُب عقوبة ومن ادلقاصد الضرورية ُب حفظ النسل )مقصد الزواج( بتيسَت الزواج واحلض عليو، ومن د التفكَت والنظر واالعتبار( ُب التفكر والتأمل ادلقاصد الضرورية ُب حفظ العقل )مقص ُب آيات اهلل وسللوقاتو، ومن ادلقاصد الضرورية ُب حفظ الدين )مقصد االستخبلف( من العورة ( بالتقيد إعمار األرض وتطبيق شرع اهلل، ومن ادلقاصد التحسينية )مقصد سًت النظر احلرام سواء من ومن ادلقاصد التحسينية كذلك )غض البصر( ُب ،بآداب استئذان muhammad: maqashid al-syari;a fi sura al-nur | 99 الرجل وادلرأة وربجب ادلرأة احلجاب الشرعي، ومن ادلقاصد الضرورية )مقصد األدب مع .رسول اهلل( بتوقَته واحًتام شخصو قاصدي كونو أصولياً تبُت أن من أىم شليزات مسلك ابن عاشور ُب تفسَته ادل ُب معاين اآليات ومكنتو من وضوىذه الصفة جعلتو أقدر على الغ ن الكرًنومفسراً للقرآ استخبلص مقاصدىا بشكل أعم وأمشل من غَته من األصوليُت من غَت ادلفسرين وتبُت أن خطوات ادلنهج التفسَتي ادلقاصدي عند ابن عاشور كما ُب تناولو آليات من سورة النور تضمنت: انتهاجو الواقعية وقد يعرب عنها باإلصبلح الذي ىو من أىم ادلقاصد ،ها ابن عاشور السماحة ُب الشريعةلكلية ُب الشريعة واعتماده على الفطرة وقد يسميا وآخر تلك اخلطوات استخدامو وتطويعو للغة العربية من ضلو وببلغة وغَتىا، كما أن ابن ن التفسَتي ادلقاصدي كتفسَته القرآ عاشور لو خطوات ومرتكزات أخرى ُب منهجو عها ُب اآلية الواحدة ،وتبُت إن مسلك ابن عاشور ُب بالقران وعرضو للقراءات وتنو تناولو لبعض آيات سورة النور ومقاصدىا ومن أمهها مقصد العقوبة حيث يبُت أن نة وباعًتاف ادلقصد من العقوبة حسب رؤيتو ىو لبلقتصاص العادل من سلالفة صرحية وبيّ زجر والتأكد من إقامتها على وإن من ادلقاصد ذلا وادلتعلقة هبا ال ،اجلاين أو شهود عليو وجهها السليم وعدم التساىل فيها وعدم الرأفة دبن اقًتفها بإسقاط العقوبة عنو ببل سبب شرعي ولذلك جاء األمر حبضور طائفة ادلؤمنُت، غَت أن من ادلقاصد اليت توصل إليها الباحث )وىي منسجمة مع مبدأ العدل ُب الشريعة اإلسبلمية( ىو أن حضور ة ادلسلمُت مقتضاه ومقصده ىو التأكد من عدم ذباوز ادلعاقب ُب عقابو للجاين طائف سلطة مراقبة شرعية ُب ىذا للحد ادلسموح بو ُب العقاب وطريقة أداءه وأن ادلؤمنُت مثال وأن مسلك ابن عاشور ُب قضية العرض وحفظو وىو أحد ادلقاصد الشرعية ُب ،ادلوقف نو لعقوبة مرتبط دبقصد حفظ العرض، فإل أن مقصد االشريعة اإلسبلمية يتضح من خبل ال جيب أن يتعدى احلد ادلخصص لو إىل الظلم والتعدي بقتل النفس البشرية بل بالتقيد حبدود اهلل وأحكامو . 100 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 وإن مسلك ابن عاشور ُب تناولو آليات سورة النور ومقاصدىا ومن أمهها مقصد ادلقصد أن العفاف مقصود الشارع دلن مل العفة واإلحصان يتضح من خبلل تناولو ذلذا وأن الزواج ىو ربقيق دلقصد حفظ النسل الذي يعد من يقدر على النكاح وتيسر لو مقاصد الشريعة الضرورية، وىو مسؤولية كل أفراد اجملتمع، وللزواج ُب مسلك ابن عاشور تزكية األمة مقاصد ترذبى منها بث احلرية ُب األمة وإكثار النسل فيها ودلقصدىا من واستقامة دينها، كما قابل تلك ادلقاصد بتشنيعو دلن خالف الفطرة البشرية باقًتافو للزنا ناولت النكاح الكرمية اليت ت اآليات فسر من سابقيهم عن سلتلفاً مسلكو وفاحشتو وكان اللفظ إىل عمومية تعداىا بل التنزيل على مسائل مؤقتة ُب يقفُب سورة النور فهل تفسَت ُب الطاقة كل بدل أو معُت زمن على قصره وعدم لعموميةا ذلا اقتضت دلا القرآين صاحل وىو اجمليد سبحانو اهلل كتاب الكرًن فالقران دلراحل باقيا دون مرحلة واستجبلء ومكان. زمان لكل وإن مسلك ابن عاشور ُب تناولو آليات سورة النور ومقاصدىا ومن أمهها مقصد خلق اهلل تعاىل وُب قدرة اهلل ىو أن التفكر عبادة مناطها العقل الذي ىو أحد التفكر ُب ادلقاصد اليت جاءت الشريعة حبفظها وعد من الضرورات اخلمس وتبُت أن مسلك ابن عاشور ُب تفسَته آليات التفكر والتدبر من سورة النور ىو االميان بأن ذلك ما ىو إال وجل لئلنسان باستعمالو للعقل طريقًا مساندًا وتابعاً استجابة طبيعية خلطاب ادلوىل عز للوحي، كما أن التفكر يكون ُب سللوقات اهلل وآثار قدرتو وعظيم صنعتو بتجلي أمساءه وصفاتو وليس ُب ذات اهلل تفكر فالعقل عن ذلك قاصر، ومن ىنا جاءت الشريعة العقل أداة التفكر باحلفاظ على العقل وعد العقل من الضروريات اخلمس إذ يعترب والتدبر ومناط التكليف والتعبد. مقصد أمهها ومن ومقاصدىا النور سورة آليات تناولو ُب عاشور ابن مسلك وإن من يتبُت أنو يشَت ُب تفسَته ادلقاصدي إىل أنو مقصدأصيل األرض ُب االستخبلف اهلل متكُت يعٍت وىو من ضروريات الشريعة وىو ،وأنو متعلق حبفظ الدين الدين مقاصد muhammad: maqashid al-syari;a fi sura al-nur | 101 الدين، وأنو متيز عمن سبقو من ادلفسرين بعدم ربط أقاموا إن ادلؤمنُت لعباده وجل عز وعد االستخبلف فقط باألعمال الصاحلة اليت يطالب هبا الرعية بل بالرعاة أيضاً مسؤوليتو مناطة بوالة األمور وأن دور الرعية مساند ذلم ومكمل ،كما يعترب ابن عاشور فلم الصاحل شامبًل لكل عبادة وعلم ظاىري وأخبلق حسنة ومعامبلت رفيعة، العمل يكتف ابن عاشور بالتذكَت هبا بل أورد أمثلة وشواىد من التاريخ على صحة مسلكو ُب مثل احلضارة الغربية وتقدمها واليت أخذت من ادلسلمُت وسائل فهم قضية االستخبلف العدل وربقيق االحسان واحلرية وادلساواة ونيل االستخبلف وطريقة ربقيقو ومنها إقامة العلوم والعمران ُب األرض على خطى االصبلح والعلم. متوافقة إىل حد تفسَته لسورة النور خبلل من ادلقاصدية رؤية ابن عاشور أن تبُت من جعلت عاشور ابن لدى ادلقاصد نظرية وأن ادلقاصد ُب النظري صيلوتأ بعيد مع من عاشور ابن وَرَمى األمة صبلح رعاية ُب ادلهمة ادلقاصد أحد العقوبة تنفيذ مقصد ادلقتدي وزجر اجملٍت وارضاء اجلاين تأديب ىي: غايات ثبلث نيل ادلقصد ىذا مراعاة تطبيق رلرد وليست مقاصدي بعد ذات أهنا اإلسبلمية الشريعة ُب العقوبات وإن باجلناة، أصحاب من سابقيو وافق قد عاشور ابن أن للباحث وتبُت فرضتها، لنصوص حرُب حضور بأن وراء القذف أو الزنا فيحد العقوبة فائدة من التقصيد جوانب ُب ادلقاصد من أخرى مقاصد إىل يشر مل ولكنو واالنزجار، االتعاظ لغرض ىو ادلؤمنُت من طائفة يشرف أن يقتضي وىذا ورعايتها اهلل حبدود االخبلل دون من العدل ربقيق مثل ذلك من وىذا العقاب حدود ادلعاقب اليتجاوز حضورًاحىت اجلاين على ادلؤمنُت من طائفة ورعى شرع ذاتو من وتعاىل سبحانو ىو العقوبة شرع من وأن والعدل، الرمحة مقتضيات العدل. مبدأ مقصد ورد ُب بنياهنامع ُب متوافقة جاءت عاشور ابن لدى ادلقاصد نظرية أن وتبُت الذي النور وتناولو ابن عاشور ُب تفسَته ادلقاصدي وىو مقصد العفة واالحصانسورة استطاع دلن الزواج ىو وغاياتو مداخلو وأشهر والنسب العرض حبفظ ىو كذلك متعلق 102 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 ماذكرتو وىو للمسلمة واحلجاب البصر غض وأوذلا العفة بأسباب األخذ أو سبيبلً لو نظريتو ُب عاشور ابن لو أسس الذي ادلبدأ ذلك الفطرة أن كذلك وصلد النور، سورة إال ىو ما فالزواج ،نظريتو من أكثر ُب عاشور ابن ربطو وقد حصانواإل بالعفة مرتبط قاعدة الذرائع سد أن وتبُت الجتماعية،ا نواحيها ُب ادلبدأ ذلذا وطبيعي راسخ تطبيق جير تادلباحا عاشور فبعضاالجتماعية عند ابن ادلقاصد ىذه بتأصيل تعلق ذلا أصولية ا لنظر،لكن الباحث توصل إال أنو جيبا إليها جير كالزنا الفواحش ارتكابإىل فعلها ما القواعد باقي اخلطرعلى من ذلك ففي الذرائع سد قاعدة ُب تطبيق التوسع حلذر من احلرام. مساحة وتوسيع احلبلل مساحة تضيق ىي ادلخاطر وأشد فيو مقاصد نظرية ُب ومنهجو عاشور ابن لدى ادلقاصدي التفسَت مسلك أن وتبُت التفكر بعبادة ادلرتبط وىو والتفكَت التدبر دلقاصد وفهمو تناولو لدى متوافقان الشريعة التفكَت إصبلح قضية إىل نظريتو ُب وأشار النور سورة من آيات ُب إليها االشارة ورد اليت طابع ذات عاشور ابن بنظر وىي التعليم صبلحوإ التفكَت طريقة صبلحإ خبلل من احًتامو خبلل من ادلقاصدي تفسَته مع متوافق نظريتو ُب عاشور ابن أن وتبُت مشويل وبُت -التفكَت عملياتو أبرز ومن -ادلؤثرات وادلفاسد ادلهالك من وصانتو العقل لوظيفة الفكر بإصبلح مايسمى إىل حباجة وأننا ذبديدي مقاصدي فهمِ على النص تقديس واالجتهاد. الفقو رلال ُب ادلقاصدي عاشور ابن عند ادلقاصد نظرية ُب كما االستخبلف ُب األرض مقصد أن وتبُت ُب األرض ومقصدىامن االستخبلف ألية ادلقاصدي تفسَته من إليو ذىب ما مع يتوافق بأنو زلللاًلربو مراقب كونأن ي ادلكلف من يتطلب االستخبلف إن حيث النور سورة مصاحل ورعاية وحفظ وبقاءه ورعايتو األرض ُب الدين حفظ وىي عظيمة بأمانة لنهوض التنظَت بُت الربط وكان ادلادية، وغَت ادلادية مكوناهتا وكل فيها والكائنات االنسان عاشور ابن لدى النور سورة ُب االستخبلف ألية ادلقاصدي التفسَت وبُت ادلقاصدي muhammad: maqashid al-syari;a fi sura al-nur | 103 عليها سار إن معينة مقدمات على للسَت نتيجة االستخبلف أن بيان خبلل من واضحاً الشرعي. ادلقصد ىذا حقق ادلسلم اجملتمع ثانياً : التوصيات يوصي الباحث ُب هناية ىذه الدراسة بالتوصيات التالية : ضرورة نشر الفكر ادلقاصدي البحث ُب كل تراثو من الباحثُت مهمة البن عاشور ألنو يعد سلزن ومورد مل يستوفَ أمهية العناية بعلم ادلقاصد القيم ومل يستكَف التأليف واألخذ من منهالو العميقة. الشرعية ُب جوانب التعليم العايل واجلامعي باخلصوص سواء ُب اجلامعات وادلدارس الدينية أو ُب كليات القانون واحلقوق والسياسة واالقتصاد. ادلستنَت مقاوم وزلصن لؤلمة ضد الفكر العمل على جعل الفكر ادلقاصدي اليت تعمل جهات ومجاعات مل تٍع ادلقاصد الشرعية على حقيقتها أو ادلتطرف والظبلمي مل ترد معرفتها أصبلً وسارت ُب غّيها وُعميها. أمهية عقد الندوات وادلؤمترات للتعريف بأمثال العبلمة ابن عاشور وفكرىم ديد على خطاىم من طلبة العلم واالقتباس من ادلقاصدي واالصبلحي لغرض التج توعية األمة بأمهية التجديد ُب الفقو وكذلك ُب ادلقاصد وليس ذبارهبم الضخمة والنَّتة. االكتفاء بالتقليد طريقًا متبعًا ُب كل األحوال والعمل على البحث أكثر وأكثر ُب ر األخرى للشريعة.مقاصد الشريعة اليت مصدرىا الوحيد كتاب اهلل وصحيح ادلصاد تطوير التفكَت الفقهي وادلقاصدي باالبتعاد عن األمور اليت مل يعد دراستها رلدياً واالىتمام أكثر بفقو الواقع وعدم إضاعة جهد البحث ُب مسائل مل يعد ذلا لزوم أو ضرورة أصبًل ُب الواقع ،وتسخَت الفقو ومقاصد الشريعة دلشكبلت األمة الكربى ر والتخلف واذلوان بُت األمم واالستبداد واألميةومشكبلت األقليات كمقاومة الفق االىتمام بادلقاصد واآلداب واألحكام اليت أوردهتا سورة النور ومنها زلاربة و ادلسلمة. 104 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 الفواحش ما ظهر منها وما بطن ُب اجملتمع وعلى رأسها الزنا وحث ادلسلمات على السواء بآداب اإلسبلم وسلوك العفة وتشجيع احلجاب وتقيد الرجال والنساء على مؤسسة الزواج. المصادر والمراجع ،برواية حفص عن عاصم . القرآن الكريم بَتوت : دار اجليل.. إعبلم ادلوقعُت عن رب العادلُت ،زلمد بن أيب بكر ،ابن القيم اجلوزية شفاء العليل ُب مسائل القضاء والقدر واحلكمة والتعليل . ،زلمد بن أيب بكر ،ابن القيم اجلوزية م . 8391ىـ ،8931بَتوت : دار ادلعرفة ،الطبعة مفتاح دار السعادة ومنشور والية العلم واإلرادة . بَتوت : دار ،زلمد بن أيب بكر ،ابن القيم اجلوزية الكتب العلمية اقتضاء الصراط ادلستقيم دلخالفة ،بن عبد احلليمن أبو العباس أمحد تقي الدي ،تيمية احلراينابن م.1111ه ،1411أصحاب اجلحيم . بَتوت : دار عامل الكتب ،الطبعة السابعة ، شرح العقيدة األصفهانية . بَتوت : تقي الدين أبو العباس أمحد بن عبد احلليم، ،ابن تيمية احلراين ىـ .8241ادلكتبة العصرية ،الطبعة األوىل ، نصوصو راجع النور ، سورة تفسَت احلليم، عبد بن أمحد العباس أبو الدين تقي ،احلراين تيمية ابن م.8319السلفية ، اذلند : الدار احلميدحامد . بومباي عبد العلي عبد أحاديثو وخرج ابن ُجَزي الكليب الغرناطي ،أبو القاسم زلمد بن أمحد بن زلمد بن عبد اهلل ،التسهيل لعلوم التنزيل 8281،ربقيق: عبد اهلل اخلالدي . بَتوت : شركة دار األرقم بن أيب األرقم ،الطبعة األوىل ، مسند اإلمام أمحد بن ،بن حنبل بن ىبلل بن أسد الشيباينأبو عبد اهلل أمحد بن زلمد ،ابن حنبل ىـ 1421 ،مؤسسة الرسالة ،الطبعة األوىل. عادل مرشد ،شعيب األرنؤوطربقيق : ،حنبل . م 2001، muhammad: maqashid al-syari;a fi sura al-nur | 105 واَب. القاىرة : دارهنضة. الواحد عبد على ربقيق خلدون، ابن مقدمة عبدالرمحن ، خلدون، ابن . 8ادليساويط أحاديثو : زلمدالطاىر خرج ،االجتماعي النظام أصول ،الطاىر زلمد عاشور، ابن م.4008عمان: دارالنفائس ، ربقيق ودراسة : زلمد الطاىر ادليساوي . ،اإلسبلميةمقاصد الشريعة ،زلمد الطاىر ،ابن عاشور م .8333كواالدلبور: البصائر لئلنتاج العلمي ،الطبعة األوىل ، الكتاب مسة . القاىرة :دار أبو حاًب تقدًن اإلسبلمية، الشريعة مقاصد ،الطاىر زلمد عاشور، ابن م.4088ادلصري، بن ضبطو :طو ادلوطأ، ُب الواقعة واأللفاظ دلعاين منا ادلغطى كشف مقدمة زلمدالطاىر، عاشور، ابن م .4001التونسي . القاىرة : دارالسبلم، بوسريح علي تفسَت التحرير والتنوير. تونس : الدار التونسية ،د الطاىر بن زلمد بن زلمد الطاىرزلم ،ابن عاشور . م1194للنشر ، م.8393للكتاب، العربية ليبيا : دار بقريب. طرابلس، الصبح أليس ،الطاىر زلمد عاشور، ابن معجم مقاييس اللغة ،ربقيق : عبد السبلم زلمد ،بو احلسُت أمحد بن فارس بن زكرياأ ،ابن فارس م .8393ه ،8933ىارون . بَتوت : دار الفكر ،الطبعة العظيم تفسَت القرآن ،ن كثَت القرشي البصري ٍب الدمشقيأبو الفداء إمساعيل بن عمر ب ،ابن كثَت ه 8240،ربقيق : سامي بن زلمد سبلمة . دار طيبة للنشر والتوزيع ،الطبعة الثانية ، م . 8333، الطبعة ،لسان العرب . بَتوت : دار صادر ،ن مكرم بن منظور األفريقي ادلصريزلمد ب ،ابن منظور األوىل . الدين ،البحر احمليط ُب أبو حيان األندلسي ،زلمد بن يوسف بن علي بن يوسف بن حيان أثَت ـ .ى 1420التفسَت ،ربقيق :صدقي زلمد مجيل . بَتوت : دار الفكر ، 106 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 التفسَت ادلقاصدي لسور القرآن الكرًن . ورقة حبثية مقدمة إىل جامعة األمَت ،وصفي عاشور ،أبو زيد القرآن بُت ن : فهم اجلزائر ،ُب مؤمترىا الدويل بعنوا ،قادر للعلوم اإلسبلمية ،قسطنطينةعبدال . م 2013 ،ديسمرب 5 ،4ُب الفًتة : ،الذي نظمتو كلية أصول الدين ،النص والواقع م.1982، 1 خصائص الشريعة اإلسبلمية . الكويت : مكتبة الفبلح ،ط ،عمر سليمان ،االشقر أبو القاسم احلسُت بن زلمد ،ادلفردات ُب غريب القرآن ،ربقيق : صفوان عدنان ،األصفهاىن ىـ . 8284الداودي . دمشق : دار القلم ،الطبعة األوىل ، روح ادلعاين ُب تفسَت القرآن العظيم والسبع ،الدين زلمود بن عبد اهلل احلسيٍتشهاب ،األلوسي 1415 ،الطبعة األوىل ،طية . بَتوت : دار الكتب العلميةربقيق: علي عبد الباري ع ،ثاينادل م . 4000ربقيق : أمحد زلمد شاكر . مؤسسة الرسالة ، ،القرطيبتفسَت ،اإلمام القرطيب مقاصد الشريعة وعبلقتها باألدلة الشرعية . ،ماجد إسبلم ،البنكاي . دار8ط زغلول، بسيوين السعيد ربقيق: زلمد اإلميان، شعب ،احلسُت بن أمحد أبوبكر البيهقي، ىـ.8280العلمية : بَتوت، الكتب االجتماعية، والدارسات البحوث أصويل. اخلرطوم: معهد منهج قضاياالتجديد: ضلو ،حسن الًتايب، م .8330، 8ط . م 1199. باتنة اجلزائر : دار الشهاب ،نظرات ُب الثقافة اإلسبلمية ،عز الدين اخلطيب ،التميمي ،الطبعة علي بن زلمد بن علي الزين الشريف ،التعريفات . بَتوت : دار الكتب العلمية ،اجلرجاين . م1193ىـ ،1403األوىل ، الدين اإلسبلمي عقيدة وشريعة . باتنة اجلزائر : الزيتونة لئلعبلم ،زلمد بن عبد الكرًن اجلزائري، م . 1191والنشر ، اجلويٍت، عبد ادللك اجلويٍت النيسابوري، غياث األمم ُب التياث الظلم، ربقيق: عبد العظيم الديب، ىـ.8200، 8ُت، طقطر: مكتبة إمام احلرم اجليوسي، عبد اهلل، أمنوذج مقًتح لقراءة نظرية ادلقاصد عند اإلمام الشاطيب، رللة التجديد، السنة الرابعة، العدد الثامن. muhammad: maqashid al-syari;a fi sura al-nur | 107 احلسٍت ،إمساعيل ،نظرية ادلقاصد عند اإلمام زلمد الطاىر بن عاشور . واشنطن: ادلعهد العادلي م .8331، 8للفكر اإلسبلمي، ط 84/01/8294النشر ، تاريخ اخلطباء، ملتقى موقع نشر التفكر، عبادة زلمد ، بن احلقيل،إبراىيم ىـ. . دار ابن خزمية.سَت التحرير والتنوير البن عاشوراحلمد ،زلمد بن إبراىيم ،التقريب لتف سلسلة كتاب ضوابطو ،رلاالتو . قطر ، ،اإلجتهاد ادلقاصدي ،حجيتو ،نور الدين بن سلتار ،اخلادمي م. 8331ىـ ،8283الطبعة األوىل ، السنة الثامنة عشرة ، ، 11عدد ،األمة الطبعة األوىل ،عية . السعودية : مكتبة العبيكاناخلادمي ،نور الدين بن سلتار، علم ادلقاصد الشر م . 4008ه ،8248، ع صيد الفوائد على مقال على موق ،مقدمة ُب التفسَت ادلوضوعياخلضَتي، زلمد بن عبد العزيز ، االنًتنت. ربقيق : ،سلتار الصحاح ،بن أيب بكر بن عبد القادر احلنفيزين الدين أبو عبد اهلل زلمد ،الرازي . م 1111ىـ ، 1420 ،ادلكتبة العصرية ،الطبعة اخلامسةيوسف الشيخ زلمد . بَتوت : الطبعة ،الشبكة العربية لؤلحباث والنشر بَتوت : .مقاصد ادلقاصد ،أمحد عبد السبلم ،الريسوين . م 2013 ،األوىل لدار العادليَّة للكتاب . الرياض : اظرية ادلقاصد عند اإلمام الشاطيبن ،أمحد عبد السبلم ريسوين،ال م . 8334 ،الطبعة الثانية ،اإلسبلمي . دار اذلداية .القاموستاج العروس من جواىر ،بن زلّمد بن عبد الرزّاق احلسيٍتزلّمد ،الزَّبيدي الطبعة الرابعة . ،بلمي وأدلتو. دمشق : دار الفكرالفقو اإلس ،وىبة بن مصطفى ،الزحيلى ،مطبعة عيسى البايب احلليب وشركاهمناىل العرفان ُب علوم القرآن . ،زلمد عبد العظيم ،الزُّْرقاين الطبعة الثالثة . 108 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 ربقيق: زلمد ،الربىان ُب علوم القرآن ،عبد اهلل بن هبادر الدين زلمد بنأبو عبد اهلل بدر ،الزركشي ،الطبعة األوىل ،ية : عيسى الباىب احلليب وشركائوأبو الفضل إبراىيم . دار إحياء الكتب العرب .م 8319ه ، 8991 الطبعة لم للمبليُت،. دار العبن زلمد بن علي الدمشقي ،األعبلمخَت الدين بن زلمود ،الزركلي م . 4004 ،اخلامسة عشر عاشور ُب كتابو التحرير أثر الدالالت اللغوية ُب التفسَت عند الطاىر بن ،الزىرائي،مشرف بن أمحد ه.8249جامعة ام القري ادلملكة العربية السعودية، ،اطروحة دكتوراة ،والتنوير قيق : زلمود زلمد رب ربى،طبقات الشافعية الك ،ج الدين عبد الوىاب بن تقي الدينتا ،السبكي ىـ 8289 ،والنشر والتوزيع ،الطبعة الثانيةعبد الفتاح زلمد احللو . ىجر للطباعة ،الطناحي . م1114عبد اجمليد ،الفكر األصويل وإشكالية السلطة العلمية . بَتوت: دار ادلنتخب، ،الصغَت . بَتوت: 4ط األعظمي، الرمحن ادلصنف،ربقيق: حبيب ،مهام بن عبدالرزاق أبوبكر الصنعاين، ىـ.8209اإلسبلمي، ادلكتب التوزيع والطباعة ،الطبعة أساسيات البحث العلمي . عمَّان : دار ادلسَتة للنشر و ،منذر ،الضامن ـ .ى1421 ،األوىل فتح الباري شرح صحيح ،حجر أبو الفضل العسقبلين الشافعيأمحد بن علي بن ،العسقبلين ىـ .1311ادلعرفة ،البخاري . بَتوت : دار مقدمة كتاب "نظرية ادلقاصد عند اإلمام زلمد الطاىر بن عاشور" للحسٍت، ،طو جابر ،العلواين م8331منشورات ادلعهد العادلي للفكر اإلسبلمي، الطبعة األوىل، العادلي ادلعهد منشورات للريسوين، الشاطيب"، عند ادلقاصد كتاب "نظرية مقدمة ،طهجابر ،العلواين م.8334اإلسبلمي، للفكر : زلمد عبد السبلم ربقيق ،ادلستصفى من علم األصول ،أبو حامد زلمد بن زلمد الطوسي ،الغزايل م 1113ه ،1413 ،الطبعة األوىل ار الكتب العلمية،عبد الشاُب . د 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 da’i’s responsibility forthe environment of peat lands in islamic perspective hendra maujana saragih universitas nasional hendramaujana@gmail.com abstract: this paper seeks to emphasize that dai has serious religious responsibility for environmental damage that has occurred in indonesia, especially in seven provinces that have peat areas. for those environmental damages, whether intentional or unintentional by anyone, even any group, even the state, was the target of the da'i's preaching, of course. dai in the peat land who can preach is one who has participated in training and workshops and is in accordance with his ability to broadcast mui fatwas on the environment, ecosystems, forests and land fires. the theory used in this paper is da'wah and local train theory whose material content strongly refers to the fatwa of the mui. the purpose of this paper is to find out the da’i’s religious response to the environment of peat land in an islamic perspective and da’i's serious efforts in preaching is a form of religious and social responsibility carried out by dai and this is necessary to get serious support also from all walks of course. keywords: da'wah, da’i, peat land, preaching, social responsibility, islam introduction at least in 2018 there are 3 (three) times dai from various provinces that have peat land have participated in the training and workshops on improving and peatland da’i’s capacity which are initiated by the center for islamic studies universitas nasional in collaboration with the peat restoration agency, the indonesian ulama council and undp. the dai who participated in the training were indeed selected in the peat area and knew the objective conditions of the daily life activity and patterns around the peatland. not all dai in indonesia took part in the training and this workshop was because the peatlands were in indonesia is only in 7 provinces namely riau jambi, south sumatra, north kalimantan, east kalimantan, west kalimantan and papua. the aim of this training program for increasing the capacity of peatland dai and divided into two places, the first is in banjarmasin in 84 | ajis, vol. 4 no. 2, desember 2019 april 2018 and second is in pekanbaru in may 2018, and last workshop was held in october and took place at siak sri indrapura with the keynote speaker ustabdussomad. how enthusiastic all dai in participating in training and workshops which in their careers as the dai have never been attributed and honered as peatland dai and since they attended the training they were very happy to have the degree of peatland dai (prabowo, 2018). another thing that is not less important is the condition of peat forests which is certainly inseparable from mismanagement in the past to this day , including the existence of massive exploitation of forests which was not followed by planting. logging by the population although not as significant as the amount also contributes to the destruction of the forest. this condition is further worsened by the rampant illegal logging activities and the frequent occurrence of forest fires that hit the area in indonesia, especially during the dry season. planting that is not accompanied by maintenance activities adds to the list of errors that have failed to overcome the damage to the existing forest. illegal mining that penetrates all functions of the forest makes the existing forest even more damaged, so that forest degradation and deforestation occur in all regions. many regions in indonesia are experiencing damage to the forest environment. many logging activities are carried out continuously, deforestation is carried out for various reasons, such as mining, plantations, hti, settlements, and agriculture. this is related to the increasing number of population which causes the increasing demand for wood for various needs. although deforestation can be done by fulfilling various rules and requirements that can reduce environmental damage, most of the pattern of deforestation remains very destructive. it is known that the current state of our forests is no longer intact. facing this reality, it is important that there is special attention from the public and the government to control environmental problems or deforestation so as not to cause adverse impacts on the community. attention can take the form of anything depending on the ability and position of each in the community. that the u long as jurudakwah and role models in society have an important role in addressing environmental problems that occur in the hendra,da’i’s responsibility… | 85 region. this is not only because they are witnesses who directly see and experience damage in their area, also because the environmental crisis is not merely a secular problem, but also an acute religious problem and a severe illness. that is environmental damage that starts from a false understanding of religion about life and the environment. for this reason, the role of ulama in overcoming environmental damage is then very important. that role could be in the form of proselytizing calls to the community, the delivery of arguments about the importance of preserving the environment, explaining the understanding of the arguments, reading out the important meanings of the mui fatwa and then directly participating in land suppression and so on. the main problem ofthis paper we will see how dai's religious and social roles towards the environment are in an islamic perspective. theoretically this paper refers to the theory of propagation and through home visits a training in which the theory of propaganda is very important in view unexplained social occurred and what round it was spread, as well as theoretical training workshop is their great opportunity and valuable for learners adult where lokalalatih made and maximized for learning that is mutually capable of sharing information between fellow learners at that time and seeks to find creative solutions and can be used by fellow trainees . da'wah in the language of the qur'an taken from the word da'a yad'u -da'watan which etymologically means to call or call. whereas according to the terminology is an effort both words and deeds that invite humans to accept islam, practice and hold fast to its principles, believe in their aqeedah and rule with their shari'ah. from the description above, it can be concluded that da'wah theory is a series of systematic and interconnected variables which explain an effort both words and deeds that invite humans to accept islam, practice and hold fast to its principles, believe in aqeedah and rule with syari 'at him. in the development of da'wah as a science it feels very impossible without being accompanied by the discovery and development of a da'wah theoretical framework, without da'wah theory then what is called the science of da'wah is nothing more than a collection of normative statements without having a degree of analysis of the facts of da'wah or 86 | ajis, vol. 4 no. 2, desember 2019 vice versa. knowledge of facts so infertile to guide the implementation of da'wah in dealing with complex problems. the workshop is a workshop and training where workshops are meetings between experts (experts) to discuss practical problems or those concerned with implementation in his field of expertise. a more general definition of a workshop is an event or meeting conducted by experts in a particular field that aims to discuss a problem related to their expertise, as well as to find a solution to the problem. lokalarya can be considered as a small scientific meeting carried out by several experts in a particular field, where this activity can be carried out as a routine activity in a certain period. the training is a systemic effort carried out to be able to be skilled in acting and carrying out their duties. from the above explanation, the purpose of this paper is to describe and understand dai's responsibility for environmental issues in an islamic perspective dai peat job majesty the term dai peat is certainly something very new and interesting because there is bat a san-limits that determine and set them as dai.dai peat is noble designation for the preservation preacher peat easy to get burned by the hands of people who are not responsible and do not love the environment and do not even respect the khaliq'screation . dai peat can be categorized as a religion and theologian who can take a big role in raising awareness of environmental preservation in the midst of society. this role can be started by formulating environmentally friendly theology and preaching it. you can really calculate how much peat dai has in indonesia and is in 7 (seven) provinces. from sumatra, namely sumatera selatan jambi riau, the island only has 80 peat dai people , as well as those coming from the island of borneo , both from west kalimantan, south kalimantan and central kalimantan , the island of borneo has 80 dai peat also minus papua. the dai 2 (two) islands have received material that is very much useful and can preach it directly, among others, is the exposure of the mui fatwa no. 30/2016 on forest and land fires, socialization of community sermon books on nature conservation, which this peat restoration implementation policy is the state agency directly under the hendra,da’i’s responsibility… | 87 president named body restoration of peat, then there are also important restoration of peat for the benefit of mankind, prevention land forest fire, land stewardship without grill, community empowerment peat, regulatory village peat and provide a visualization of the land fire relation with the functions and duties of humans as khalifatullahfil lard(leader in the earth). ulama as a beautiful examplein environmental conservation seeing a concrete example of the great and prominent ulama in the middle east, sheikh yusuf al-qardawi, is interesting to note together. through one of his books entitled environmental conservation in islamic shari'a printed cairo in 2001 where qardawi gave a very strong manifesto of "eco-friendly theology." according to him, attention to the environment was behind almost all formulations of religious disciplines, especially islamic sciences such as theology, sufism, fiqh proposals, etc. in the context of theology, for example, discussions about the universe and the environment occupy a very central position, because, one of the main discussions in science is the determination of all beings (including nature and environment) as god's creation , both by using the justification of religious holy texts and rational reasoning: as a creature, the universe is no different from humans, and even as humans, the universe prostrates to the creator and can be seen or read in al qur’an surah ar-ra'd verse 15: ي اِهَّلِل َو ْس ياَو اِهَّلِل ُج ُج ْس ي ِهَّلِل ا ُج ْس ُج ا َو ِهَّلِل ْس ًع ياَو َو ْس ًع ياَو َو ي ِهَّلِل ْس َو ْس ياَو اِهَّلِل ي ِهَّلِل ي الَّس َو اَو ي َو ْس ُج ٌَو ْس ُج ي ِهَّلِل َّس ِهَّلِل اَو it is only to allah that you prostrate (obey) everything in the heavens and on earth, either by your own will or forced (and prostration) in the shadows in the morning and evening. for this reason, sufis often treat god's creatures full of manners and love. what prophet muhammad saw did to mount uhud can be used as an example of the karmic order and human love for the universe and other creatures. he said, "this is mount uhud who loves us and we love him too." important position of forest as a gift or disaster? 88 | ajis, vol. 4 no. 2, desember 2019 indeed, how vast and large is tropical forest that indonesia has, where the figure reaches around 133 million ha more, but the enjoyment and blessing of tropical forests is now left with approximately 43 million hectares and even then falls into the category of native forest or practically virgin forest. with the decrease in enjoyment and blessing, it must be a big problem for this nation, gradually it can cause the wrath of allah swt and invite many disasters for this nation, and maybe we are stamped by allah swt as a nation that is unable to maintain the mandate of the environment, blessings and blessings forests, even we are considered to only be able to waste god's trust in this blessed and blessed nation (mangunjaya, 2009) . that indonesia is one of the oxygen producing countries for the world is a necessity and very difficult for us to deny. how all creatures created by allah swt on earth need oxygen is a must. but it is unfortunate that forest destruction in indonesia is around 40% less. sublime advice and value of da'wah itself is giving more attention to our clear mind and our deepest heart by acknowledging negligence and arrogance and our greed that the more days the forest that we have even then the more diminished and damaged its existence and which certainly is very difficult to restore it as usual when the exact cause is humans too, whose perpetrators are human as well, who dominantly curry favor and blessings of this forest are humans too (mangunjaya, 2017) . it can be observed carefully because of the actions of the hands of humans who have never been satisfied with what the khaliq has bestowed on him, let us witness because of the arrogance of human actions and policies towards nature which they immediately destroy their own nature and do not want to be good friends with nature that we can quickly assess that they are only to achieve life satisfaction without thinking about the effects that will be present afterwards, and by easily leaving damage on the earth and leaving a lasting loss for the world of course without giving a concrete solution to its arrogance. we have gotten a lot of evidence that they arbitrarily acted on logging, deforestation, clearing plantations and even some who carried out forest fires for their own sake and the interests of their groups hendra,da’i’s responsibility… | 89 without paying attention to the serious consequences they have made for this life until the child our grandchildren later (askin, 2017) . an important lesson that is always faced is that it is not easy for all of them, among others, the occurrence of landslides, annual floods, it is difficult to find clean water because of the loss of forest function as water absorption for the water reserves themselves, wanauzubillah the loss of an ecosystem from flora and fauna habitat . and even more sadly, the coverageers are not deterred and continue to carry out these heinous acts repeatedly and continuously. did not allah have described this cruel and moral crisis in ar-rum verse 41: ي ُج ْس َّس ل عَو َو يا ُج ل ِهَّلِل يي َو ذِهَّلِل َّس ي ا ضَو عْس يبَو ُج ْس َو ًق ذِهَّلِل يُج ياِهَّلِل سِهَّلِل َّس يي ان ِهَّلِل ًْس يأَو ْس ت بَو لَو َو ي ِهَّلِل َو ي ِهَّلِل حْس بَو ْس ياَو ا رِهَّلِل بَو ْس ي ِهَّلِل ي ا لَو دُج َو ف ْس ي ا َو َو َو ي َو عُج و ِهَّلِل ًَو ْس the damage on land and in the sea has been seen because of the deeds of the hands of men, so that allah will feel for them as a part of (their) action, so that they will return (to the right path). in fact, not only that, the bad consequences of prolonged arrogance can be ascertained that the condition can greatly disrupt human health, because these forest fires also cause air pollution from direct impacts, especially for people whose areas around the forest, both in close proximity and even tens of kilometers. air pollution caused by the presence of smoke from forest fires can spread and spread more than tens of kilometers has polluted the air in cities and regions that have forests and can even reach our neighboring countries, namely singapore and malaysia. in a lot of data that has spread everywhere there is an increase in the number of people with ari (respiratory infections) and the total number of people who suffer from ari reaches more than 55 thousand people, which many suffer from children who are having a developing respiratory system. so that dozens of schools are forced to close and be closed for more than a week (alkatiri, 2018). it is almost certain that it is not easy to extinguish the forest that has been burned arbitrarily, it is predictable that it is very depleting the 90 | ajis, vol. 4 no. 2, desember 2019 positive energy of this nation to eradicate illegal logging that occurred in the indonesian hemisphere, it is not easy to fire fire ignited by greedy humans as soon as they burn our beautiful forests, what a terrible disaster the fires experienced by this nation with all its consequences, plus the fires occur mostly in peatlands that are very vulnerable and easily burned and burned by people who are not afraid of god's painful punishment of course. that peatland when it is hit by a fire is difficult to extinguish and muzzle even then many people know and are pluralized. fanauzubillah, this dirty, diseased smoke, smoke from the consequences of forest fires not only disrupts human health, but this smoke also affects the existence of sea, land and air transportation. hasn't it been proven that many airports whose areas have forest fires or get fires of smoke, the airport will stop and that has happened as many as 19 airports closed in the republic that we are proud of. for this reason, most of the fires that occurred in indonesia must have been the active destroyers, which were the actions of the human hands who had forgotten their nature as kholifah of allah swt. allah almighty forbids humanity to make damage in its environment and it is contained in the holy word of allah in surat al-a'rafayat 56 namely: ي ِهَّلِلٌٍبي ِهَّلِل َو َو يق ِهَّلِل يّللا َو ت ي َوحْس َو َّس و يإِهَّلِل ًع ع َو َو ياَو ًع ف ْس َو يخ حِهَّلِل َو ياَو دْس ُج هُج َو يإِهَّلِل ْس َو عْس يبَو ِهَّلِل ْس َو ي ِهَّلِل ي ْس ا ُج لِهَّلِل ْس ف ُج يت َو ال اَو يو نِهَّلِل لِهَّلِل حْس ُج ْس ْل and do not do damage on the earth after (created) well.pray for him with fear and hope (will be granted).surely the mercy of allah is very near to those who do good". human responsibility for nature conservation it is very important for us as khalifatullah to maintain the balance of nature around and this is one of the mandates that we carry. it can be ascertained that with our concrete actions in maintaining the natural balance around the earth, we will be able to be healthy again and again after damage everywhere even though it takes a long time ( mangunjaya, 2008) . hendra,da’i’s responsibility… | 91 we cannot allow the earth itself to heal itself after rampant damage, even though the earth's ability to cure it is bi qadarillah (divine decision). however, if it continues to be damaged and there is omission and we, as the noblest of allah, do not care and are indifferent, then it is very difficult for the earth to heal itself and this will be a great disaster for human life and the environment sooner or later. allah says in surahal-baqarah verse 195 which reads ي َو يو نِهَّلِل لِهَّلِل حْس ُج ْس بُّب ْل حِهَّلِل يُج َو َّس التليكياأحلن يإإ ال َو ا ِهَّلِل ْس ُج ًي ِهَّلِل ًْس ِهَّلِل َو ُج ق ْس ل ُج ت َو ال ِهَّلِل َو َّس ال ي ِهَّلِل بِهَّلِل فِهَّلِل لَو ُج ق فِهَّلِل ْس إ َو أ اَو and inflate (your wealth) in the way of allah, and do not drop (yourself) into destruction with your own hands, and do good. indeed, allah likes those who do good. start by changing daily habits which are our interests and the earth in order to maintain the balance of nature around which we are including those who believe and like to maintain cleanliness (fatwa mui no. 30/2016): 1 do not throw garbage into any place especially to the river and the river is not dirty and disgusting 2 avoid throwing factory waste into rivers or rivers that can make the water polluted and cannot be drunk and cannot even worship with dirty and polluted water. 3 try to bring a paper bag to store your own garbage when we travel and travel 4 in order not to cause smoke, make it a habit to walk or ride a bicycle if traveling if the distance is near and can be reached and it can nourish the body 5 hurry up and make it a habit to turn off the lights and unplug the electricity if it is not used so that it does not include useless actions. 6 try to use water as needed, and not waste water because it belongs to the tabziir. 7 not burning the forest indiscriminately and not even licensing because the consequences are air pollution, landslides, floods and that are definitely detrimental to the economy. environmental theology 92 | ajis, vol. 4 no. 2, desember 2019 there is no muslim human and believe in allah swt then easily deny the purity in the form of the universe and that is the blessing of uzhma towards us as humans, for that allah swt calls for inviting and telling humans to use it as well as possible while continuing to be grateful to him. human gratitude to allah swt can be shown to be demonstrated and proven by maintaining the preservation of nature or their environment. so that nature is maintained from any damage that can cause disasters (mangunjaya, 2017) . that in an ecophilosofis the relationship and relationship between humans and the environment is a necessity and has become a common knowledge for all of us. this means that between humans and the environment there are connections, linkages and reciprocal involvement that cannot be negotiated anymore. environment and humans are intertwined so closely between one another, so that people without being intertwined with the environment cannot be imagined and cannot be thought of even there is no life at all. that the relationship that exists between humans and the environment is dynamic. that is, it is the conscious intertwining that is lived and made as the root and core of his personality. tadabbur and deep contemplation of human labor and the environment are self-seeking efforts. this is because humans are in the environment. nothing exists in the environment, humans become nonexistent (mckay, 2013) . from here it can be understood and understood that the environment has a very important role in human life.ibnkhaldūn said that there are at least 5 environmental roles in human life, namely: 1) the balancing role of life between humans, animals and plants;2) the role of the object, namely the code of environment created to meet human needs; 3) the role of companion, namely an environment that is like a friend to humans; 4) role of warning to human life; and 5) the role of the subject for humans, namely the environment which in certain circumstances becomes the enemy of humans.humans themselves in this case become objects for greed and ferocity of environmental violence.these last two roles, according to ibnkhaldūn, occur when humans are not polite or are overreaching to their environment. how big the role played by the environment in maintaining the balance of human life, of course it is natural that islam is very serious hendra,da’i’s responsibility… | 93 about the environment and advocates and calls on people to be kind to the environment. many propositions of textsin islam advocate that, for example the word of allah in surat al-a'rāf verse 56 as follows: ي ِهَّلِلٌٍبي ِهَّلِل َو َو يق ِهَّلِل َّس يّللا َو ك ي َوحْس َو َّس و يإِهَّلِل عًع َو َو ياَو ًع ف ْس َو يخ حِهَّلِل َو ياَو دْس ُج هُج َو يإِهَّلِل ْس َو عْس يبَو ِهَّلِل ْس َو ي ِهَّلِل ي ْس ا ُج لِهَّلِل ْس ف ُج يت َو ال اَو ي َو يو نِهَّلِل لِهَّلِل حْس ُج ْس ْل this verse invites and teaches people not to make damage and tyranny on earth after god has fixed it, both in terms of aqeedah and in the nature and environment of its residence and all other living things. the universe has been created by allah swt in conditions that are very harmonious, harmonious, and meet the needs of beings. god has made it good, even ordering his servants to fix it. however, if you look at the current state of the earth, then the environment can be said to be no longer ideal. this is the impact of the many environmental damage caused by natural conditions and human activities. if observed, the environmental problems faced are now complex and global. the community is faced with the problem of environmental pollution (water, soil, and air) that can cause disease, disasters and other impacts that are not good for human survival. natural damage and environmental pollution have resulted in many disasters that hit various regions in indonesia, even now, they are facing problems that become international issues, namely: damage to forest resources and the environment, poverty of communities in and around forests, negative excesses of timber demand, social conflict and conflicts over forest area use, and haze as a result of fires land and forest. the current condition of the forest, of course, is inseparable from mismanagement in the past, including the large-scale exploitation of forests which was not followed by planting. this condition then worsened with the rampant illegal logging activities and frequent forest fires that hit the area in indonesia during the dry season. planting that is not accompanied by maintenance activities adds to the list of errors that have failed to overcome the damage to the existing forest. illegal mining that penetrates all functions of the forest makes the existing forest even 94 | ajis, vol. 4 no. 2, desember 2019 more damaged, so that forest degradation and deforestation occur in all regions. many regions in indonesia are experiencing damage to the forest environment. many logging activities are carried out continuously, deforestation is carried out for various reasons, such as mining, plantations, hti, settlements, and agriculture. this is related to the increasing number of population which causes the increasing demand for wood for various needs. although deforestation can be done by fulfilling various rules and requirements that can reduce environmental damage, most of the pattern of deforestation remains very destructive. it is known that the current state of our forests is no longer intact. his excellency dai's duties facing this reality, it is important that there is special attention from the public and the government to control environmental problems or deforestation so as not to cause adverse impacts on the community. attention can take the form of anything depending on the ability and position of each in the community. adapun dai is very adept at announcing religious calls with reference to the word of god دعيإلىيسبيلي بكي لحي كيا مل ظكي لحلنكيا دا ي اتييه يأحل يإوي بكي ي أ ل ي يضلي يسبيلهيا يأ ل ي مل ت ً ي call (man) on the path of your lord with good lessons and lessons and refute them in a good way. lo! your lord is the one who knows more about who has gone astray from his ways, and he who knows more those who are guided. that the scholars as interpreters and role models in the community have an important role in addressing the environmental problems that occur in the region. this is not only because they are witnesses who directly see and experience damage in their area, also because the environmental crisis is not merely a secular problem, but also an acute religious problem and a severe illness. that is environmental damage that starts from a false understanding of religion about life and the environment. for this reason, the role of ulama in overcoming environmental damage is then very important. that role could be in the hendra,da’i’s responsibility… | 95 form of proselytizing appeals to the community, the submission of the arguments for the importance of maintaining the environment, explaining the understanding of the arguments, reading out the important meanings of the mui fatwa participating in plunging land and so forth. conclusion based on the explanation above, it can be seen that it cannot be denied that there is considerable damage to the environment in indonesia, especially forests and peatlands. for this reason, the peat dai who has participated in the training with all the material he has obtained is very well prepared to take an important role as a missionary preacher in order to invite the people not to destroy the natural and healthy environment. bibliography alkatiri, wardah, religious extremismin era post-everything . jakarta, akademika. 2018 askin, mohammad.ins and outs of environmental law .jakarta, unas publishing agency. 2017. mangunjaya, fachruddin m. surviving on earth: lifestyle facing climate change . jakarta. indonesian torch foundation . 2008 mangunjaya, fachruddin m. and praharawati, gugah.islamic training module for nature conservation . jakarta. unas islamic study center. 2018. mangunjaya, fachruddin m. and abbas, ahmad sudirman.hidden treasures of nature :exploring islamic traditions for conservation. jakarta. indonesian torch foundation. 2009 mangunjaya, m. fachruddin. preservation of endangered animals for the balance of ecosystems . jakarta. indonesian religious leader. 2017. hayu, prabowo and mangunjaya, fachruddin m. peat restoration capacity enhancement module: implementation of mui fatwa no.30/2016 . jakarta. indonesian religious leader. mckay, jeanne e.integrating religion within conservation: islamic beliefs and sumatran forest management.dice darwin initiative project . 2013 96 | ajis, vol. 4 no. 2, desember 2019 friday sermon on preservation of endangered animals for the balance of ecosystems. jakarta, indonesian ulema council. 2017. friday sermon on ecosystem conservation.jakart a, indonesian ulema council.2018 . collection of fatwas from the indonesian ulema council on nature conservation prinsip kepemimpinan the portrait of surau as a forerunner of madrasah: the dynamics of islamic institutions in minangkabau toward modernization zainal efendi hasibuan pascasarjana iain padang sidempuan zainal_eh@yahoo.com abstract: surau as traditional educational institutions in minangkabau, west sumatera province, has significantly contributed to the emergence of outstanding figures or muslim scholars in indonesia, some of them are those who have international reputation, such as buya hamka, muhammad natsir, muhammad hatta, and haji agus salim. as the most influenting scholar among indonesian muslim scholars, sheikh ahmad khatib al-minangkabawiy was used to be the teacher of the two founders of two major organizations in indonesia, namely kh. ahmad dahlan the founder of muhammadiyah and kh. hashim asy'ariy the founder of nahdatul ulama. on the other hand, the return of kaum muda minangkabau (the youth of minangkabau) had a strong effect on the development and performance of surau as an educational institution. the function of surau has developed, not only as a place for islamic observance but also a centre of learning and teaching activities. the paper will discuss about the phases of the modernization of surau to be madrasah. this study is a library research that used content analysis. it is found that the changing function of surau from place of worship to be madrasah (islamic school) was led by the modernist that returned after finishing studying from mecca, they were called the youth. the changing of surau had an impact on the education system, such as aspects of the curriculum, teaching methods, teachers, students, management, and other educational components. modernization does not only apply to aspects of the changing system but also the name. some surau were renamed after changing into madrasah and pesantren (islamic boarding school), such as jembatan besi surau which became sumatra thawalib madrasah of padang panjang, alin tagak surau which became alin tagak islamic boarding school of west pasaman. keywords: surau, madrasah, minangkabau, modernization 2 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 introduction there are several reasons why surau was selected as the topic of the study in the present paper. firstly, being one of the traditional educational institutions in indonesia and a forerunner of madrasah (islamic school), surau was assumed to have values and scientific framework that can be applied to the current era. secondly, besides its function as religious and educational institution, surau also has a sociocultural role. family, clan or community who came together in establishing a surau used it as a place of gathering for local people, a place of sleeping for male generation, a place of discussing, a place of learning martial arts and etc.1 it is believed that there are phisichological boundaries among these people by using surau in its various roles. the social process and interaction will lead into the formation of character and personality based on the values and norms of minangkabau2. the functions of surau as religious and socio-cultural have a synergy with society. thirdly, there has been a dispute about the cause of scarcity of scholars and brainwares of west sumatra who have ideas and thoughts in national level.3 approval and disapproval opinion from west sumatera scholars occur as to respond this hot issue. muchtar naim, for example, sympathically describes the root of problems based on the reviews of historical-sociological education. according to him, the orientation of educational system in indonesia is more directed to pursue academic 1see zubir usaman, kedudukan bangsa dan bahasa indonesia, (jakarta: gunung agung, 1960, p. 20. see also elizabeth e. graves, “minangkabau respon to dutch colonial rule nineteenth century,” (new york: 1981. translate. mestika zed, reaksi minangkabau terhadap kolonialisme belanda abad xx, (padang: ikip, 1986), p. 57; sidi ibrahim boechari, pengaruh timbal balik antara pendidikan islam danpergerakan nasional di minangkabau, (jakarta: gunung agung, 1981), p. 70. 2indigenous, literally, means something that is done or spoken repeatedly, so it is considered as a good and accepted by the soul and common sense. the experts of usul fiqhdefines 'urf custom is not much different from the meaning of the language. according to them, customary or 'urf is something that has become a habit of humans in terms of muamalah. in addition it also defines as something that happens repeatedly without having to think about it first.see, kafrawi ridwan dkk. (ed.), ensiklopedi islam, (jakarta: pt ichtiar baru van hoeve, 1994), second editions, jilid 1, p. 58. 3this discussion begins from the statement of abdurrahman wahid (gus dur), the figure of nahdlatul ulama (nu) at the end of the 1980s "previously, we often got some creative thinking from the west sumatra, now it is not anymore." see taufik abdullah, "bukan 'mambangkik trunk tarandam "in the cultural journal of genta culture, no. 1, th. i, edition august s/d in october 1995. zainal efendi: the potrait of surau as a forerunner of madrasah | 3 titles and administrative positions in order to earn financial incomes rather than to deepen its content and mastery of subject matter which contains educational values.4 the secularistic education system like this was basically introduced by the dutch colonial government in the 19th century.5 meanwhile, the orientation of educational system of surau is more oriented to the content and mastery of material subject which is full of educational values. however, these factors are not the only reason why surau should be studied again, because its simple and traditional performance needs to be supplemented with modern touch in order to produce scholars and and great brainwares, such as muhammad jamil jambek,6abdullah ahmad,7 tahir jalaluddin,8 abdul karim amrullah,9 and 4see, mestika zed, “dari perbincangan tentang kelangkaan ulama dan pemikir sumatera barat hingga penulisan riwayat hidup dan perjuangan ulama,” in mestika zed (ed.) riwayat hidup dan perjuangan ulama besar sumater barat, (padang: islamic center sumatera barat, 2000), p. ii. 5see, mestika zed, “pendidikan kolonial dan masalah distribusi ilmu pengetahuan: suatu perspektif sejarah,” dalam sejarah, rekonstruksdan persepsi, (jakarta: msi dan pt. gramedia pustaka umum, 1991), p. 19. 6muhammad jamil jambek was born in london in 1980, was a friend of syaik amdul karim amrullah, fame becausethe depth of his knowledge, especially in the field of astronomy. besides, he was very like to give the enlighten to the villagers. especially tilatang and kamang’s people.the surauwas always crowded with people who came to learn about men and women. all deeds of superstitions and heresies that he viewed as not from the religion, he did not hesitate to oppose it. especially he opposed suluk naqshbandi. see, hamka, ayahku, op.cit., p. 280; see also mahmud yunus, sejarah pendidikan islam di indoensia,op.cit., p. 160; zakiah daradjat, ilmu jiwa agama, (jakarta: bulan bintang, 1991), thirteen editions, p. 156; see also tamar jaya, riwayat hidup orang-orang besar, (jakarta: bulan-bintang, 1981), first edition, p. 619. 7abdullah ahmad was born in the cool city padang panjang in 1878 ad. padang panjang is located at the foot of mount merapi and mount singgalang. abdullah ahmad is the founder of the al-akhbar magazine (1913) and director of the al-islam magazine (1916), published by si. he died in padang in 1933. see: samsul nizar, seabad buya hamka, memperbincangkan dinamika intelektual, dan pemikiran hamka tentang pendidikan, (jakarta: kencana prenada media group, 2008), first editiom, p. 87; see also delier noer, gerakan modern di indonesia 1900-1942, (jakarta: lp3es, 1996), p. 46-7. 8his full name shaikh thaher djalaluddin (title: tuanku sami ') was born in ampek angkek-bukittinggi, on the 4th of ramadan 1286 h / december 7, 1869 m. from among a religious family. in the family tree, in fact he had a blood tie with sheikh ahmad khatibalminangkabawi. he never settled and spreaded the renewal of doctrine in singapore in 1906, through the publication of the magazine al-imam. with raja ali haji ahmad, in 1908,syaik jalaluddin taher found the al-iqbal al-islamiyah school in singapore. shaikh taher djalaluddin died in kuala kangsar perak (malaysia) on october 26, 1956. see samsul nizar, seabad buya hamka, p. 54-55; see also hamka, islam dan adat minangkabau, (jakarta: pustaka panjimas, 1989), p. 169-72. 9sheikh abdul karim amrullah,was born on sunday 17 safar 1296 (10 february 1879) in a small village named kepala kabun, in the corner of betung long, nagari sungai batang maninjau dalam, luhak agam. he died on june 2, 1945, that coincide with 21 4 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 buya hamka.10those three factors are regarded as important reasons for discussing the surau. to answer those problems, the authors conducted historical study on the portrait of surau as a forerunnerof madrasah. the sketches of surau in the view of terminology and architecture azyumardi azra, in the rise and decline of the minangkabau: a traditional islamic education in west sumatra during the duch colonial government, his ma thesis at the department of middle eastern languages and cultures, columbia university, new york 1988, expressed that surau is a term widely used in southeast asia. this term has long been used, with the same definition, in minangkabau, south sumatra, peninsular malaysia, sumatra, central and patani (southern thailand).11 ra. karn, as cited in azyumardi azra, says that in linguistic "surau" means "place" or "place of worship." according to its origin, surau is a small building which is built for the worship of ancestral spirits. for this reason, the earliest surau was usually built on hilltops or higher ground from the surroundings. it is also possible that surau was closely associated with rural culture, although in recent development surau can also be found in urban areas.12 in encyclopedia of islam it has been declared that surau is a small building that is used for praying and reciting al-qur’an and learning the basics of religious knowledge for children. the definition of surau itself jumadilakhir 1364 at 68 years old. see, hamka, ayahku; riwayat hidup dr. h. abdul karim amrullah dan perjuangan kaum agama di sumatera, (jakarta: umminda, 1982), fourth editions, p. 53. 10buya haji abdul malik amrullah (hamka), is an ulama of educational product traditional (surau) has a very great knowledge. he is known as mufassir or commentators, through his interpretation of al-azhar, thepoet through his romance, historian through his islam history, "sufi" through its tasawuf modern or da'wa with good rhetorical ability. he was born in batang river (west sumatra) on sunday, february 16, 1908 m / 13 muharram 1326 h. see, samsul nizar, renungan pemikiran dan falsafah hidup hamka, (padang,: paper presented at the centennial ofhamka seminar in aditiyawarman museum, february 16, 2008), p. 1; see also samsul nizar, seabad bersama hama, p. 1-2; bandingkan dengan hamka, kenang-kenangan hidup, volume 1 and 2, (jakarta: bulan bintang, 1979), p.79; tasawuf modern, (jakarta: pustaka panjimas, 1987), p. xv. 11 azyumardi azra, surau; pendidikan, p. 19. 12azyumardi azra, pendidikan islam; tradisi dan modrenisasi menuju millenium baru,(jakarta: pt logis, 1999), p. 117. zainal efendi: the potrait of surau as a forerunner of madrasah | 5 has a similar meaning as praying house or mushalla in its use.13 surau was established by a particular people as complementary buildings of rumah gadang where some families are saparuik14 (from the same maternity, fraternity line, descent) under one leader that is called as datuk (head of a tribe).15 it can be concluded that the original definition of the word ‘surau’ remain a question among the experts. they have different view regarding to their study. some argues about the term of surau in minangkabau had existed before islam entered minangkabau. while another opinion said that the term appeared in minangkabau after the initiation of islam since the word surau comes from the arabic language; the shura which means consultation. therefore, in the early invented of surau, it is a place for discussion of religion matters. each of the views is reasonable therefore it does not need further argument. however, a further research needs to be done to get more information about the teaching system which is associated with socio-cultural conditions as it is used as educational institutions. the research towards the architectural of surau which was conducted by muhammad zalnur,16 the architectural aspect of surau has a close relationship with the role and function of socio-cultural and religion. from the socio-cultural side, surau’s building has a peak or gonjong, as a symbol of its originality. although not all of surau have gonjong as the customary symbol. even though only some surau has ‘gonjong’ the customary symbol can also be seen in certain parts of the 13kafrawi ridwan, (ed.), esiklopediislam, fourth editions (jakarta: ichtiar baru van hoeve, 1994), p. 318. 14the grouping within a social structure based on matrilineal kinship system is found some of the terminology, which issa-paruik, sa-jurai, sa-kampung, sa-sulai, and sa-kaum. paruik (abdomen) that the members who were born from one womb; of a grandmother or also called brood (samande). juraithat the members which is a collection of some paruik. kampuang,is a collection of some jurai. suku (tribe) is a collection of some paruik. kaum means the member of a large matrilocalfamily group. see, iskandar kemal, “beberapa aspek dari hukum kewarisan matrilineal ke bilateral di minangkabau,'in, the few studies about minangkabau: set of authorship, (padang: fhuk unand, 19710, p. 9; umar yunus," culture of minangkabau, "ibid, p. 256; m. rajab, sistem kekerabatan di minangkabau, (padang: center for padang minagkabau press, 1969), p. 75. 15 azyumardi azra, surau; pendidikan, p. 8. 16 see, muhammad zalnur, surau: suatu kajian historis lembaga keagamaan dan sosio-kultural tradisional minangkabau,tesis ma, (padang: program pascasarjana iain imam bonjol padang, 2002), p. 48. 6 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 building; pilled roof pillars, and carvings. surau building is also resembles some parts of the mosque, square pattern, podiums, sign of directions and etc. however, unlike the mosque, it is smaller. although these two characteristics are mostly found in forerunner of surau’s architecture, but not all surau in minangkabau were alike. the architecture of surau is also various from its location; surau which is located in the highlands (darek) is different from surau which islocated on the coast or in various places in minangkabau. the architecture of surau is influenced by local color. surau in darek seems to fully reflect local customs, such as gonjong, carvings, wall from plaited bamboo, plam-fiber roof and so on. while surau in the seacoast area is different with surau in darek; it is often used ched roof, the walls from composition of the board and so on. in a further development, the construction of surau showed the demands of the times.17 a dutch official, verker pistorios, as cited by azyumardi azra,18 say that surau based on its capacity is divided into three categories: small surau accommodating up to 20 students, medium surau covering 80 students and large surau including 100 to 1000 students. small surau is approximately equal to family-surau or less than that which is commonly known as surau for reciting al-quran (surau as a place to learn about reciting al-qur’an and praying). this category is more or less same with the "house of worship" or mushalla. surau like this usually has a teacher who is also a leader of surau. in contrast, medium and large surau was intentionally built for religious education in the broad understandings. in other words, houses of worship and places of reciting al-quran are not the only function of medium and large surau, but more important than these is as a center of religious education where there is a broader islamic teaching in its various aspects. in general, surau in the meaning of boarding schools in west sumatra is owned and managed by a syekh from generation to generation. surau may usually have a lot of buildings comprising up to twenty or more. there is a main building, a building for guests, a building of mystical order practises, a building for pupil residence, and a building for syeikh's residence. on the other side, education in surau was usually carried out 17ibid. 18 azyumardi azra, surau; pendidikan, p. 88. zainal efendi: the potrait of surau as a forerunner of madrasah | 7 without using classical system or devision. however, sometimes there is also another way of classifying or grouping of students. the grouping is based on the field of knowledge that is learned by the students.19 according to historical records, surau which became an islamic educational institution was firstly developed by shaikh burhanuddin in ulakan,20 pariaman, after he returned from aceh where he used to study with syeikh abdurra’uf singkel.21 in the time of shaikh burhanuddin and his students, known as urang ampek angkek,22 surau also served as centers of mystical order, especially syattariyah, a sect burhanuddin adopted from abdurra’uf singkel. there is also another kind of surau that is affiliated with the mystical order of naqsabandiyah. in shaykh burhanuddin’s time, surau of ulakan achieved a high religious authority, so that there were no scholars who were dare to question about it. it was however at the end of the 18th century that arised a critic questioning the authority of ulakan surau. it is wondering that the critics who struggled for religious reforms are those who had ever studied in ulakan surau.23 from the above exposition, it is obvious that the architecture of surau is different from one region to another region, based on the characteristic of the local tradition. the distinction of the architecture continues to change from time to time. surau as an educational institution has a different capacity. there are a large surau and a small one. the 19see, kafrawi ridwan dkk., (ed.), ensikloped, p. 319. 20shaikh burhanuddin explored the teachings of islam in aceh (kotaraja) almost 10 years old with sheikh abdurrauf singkel, both wrote a treatise that describing the arrival of islam in ulakan and the teachings of the tarekat syattariyah. see, samsul nizar, sejarah dan pergolakan pemikiran pendidikan islam, (ciputat: quantum teaching, 2005), first edition, p. 90; compare with mahmud yunus, sejarah pendidikan islam di indonesia, op.cit., p. 24; see also karel a. stenenbirnk, beberapa aspek tentang islam di indonesia abad ke19, (jakarta, 1984), p. 179-84. 21abdurrauf al-sinkil (or from singkil, a village in aceh) left arabia, where he studied for 19 years in various places. when his teacher died in 1661, his successor gave him permission toteach. al-sinkili wrote about 21 works. he was not a follower of hamzah fansuri’s mysticsm, but providethe interpretations of orthodox on the teaching of wujudiyah. see, azyumardi azra, jaringan ulama timur tengahdan kepulauan nusantaraabad xvii dan xviii, (bandung: mizan, 1994; see also, azyumardi azra, surau: pendidikan, p. 58. 22urang ampek angkek are the students of sheikh burhanuddin who brought the doctrine and practice of the congregation syattarriyah and teach it in their respective regions, which is in the kapas-kapas village, mensiangan (close to padang panjang now), laweh city, and koto tuo in agam ba selatan. ibid., p. 63. 23 azra, pendidikan islam, p. 119. 8 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 width of surau and the amount of its prticipants indicate that the learning process in surau is running succesfuly and it is benefit of the syekh’s dignities and authorities. educational funding for surau funds are one of utilities that is required to maintain educational performance. in modern context, the need for funds to increase the quality of education becomes bigger. this is because of that facilities and infrastructure for education are more complex including teaching media, information and communication facilities, internet networking, library building, educational technology advancement, etc. this also applies to surau as a traditional educational institution. to support the need and welfare of students, surau was organized on the basic of certain economic source. this is very important because the students were not requested to pay the cost of studying, eating and lodging fees or any kind of financial responsibility. therefore, students should help the sheikh or their teachers in the garden or rice fields that commonly are donated by people surrounding surau’s complex. to get food and extra clothing, the students often engage in trading small items, especially fruits that grow around surau, such as bananas, or items that needed by local residents, such as banana leaves, bambop, palm, and etc.24 some large surau have lapau or small traditional shop at its complex that is usually managed by students. the seniors and those who had a few years devoted himself to the particular skill, such as carpentry work and woodworking, got the income from those skills. the largest and the most famous surau is built in the village that has a market so studentscan fulfill their needs by selling anything that can be sold in a pekan (weekly market). the small surau is even more depending on their agricultural activities that the students receive lessons only in the morning, and in the afternoon they are farming and raising a livestock.25 the surau’s block is not only as a center of islamic teaching, but also in a certain context; the place where the community meets their needs; 24azra, surau; pendidikan, p. 90. 25ibid., p. 90. zainal efendi: the potrait of surau as a forerunner of madrasah | 9 rice fields, lading, gardens and lapau. however, it should be noted that with the self-sufficiency level, surau can maintains the close relations to the villagers around them. on the day of pekan (weekly market), the students usually go to the village by carrying backpacks in order to collect foods and other needs of the villagers. it is not weird, because the villagers themselves also often come to the surau carrying groceries with carts or gig. religiously, it is beneficial to support the surau, and according to the custom, it is a social obligation. instead, the surau provides societies religious understanding and perform religious rituals in the nagari for them.26 meanwhile urang siak (devoted man) are not subjected to any charges or payments; like tuition fees, rents, or foods. urang siak rarely gives money to the sheikh. if there is, it is a willingness or sincerity of the family to give it to them. urang siak’s living cost is coming from the adjacent community that lived around the surau and it usually will be picked or delivered by their parents. the adjacent urban communities, such as payakumbuh, also participate to support the subsistence ofurang siak. every sunday they deliver; rice, vegetables, and other basic necessities to the surau with cart. meanwhile, urang siak who come from distant lands, usually on thursday, spreads to countries around batuhampar with a buntil or kit (a bag of rice like wheat bag). in the afternoon, they return with a buntikan rice and money for a week.27 meanwhile the sheikh had no other job except teaching in the surau, in order to fulfill the needs of his family.the necessities of life and daily expenses were from the charity and public donations. alms and donations always came, even more than enough, so that the sheikh was also able to perform the pilgrimage to mecca.28 it showed how enthusiastically the community towards education on that period, with sincerely they gave the assistance for surau’s tuition. the society participation in providing aid to the surau is a sign that they believe in the surau as an institution that can form the character of their children as a noble man. they also deemed that provided assistance to the surau is the same with charity and good deeds that the reward 26ibid., p. 91. 27ibid., p. 13. 28ibid., p. 14. 10 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 would be received in the hereafter. besides, the enthuasiasm of the society toward surau because there was no educational institution that had strong authority, which became community’s trust. social conditions were still traditional (rural), that preferred to have their children into a virtuous son.at that time the society’s need toward the educationskill was notreallysignificant. because most of the people worked in agriculture who lived in the countryside. educators in surau: tuanku syaikh the lowermost of administrative structure of the villagers divided into four that had authority and responsibility in their respective fields. they were called urang ampek jinih (four kinds of men); penghulu,29 manti,30 malin,31 and dubalang.32 these groups represented four groups in the society; penghulu represented ninik mamak (customary elites), manti represented scholars, malin represented the clergy, and dubalang represented the younger generation. the existence of malin positions in the governance structure of villagers are specifically in charge of religious affairs, then surau activities were his responsibility.33 in a smaller space, either territorial or genealogy, each clan or tribe had a malin who would take care of their surau activities; the function of surau’s malin is as a leader when prayer 29penghulu is a leader in a clan or tribe that always strive for the importance of children-nephew and societies. the penghulu is appointed by the agreement of clans, which is the man that is chosen by his child male-female nephew. see, m. sayuti dt. rajo penghulu,“dinamika adat basandi syarak, syarak basandi kitabullah: menuju sistem pemerintahan nagari,, in hayati nizar (ed.), reaktualisasi adat basandi syarak, syarak basandi kitabullah, (padang: centre pengkaian islam and minangkabau (ppim) west sumatera, 2003 ), first edition, p. 196. 30mantiis original saying of the enumerations (mantri), the person who is believed to help penghulu in his people. in minangkabau traditional manti is permato nagari "village jewel” as the finger pads and mouthpiece by the penghulu. see: ibid. 31the word of malin is said for the alim’s people (cleric). before islam came to minangkabau called pandito. malin is functional in the tribe who is trusted by his people, took care of the problem of religion, of course, islam. see:. ibid., p. 197. 32dubalang is called as a warrior. dubalang is customary in the functional position chosen by the people and the penghulu. have responsibility to the penghulu. the duties of a dubalang is as bodyguard of the leader and help the penghulu to guide the village security, even in the security field he may act as a "police". ibid. 33 amir syarifuddin, “fungsi dan peranan surau dalam rangka pembentukan akhlak dulu dan masa kini, ”makalah seminar dan lokakarya (semiloka) kembali ke surau (padang: bumi minang, 27 juni 2001), p. 6. zainal efendi: the potrait of surau as a forerunner of madrasah | 11 congregation, the tutor of children for reciting al-qur’an, and prayers reading at religious ceremonies in his daily routine. as an educational institution, surau had the highest teacher – if he is not called as professor – was usually called as tuanku sheikh,34 while otherswere ordinary teachers. when tuanku sheikh died, he was succeeded by his son. if sheikh does not have son or his son is not capable for carrying out the task, his position will be replaced by his son-inlaw. below them were the teachers; both those who were the seniors or those who were invited to teach at the surau, with their competence and experience. tuanku sheikh usually gave lessons to the seniors, while teachers were assigned to teach the juniors. tuanku sheikh who led the surau was a native of villages. tuanku sheikh is a personification of the surau itself. therefore, the prestige of surau was much depending on the knowledge, piety, and charismatic of tuanku sheikh. it is not surprised that the famous surau could deteriorate quickly or disappear immediately after the death of tuanku sheikh, especially if there is no a son or son-inlaw who are competent enough to continue his leadership or receive the aura of shaikh in advance. tuanku sheikh or surau’s teacher is not only as a teacher, but also as a spiritual leader that intensifies their worship. he is an expert in esoteric sciences and divine, and as the link between the worshiper and god, obedience to him is an absolute requirement towards the highest knowledge achievement.35 the position of tuanku sheikh has a clear influence on the customs. in their own village, tuanku sheikh may order the obedience of the people who live outside his own tribe. within the scope of supra-nagari, his position is outside the village of native people. imam, preacher, and malin, is in tuanku sheikh’s leadership. in a special issue, the friday meeting should first ask tuanku shaikh to obtain a fatwa or religious 34tuanku is one of the scholars in minangkabau. the famous tuanku is usually mentioned by residence, surau, or the number of their personal characteristics. sheikh was considered as religious degree higher than the cleric for tuanku. see, hamka, , ayahku: riwayat hidup dr. h. abd karim amrullah dan perdjuangan kaum agama di sumatera,, (jakarta: umminda, 1982), fourth edition, p. 24 35 azra, surau; pendidikan, p. 91-94. 12 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 views. if there is no leader or high religious council gives the final word on religious issues then, religious disputes among sheikhs and surau’s congregations always give a direct affect on ordinary people.36 if it is analyzed further, the existence of tuanku sheikh has an extraordinary influences and roles toward the communities. for example; padri’s movement led by tuanku imam bonjol could affect the citizens to fightagainst the dutch colonial’s rule. apparently, it made the minangkabau people study the religion diligently. hence in centuries later, the generations of islamic reformers, such as haji abdul malik amrullah, hamka, m. natsir etc. emerge. students in surau: urang siak (devoted man) in the context of surau education in minangkabau, the term of learners are more often called as urang siak. the term of urang siak37 literally means people of siak, a region of eastern of central sumatra which currently belongs to the riau province. it seemed, the term was linked to a theory that islam came to minangkabau from the east coast of central sumatra, precisely in siak region.38 the author argues that the naming of urang siak, was given when the west sumatra had embraced islam and had produced renown scholars. west sumatra formerly had been known as an area inhabited by the scholars; sheikh burhanuddin and tuanku nan tuo that made those who lived outside the minangkabau region was interested to study with them. the name of urang siak, more appropriately was given to the learner rather than scholars who came from the region of siak in dissemination of islam. it can be proven that the name urang siak are learners not educators. meanwhile, the educators are called as tuanku sheikh, malin, and labai. it is a reason for the author to provide the meaning of urang siak as those who seek knowledge from the area of siak, after they knew that minagkabau had many qualified scholars. beside surang siak, people who studied in surau was called students. it reflects the nature of the former surau, because the term of students is 36ibid.,p. 94. 37the use of the term "urang siak" can be seen in abdullah, "modernization in the minangkabau world” p. 201-2. 38 azyumardi azra, sura, p. 96. zainal efendi: the potrait of surau as a forerunner of madrasah | 13 sufi’s terminology that refers to new followers who "intends" or practice congregation. in the sufi’s context, students receive the instruction from the sheikh or caliph, the official leader of the congregation. sheikh usually understands his students and teachs them according to each level of intellectual abilities, and he knows intuitively when a student’s level increase from one maqat (spiritual level) to the next stage until finally became his successor. when a student has been deemed worthy to be his successor, he will be called up individually and then the sheikh will give a diploma or permission to teach, incorporate new people into the congregation, and act as a vice sheikh when the sheikh is absence. normally, perhaps as a sign of respect, just after the death of the sheikh students who have received a diploma would take the sheikh’s title.39 the succession authority of a sheikh as the leader of the congregation to a particular student is different from the transition of power from the sheikh as a leader of surau. in the latter case, the authorities are usually given to the male descendant of sheikh or his soninlaw. and also it is important to note that student as surau’s student (not necessarily the same as the students in the congregation) does not receive a diploma as a sign of completion of studies religion in the surau. in a further development, the surau’s students also called faqih and faqir. regarding the term faqih, is clearly derived from the arabic and associated with the term fiqh which originally means a person who has knowledge or understand something. the use of the term faqih that refers to a surau’s students is very likely extends when the slogan "return to shari'a” gained its momentum. so faqih means a theologian and an expert of shari'ah and fiqh. the term of faqir means people that really need, both physically and spiritually. it is opposite of ghani, the independent, rich; generally opposed to poor people in a state of suffering. a faqir is different from beggars that are called sa'il. among those terms, "student" is mostly used to refer to people who studied at the surau after the padri war.40 not all of the people who studied at the surau really want to become scholars; or finally become a truly scholar. surau education was generally considered more as an important process for the minangkabau people to 39ibid.,p. 95. 40ibid.,p. 96. 14 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 be a good muslim, obedient community and enlightened members. people attended surau education based on his individual interests; he could settle in the surau as long as he was not satisfied with the knowledge that he needs, and he could leave at any time if he felt "educated" enough. if urang siak felt that he had studied all that was deliveredby sheikh, or teacher, and wanted to continue his studies, he was allowed to move to the higher surau.41 therefore, since the first days of surau’s education, students peripatetic tradition had been going well. urang siak always traveled from one surau to another or from tuanku sheikh to another to study each specificity, as well as committed by students kuttab in the middle east. urang siak could make himself as a teacher in a surau or built a surau by himself when he believed he had learned enough. there is no specific time period provided for studies at the surau. "graduation" from the surau was subjective decisionthat made by urang siak itself and was not the result of passing a comprehensive exam or any other exam at any form. therefore, no diploma was issued by surau authorities if urang siak "passed” the lesson.42 students who had graduated the fiqh and tafsir lesson was later appointed as an assistant of surau’s teacher for a long time. if the assisstent teacher had been deemed capable, both in the mastery of material and solve problems in a holy-book he, then, became a young teacher (engku mudo) to lebai, and then sheikh. in which he had full authority to teach religion to his students. this process took along time process. after having full authority, then he returned to his village to build a new surau as a place to perform the education and the dissemination of islam.43 based on the discussion above, the concept that was used in studying by urang siak or student is mastering a science completely from one branches of science to another. the concept of education is currently known as the concept of learning mastery. urang siak learnt one disciplines after another and not all at once. for example, the first lesson 41ibid.,p. 97. 42ibid. 43 samsul nizar, sejarahdan pergolakan, p. 75. zainal efendi: the potrait of surau as a forerunner of madrasah | 15 is about sharaf then continued to nahu (grammar), then the fiqh, and last the tafsir. methods and subjects of teaching and learning in surau in the implementation of education, the main method which was used in teaching and learning at the surau was lecture, recitation and readings. the lessons were delivered orally to students who sat in a circle in front of the sheikh. the teaching method is called bandongan method.44 obviously sheikh or teachers do not use methods that can stimulate urang siak to have critical thinking and analysis. the lessons were given to urang siak who were sitting on the floor in a circle around shaykh or teacher then read certain subjects. it seems that the sheikh also used sorogan method in which a student handed out an arabic book to his teacher which then the teacher explains how to read and memorize it; if the students have developed, the teacher also give an explanation of the translation of text and its interpretation.45 after analyzing sorogan methods, there are weaknesses and peculiarities of it. the weakness is seen from the learning process which takes a long time, so there is not much subject matter to be taught. students are not able to analyze deeply, because it uses the rote system. however, the peculiarities are that the students can master one discipline completely and have a higher respect to the highest level of teacher. the discipline attitude is more secure and students are more focus on the lessons itself. the use of such method does not require learning media a lot. moreover, educational material in the surau is less than educational material that is taught in modern education today. it is because the demand of public life at that time is not as much as the needs of the people at present. the material which was taught in the beginning were still around learning huruf hijaiyah (arabic letters) and reciting the alquran, besides other islamic sciences like aqidah (belief), akhlak (ethic) 44the bandongan method is a method that explains that a kiai read and explain the contents of a holy-book, that is surrounded by a number of students, each of them holding his book, listened and took note of the teacher, either directly on the sheet of paper on the book or other records. see, sudjoko prasodjo, et al. (ed.), profil pesantren, (jakarta: lp3es, 1974), p. 53. 45ibid. 16 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 and ibadah (worship). in general, education is only carried out at night.46 according to samsul nizar47, there are two stages of surau’s education namely to teach reciting of al-quran and to study tafsir (the meaning of qur’anic verses). in learning al-qur'an, there are two levels. first, the low level education that is the education to understand how to pronounciate quranic letters and how to recite the al-qur'an. in addition, students also learnt how to perform ablutions and the ordinances of praying by using the practicing and memorizing method, aqidah (the faith) subject – especially twenty attributes – by memorizing it through song, and akhlak (ethic) subject by using stories about prophets and other righteous people. second, higher level education that is the education to recite alquran with the song, qasidah, litany, recitation, and the parukunan book. the times in both types of education are not specified. a new student is called tammat when he had finished studying the al-qur'an for two or three times. the next educational level is reading the holy-book. educational materials consist; sharf and nahwu, fiqh, tafsir, and other sciences. the way to teach was by reading anarabic holy-book, then translating it into malay and finally explaining its point. the emphasis of teaching at this level is on rote aspect. to make the students can memorize quickly then the teaching method is to recite the material with certain songs. the implementation of education for this level is usually done at night.48the study was usually done by using an lampu togok (oil lamp) that each student must contribute to buy the oil in turn every week.49 in the early days, the holy-books that were studied at each educational material still referred to one particular holy-book. after the scholars of minangkabau who studied at the middle east hadreturned to their homeland, the used source book is more varied. it is reasonable because to get a holy-book at that time was not easy. but after making the 46 samsul nizar, sejarah dan pergolokan,p. 23. 47ibid.,p. 74. 48ibid; compared to absari, "sejarah dinamika lemabaga-lembaga pendidikan islam di nusantara; surau, meunasah, pesantren dan madrasah, dalam samsul nizar (ed.), sejarah pendidikan islam,; menulsusuri jejak sejarah pendidikan era rasulullah sampai indonesia, (jakarta: kencana prenada media group, 2007), first edition, p. 280-281. 49 mahmud yunus, sejarah islam di indonesia, (jakarta: al-hidayah, 1971), p. 30. zainal efendi: the potrait of surau as a forerunner of madrasah | 17 direct contact with the middle east, it was easier for them (scholars) to acquire other new resources (holy-books).50 besides the material that has been stated above, the surau also used as teaching congregation. samsul nizar51 explains that the growth of the surau as a religious educational institution and houses (mysticism) continues to grow rapidly. every minangkabau scholar had its own surau, both as a place of religious instruction and the congregation. in this era, the development of the congregation finds its momentum, so it can be said that the existence of the surau is not only showing a kind of public education institutions, but also showing the shape of the congregation which is embraced by islam minangkabau community. even in this era, the functions of surau are sometimes more dominant as the practice of the congregation, rather than as an educational institution. each surau in minangkabau had its own authority, both in the practice of congregation and in the emphasis of the branch of islamic knowledges. the holy-books at that time were al-qur'an, juz 'amma, parukunan book, dhammun book (sharf), al-awamil book (nahu or grammar), followed by al-kalamu book, ajarumiyah book, al-minhaj book, the creation of imam nawawi, and the book of tafsir al-jalalayn. the duration of study depended on the level of diligence and intelligence of the students. a diligent student would complete their studies more quickly, while a lazy student will require a longer period of study. it was possible that the students who were lazy wouldstop their studies to pursue the highest one. while diligent and successful students had a diploma fromtuanku sheikh to teach somewhere else, or help him to teach students in his surau. education system in surau (before 1900s) based on the theory of omar mamalik52 and roger a kaufman,53 the system that referred to this paper is the pattern of teaching that is closely 50ibid., p. 75. 51 samsul nizar, sejarah dan pergolakan, p. 76. 52omar hamalik, perencanaan pengajaran berdasarkan pendekatan sistem, (jakarta: pt. bumi aksara, 2002), first edition, p. 1. 53 roger a kaufman, educational system planning, (englewood cliffts, nmj: prenticehall. inc,. 1972), p. 1. 18 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 related to the methods, materials, and teaching process that one cannot be separated with other components. the education system in the surau before 1900s, according to mahmud yunus54 is the old system. the old system meant halaqah system and the ways of learning in the old way, which is prior to the renewal with the presence of classical system and modern teaching methods. the teaching of al-quran is still in the form of halaqah; without using benches and tables. the writer used halaqah system in indonesian archipelago which has the same system that is used in the middle east, because tuanku sheikh in minangkabau commonly studied in the middle east. therefore, the use of the halaqah system of the scholars is influencedby the halaqah system in the middle east. the sheikh usually sit near a wall or surau’s pillar, while the students sit in front of him in a circle and each knees of students are touching. with halaqah system, education is applied not only to touch the development of the intelectual aspects, but also to touch the emotional and spiritual dimensions. usually the student who has higher knowledge is sitting near the sheikh. students who have lower levels of knowledge will sit a further away while striving to study hard in order to change their position in halaqah configuration, because the seating position in halaqah determine the quality and competence of students. although there is no official limit, a halaqah usually approximately consists of 20 students.55 someone can go from one halaqah to another halaqah as he likes. it means that there is no administrative tie from halaqah or the sheikh. the method of discussion and dialogue is mostly used in various halaqah. dictation (imla') usually plays an important role, depending on the study and discussion topics. then, it is continued with the explanation aboutthe material that has been dictated by the sheikh. the explanation should be appropriate to the ability of halaqah’s students. toward the end of the class, the sheikh will evaluate the ability of halaqah’s students. evaluation can bein a form of questions and answers, and sometimes the sheikh 54mahmud yunus, sejarah peendidikan, p. 34. 55 hasan asari, zaman keemasan islam, menyingkap zaman keemasan, (bandung: mizan, ;1994), first edition, p. 37. zainal efendi: the potrait of surau as a forerunner of madrasah | 19 check his students’ notes, correct and add it as it is needed.56 the progress of a halaqah depends on the ability of the sheikh in managing the education system. usually when a halaqah has advanced, it will be visited by many learners from different regions.57 in such halaqah system, it has a unique learning system. at first, students learn hijaiyyah letter. if they have understood the letter of hijaiyyah, it is continued by reciting the al-quran. the way to teach it begins by teaching the names of letters of similar shape according to the rules of kaidahbaghdadiyah, from alif to ya. then it will be taught about the points of letters. after that, variety of lines (harkat) will be taught to them. after hijaiyyah letter is learnt smoothly, it will be continued by reciting the al-qur'an juz 'amma, starting from the letter of al-fatihah, annas, al-falaq and so on. reciting the al-quran is done in turns, one by one.58 the way to teach the worship to children is by practicing and memorizing the reading prays together one by one. the holy-book thatis usually used is parukunan book.59 the way to teach the belief or the twenty attributes is conducted by memorizing together and singing. the children’s comprehension and understanding of the twenty attributes did not overlook, the important thing is that they are able to memorize it.60meanwhile, the way to teach morals is by using the story about the shining example from religious teachers.61 the recital was performed after the students have passed reciting the al-quran. the subjects are taught in the recitation book consists of; sharf, nahu or grammar, fiqh, tafsir and others. sharf lesson begins with the memorization of arabic words and their meaning in the local language. then, learn about a variety of fourteen dhamir and its meaning after that it continued by studying nine tasrif. finally the students learn fourteen tashrif fi'il madhi, tasrif fi'il mudhari ', tasrif masdar, tasrif fa'il ism and so on. the book that is usually used is the dhammun book.62 56ibid., p. 37-8. 57ibid. 58 mahmud yunus, sejarah pendidikan, p. 34. 59ibid.,p. 39. 60ibid.,p. 40. 61ibid.,p. 41. 62ibid.,p. 42-43. 20 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 after completing the dhammun book (sharf) the students learn the nahu or grammar using al-awamil book, continued by al-kalamu book which is called by ajarumiyahbook. the teaching is starting with the sharf then continued by grammar (nahu). they are studied one by one instead of all at once. if there are a lot of students, tuanku sheikh will beassisted by the eldest teachers; the students who already have the high knowledge, and have mastered the lessons on the lower level, so that the learning process can proceed smoothly.63 after masteringthe sharf and nahu or grammar, it is continued by studying thefiqh using al-minhajbookby imam nawawi. after completing the al-minhajbook, it is continued by studying the tafsir by using tafsir aljalalayn. besides these sciences, the students are also taught about the mysticism.64 the duration of study depends on the level of diligence and intelligence of students. a diligent student will complete their study more quickly while a lazy student will require a longer period to complete it. it is possible that the students who are lazy will stop their studying by themselves and do not continue theirstudy to pursue higher studies. while diligent and successful students usually get a diploma from tuanku sheikh to teach somewhere else, or help him to teach students in surau. the modernization of surau to be madrasah the process of modernization of islamic thought in minangkabau according to patricia hamilton brown as cited by daya arises through the educational institutions in the environment of surau.65the center of reformation movement is on the sites where the surau has developed well and empowered by religious men who had gone to mecca and study religion there. from them, islam performed the purification efforts. he said that in minangkabau besides the purification it also has the modernization of islam. according to him, the reformation in java was done since the people were sluggish in implementing the teaching of islam compared to minagkabau the people are more steeped thatthe 63ibid. 64ibid.,p. 45. 65burhanuddin daya, gerakan pembaharuan pemikiran islam, kasus sumatera thawalib, (yogyakarta: tiara wacana, 1990), p. 64 zainal efendi: the potrait of surau as a forerunner of madrasah | 21 community as a whole was conscious and active in practicing the teaching of islam.66 it is supported by schrieke that the reforms in the minangkabau is an intellectual revolution or the revolution of the second group.67 the target to be achieved is developing of pure islam, changing and adjusting the spirit of islamic law and rekindling the spirit of modernization.68 as a result of the padri war, as stated by azyumardi, many surau were burned down, the sheikh was killed that made the surau is neglected and does not have the teachers again. therefore, it is hard to revive that traditional belief and congregations practice, especially among people-oriented law.69 even though a renewal in minangkabau in the early 20th century was indicated by the return of some young scholars from mecca – which is the students of sheikh ahmad khatib alminangkabawy,70 such as sheikh ahmad khatib al-miangkabawy is; muhammad jamil jambek, abdullah ahmad, tahir jalaluddin, and abdul karim amrullah, after learning a few years there. however, the typicalof surau as a place of teaching the congregation is difficult to rebuild. one of surau which turned into a madrasah is surau jembatan besi in padang panjang. the main change in surau jembatan besi is after the merger of h. abdullah ahmad and haji rasul, the leaders of the youth. surau jembatan besihave changed its name to madrasah sumatra thawalib. besides surau jembatan besi, there are still many other surau which joined into madrasah sumatra thawalib, such as surau in parabek, maninjau, and batusanggkar. young people also established the islamic religious teachers association (irta). by the year of 1928, there were 39 madrasah thawalib throughout minangkabau with approximately that 17000 were registered as students. in the same year there were 120 madrasah diniyyah. in addition, by the year of 1933, muhammadiyah has 66ibid, p. 65 67taufik abdullah, islam dan masyarakat, (jakarta: lp3es, 1971), p. 45 68taufik abdullah, school and politics, the kaum muda movement in west sumatera: 1927-i933, (new york: cornel university, 1971), p. 45 69ibid.,p. 80. 70sheikh ahmad khatib al-minagkabawi was born in koto tuo gurah hall, angkat candung district, bukittinggi in 1855. in 1876, he went to mecca to study about religious sciences. he was entrusted as a teacher and the imam of theal-haram mosque. he is an shafi. see, samsul nizar, seabad buya hamka, op.cit., p. 54; compare to hamka, ayahku, op.cit,, p. 28-38; muhmud yunus, sejarah pendidikan islam, op.cit., p. 28; delier noer, gerakan modern, op.cit., p. 38-9. 22 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 122 schools "combination" and madrasah in minangkabau has 5835 pupils.71 in 1933 it was reported that the old cleric had 589 surau with 9285 students. meanwhile, the young cleric had 452 madrasahs with 25292 students, and the combination schools were 132 with 44577 students.72 one of surau that become the location of research of suardi is surau alin tagak west pasaman-west sumatra. he concluded that there were some changes in the surau after the modernization to the madrasah and pesantren. in term of learning objectives, at first the learning objectives was only to make the students to become tafakkuh fi al-din (to be a master of the religion of islam), after the surau was turned into the institutions of madrasah or school, the learning goals was expanded and had further development.in addition to creating the student who is pointed as scholars and also creating the student who is pointedas savvy and able to use technologies which are developed lately. in terms of learning materials that took place in the surau at the time, were basic (elementary), they were introduced to the alphabet of arabic (hijaiyah), to the higher education, namely recital the book, such as sharf, nahwu, fiqih, hadith, tafsir and other sciences. in 1991, haji abdullah alin tagak west pasaman pesantren progressively in corporating general subjects in the curriculum. surau haji abdullah alin tagak which is basically established for religious purposes should strive to full the demands of society and the demands of the times. surau haji abdullah alin tagak adopted the appropriate curriculum to the curriculum of the ministry of religion in republic of indonesia and the ministry of national education curriculum. the learning method initially is emphasized on the modernization of the sorogan and bendongan methods and is also used the lecture method, the discussion method, the experimental method, question and answer method, demonstration method, the habituation method, the mauizhah (advice method), qashash (the story methods), amtsal (the parabolic 71azyumardi azra, surau....p. 124-127. 72ibid., p. 128. zainal efendi: the potrait of surau as a forerunner of madrasah | 23 method), targhib wa tarhib (the reward and punishment methods), and the using of the image methods. in terms of students, the studying in surau is irrespective to the age or there is no system of administration in recruiting students. the students just come to the head of surau and tell the purpose of coming to the surau to demand the religious knowledge. if the surau accepted it, the prospective students are allowed to team up with other students who come at first. their numbers at that time was not up to hundreds, only reached tens of at each level. the origin students who came to the surau educational institutions at the time were from various directions, even from outside of west pasaman barat area. students in surau haji abdullah alin tagak at that timedid not have grade levels and did not use the table and chair in the learning process. the students learned by sitting in front of the head of surau by crossing their legged. after the students graduated from surau haji abdullah alin tagak, the students did not get a certificate of graduate study (sttb) from the government, the students got a kind of diploma, which was signed by the head of the surau, and the diploma was written in arabic-malay script. after the education of surau has changedinto pesantren education institutions, the existences of its students since its establishment until now always increase. at first, when inaugurated in 1991/1992, the number of students was amounted to 46 (forty-six) people, with 25 men and 21 women. in the following year, 1983/1984, it increased to 86 (eighty six) people. in 1984/1985 the number of students increased to 143 people. in other words, since then the number of students is always increased. pesantren haji abdullah alin tagak have good facilities, a good and clean study room, place of worship (mosques), hostel accommodation that separate the students between the boys and girls, sports fields, a sewing course, and so on. in terms of teaching staff, at first, the teachers who taught at the surau were the students who have completed and acknowledged their knowledge and skill by tuan guru (the founder of surau) was allowed and entitled to teach at the surau. thus the teaching staff is not enough in quantity. there were no teachers who have academic diploma, because at that time academic diploma (both high school certificate and bachelor degree) was not so preferred to be accepted as a teacher at the surau. in 24 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 the process of transition of surau into madrasah or pesantren, pesantren haji abdullah alin tagak has teaching staff who have 12 bachelor degree (si), one diploma two (d ii), one diploma three (dii) and 9 who has high school degree while it is not found when the institution is still in the form of surau. conclusion historical studies of islamic education in the context of minangkabau in indonesia can not be separated from the existence of the surau as a traditional institution. at first, the surau educational materials preferred the formation of a noble character through the practice of congregation that hastasawufnuanced, besides the teaching of reciting the alquran.the development of the surau is not only used as a institution of teaching congregation, but also teaching other educational materials such as sharf, nahu or grammar, fiqh and tafsir. at this stage, surau only teaches the religious knowledge namedtafaqquh fi al-din. the change of surau has affected the education system, such as the aspects of the curriculum, teaching methods, educators, students, management, and other educational components. modernization is not only on the aspects of system, but alsothe renamed of surau into the madrasah and pesantren, such as surau bridge besa to madrasah sumatra padang panjang thawalib and surau alin tagak west pasaman to pesantren alin tagak. zainal efendi: the potrait of surau as a forerunner of madrasah | 25 bibliorgaphy abdullah, taufik, “modernization in minangkabau world,” dalam claire holt (ed.), culture and politics in indonesia, cornell: cornell university press, 1972. ----------, “bukan ‘mambangkik batang tarandam” dalam jurnal kebudayaan genta budaya, no. 1, th. i, edisi agustus s/d oktober 1995. al-abrasiy, muhammad thiyyah, ruh al-tarbiyah wa al-ta’lim, mesir: isa al-babi 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jakarta: kencana prenada media group, 2007. zainal efendi: the potrait of surau as a forerunner of madrasah | 27 ----------, seabad buya hamka; memperbincangkan dinamika intelektual, dan pemikiran hamka tentang pendidikan islam, jakarta: kencana prenada media group, 2008 ----------,renungan pemikiran dan falsafah hidup hamka, padang,: makalah disampaikan pada seminar seabad buya hamka di museum aditiyawarman, 16 februari 2008. ----------, filsafat pendidikan islam; pendekatan historis, teoritis, dan praktis, jakarta: ciputat press, 2005. noer, delier, gerakan modern di indonesia 1900-1942, jakarta: lp3es, 1996. prasodjo, sudjoko, dkk. (ed.), profil pesantren, jakarta: lp3es, 1974. rais, kamardi, “surau dalam pengembangan masyaraka nagari,” makalah dalam seminar dan lokakarya (semiloka), kembali ke surau, padang: hotel bumi minang, 27 juni 2001. rajab, muahamad, perang paderi di sumatera barat 1803-1883, jakarta: p.p, dan k, 1954. ----------, semasa kecil di kampung, 1913-1928: autobioghrafi seorang anak minangkabau, jakarta: balai pustaka, 1976. ----------, muhammad, sistem kekerabatan di minangkabau, padang: center for minangkabau press padang, 1969. pijper, g.f., beberapa aspek kajian islam di indonesia, 1900-1950, bandung: mizan, 1990. ramayulis dan samsul nizar, ensiklopedi tokoh pendidikan islam, ciputat: quantum teaching, 2005. ridwan, kafrawi, dkk. (ed.), ensiklopedi islam, jakarta: pt ichtiar baru van hoeve, 1994. steenbrink, karel a., pesantren, madrasah dan sekolah: pendidikan islam dalam kurun modern, jakarta: lp3es, 1994. ----------, beberapa aspek tentang islam di indonesia abad ke-19, jakarta, 1984 sayuti, m. dt. rajo penghulu, “dinamika adat basandi syarak, syarak basandi kitabullah: menuju sistem pemerintahan nagari, dalam hayati nizar (ed.), reaktualisasi adat basandi syarak, syarak basandikitabullah, padang: pusat pengkaian islam dan minangkabau (ppim) sumatera barat, 2003. syarifuddin, amir, “fungsi dan peranan surau dalam rangka pembentukan akhlak dulu dan masa kini,” makalah seminar dan lokakarya (semiloka) kembali ke surau, padang: bumi minang, 27 juni 2001. usman, zubir, kedudukan bangsa dan bahasa indonesia, jakarta: gunung agung, 1960. 28 | ajis: academic journal of islamic studies vol. 1 no. 1, 2016 wesley, edgar bruce, teaching social studies in high schools, boston: u.s.a., 1950. yunus, mahmud, sejarah pendidikan islam di indonesia, jakarta: hidakarya agung, 1985. ----------, sejarah islam di minangkabau, jakarta: al-hidayah, 1971. zalnur, muhammad, surau: suatu kajian historis lembaga keagamaan dan sosiokultural tradisional minangkabau, tesis m.a, padang: program pascasarjana iain imam bonjol padang, 2002. zed, mestika, “pendidikan kolonial dan masalah distribusi ilmu pengetahuan: suatu perspektif sejarah,” dalam sejarah, rekonstruksdan persepsi, jakarta: msi dan pt. gramedia pustaka umum, 1991 ----------, “dari perbincangan tentang kelangkaan ulama dan pemikir sumatera barat hingga penulisan riwayat hidup dan perjuangan ulama,” dalam mestika zed (ed.) riwayat hidup dan perjuangan ulama besar sumater barat, padang: islamic center sumatera barat, 2000. 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 the concept of arabic absorption patterns in indonesian and malay language makmur haji harun universiti pendidikan sultan idris (upsi)malaysia makmur@fbk.upsi.edu.my abstract: arabic is absorbed into many other languages in the world, especially the majority of the muslim population, and then melted into a speech language as a means of communication. various arabic terms are used in the communication of the high literary touches in accordance with the oral narrative including in indonesia and malaysia in particular and in southeast asia generally. the development of language in these two countries continues to expand its use so that it is no longer merely as an intermediate language but also the absorption of language used through literature, science, media, literature, law, economics, social, art, other cultures as the appreciation of the civilization of the local islamic community, as well as its pattern, symbol and philosophy of life. there are many arab removals that are entered and used in bahasa indonesia and malay using certain patterns to facilitate the user to speak verbally and written. the purpose of this study aims to analyze the pattern of absorption of arabic into indonesian and malay language in communicating as a fundamental proof of foreign uptake that underlies the height of philosophy and literature. the methodology of the study used is also developed through a library study with various forms of methods, theories and patterns as an easy channel to understand more fundamentally the form of theory and accounting. as the implication of this study is also expected to be the level and identity of the people of indonesia and malaysia which is reflected by language as the identity of the nation and state. keywords: arabic, indonesian, malay, absortion, language, southeast asian introduction the application of arabic language that absorbs into various other languages in the world always melt into verbal and written language as a means of communicating with one another. various arabic terms have been used in communicating from the high literary touch results in accordance with the oral narrative including those used in indonesia and malaysia. the development of language in these two countries continues to expand its use so that it is no longer merely as an intermediate mailto:makmur@fbk.upsi.edu.my 152 | ajis, vol. 4 no. 2, november 2019 language but also the absorption of languages received and used through intermediaries, scripture, religious discussion, the implementation of literature, the application of the law, economic intermediaries, art and culture developers. the emergence of character changes are absorbed into the indonesian and malay language, evidenced by the role of arabic malay script or commonly also referred to as jawi script. this ensures how much arabic words influence in that language. when islam is accepted as a religion that dominates the religion of the people in southeast asia, and there religion is an example of the body, it must be accompanied by its shadow, which is the arabic language used in the matters of worship in particular and communication language in general. while the arabic is also realized application using bare arabic script (written arabic or jawi). thus, the major change in the civilization of the archipelago is the attitude towards islam itself, being the historical roots and culture of the islamic population in their respective territories. while the indonesian and malay language continues to evolve, parallel to the change of the arabic script was together with the writing. if researched carefully, there are many arabic words that are absorbed into the indonesian and malay language that absorb into a speech language that is used as an intermediary communication for the community. in this case it is estimated that more than 2,200 words, it does not include the arabic term that went into the vocabulary of today's globalization. as a rich and advanced language, we accept the arrival of these arabic words to be used in the local language, either for the meaning of the first time or to add to the words of synonyms in vocabulary or usability indonesian and malay language communication. for students who have never studied arabic at all, or for teachers who teach these language lessons in order to get to know whether the word of origin in bahasa indonesia and malay is originally arabic or from other languages, should see dictionaries that usually exist mentions the origin of a word, or more precisely refers to a dictionary of large english language or a malay etymological dictionary. often at the end of the word concerned is placed abbreviations as the word (a) or (ar); meaning comes from the arabic language. harun,the concept of arabic absorption… | 153 as for the emergence of a bald arabic term in the islamic community in nusantara, it is likely because the use of arabic writings that do not march but contain malay writings that can be read and understood by indonesians and malaysians. meanwhile, the term arabic malay, a term whose writings are derived from the arabic letters but the content of malay language. while the term jawi is often associated with arabic call to a national family in the archipelago. the arabs think, all ethnic groups in nusantara are from java, and the inhabitants are called jawi. according to amat juhari moain (1996:17), the name jawi is derived from the arabic word jawah. when it became an objective word, jawah becomes jawi. the word jawah or jawi is likely derived from the word javadwipa, which is the name for the region in the southeast asian region in ancient times. for the arabs, the word java is taken, while the word bilingual is abandoned. the word java is used to refer to all regions in southeast asia. the inhabitants are also named using the word or in the form of objectivity to jawi. therefore, the word jawah or jawi refers to all nations and people who are indigenous to southeast asia, not only to javanese people, namely people from java island. in contrast, java or jawi refers to all malay people, regardless of whether they include malays, campa, pattani, aceh, java, minang, mandailing, sunda, bugis, dayak, banjar, lombok, filipino and other nations. this view was also supported by muhammad naquib al-attas (1972:2) who stated that, "we know that the term jawi is the name of the title of arabs to all peoples of the island's population (alam melayu)". arab society anciently stretched out a nation in general based on the title of land and its earth. the tribes that inhabited the earth were regarded as the same nation. for example, the african earth is known as "bilad alsudani" and the tribes of africa are known as al-sudani. therefore, it is not a fear that all of the malay people are known as jawi because the earth is known as "bilad al-jawah". skin color factors, same body shape and language cause the arabs of the past age classify the tribes concerned to a particular group of nations and races called "al-jawi". the objectives of this study would like to analyze deeply the patterns of absorption of arabic language absorbed into indonesian and malay language in communicating orally or written as a fundamental proof of the underlying foreign uptake philosophy and literature. 154 | ajis, vol. 4 no. 2, november 2019 the method of study used in lifting the arabic language is absorbed into the indonesian and malay language using a deepening analysis and comparisons which are also developed through the study by referring to several the library in support of the results of the study that has been carried out so that it becomes a conclusion that can be used by other researchers. in addition, studies are also conducted through studies in libraries with various forms of methods, theories and patterns as easy channels to understand more fundamental about the study being studied. arabic absorption in southeast asian languages in the early stage in southeast asia, the writings were regarded as mystical and divine forces because it was considered a unique matter and not many of the people who mastered it. the realization of several kingdoms in nusantara such as sriwijaya, majapahit, and malay kingdom in pre-islamic era requires a writing system to launch state government affairs and their foreign relations. this happened because sriwijaya was a large kingdom that depended on the seas and became the maritime power. thus, they had much to do with foreign communities through the straits of malacca and the south china sea in trading affairs to launch their economies. while the first stage of arrival of islam to malaya, which is approximately in the 12th and 13th centuries, malay people did not create an instant arabic or jawi script. instead, they need to use an existing jawi script for the purpose of writing. the stone form of terengganu inscription is an initial document evidence of the use of malay arabic writings in nusantara. according to muhammad naquib alattas, the inscription stone was written in 702 (h), along with the year 1303 m. this inscription is the oldest malay written stone with full arabic script that can be seen until now. this oldest malay manuscript marked 998 h bersamaan1590 m. the content of the inscription emphasizes the fiqh law, also using old malay arabic writings, is a translation of the book of religion titled ' aqa'id al-nasafi. this evidence is used as a sign of real evidence of the existence of arab malay usage gradually from time to time. furthermore, since the islamic religion began to tread in nusantara, malay arabic writings began to develop and live with the community. harun,the concept of arabic absorption… | 155 according to historical records, this paper was first encountered in malaya in the third century hijri. this paper appears in line with the arrival of islam to indonesia in the first century hijri. the arrival of islam to indonesia changed people's lives by abandoning animism practices and taking islam as a way of life. the culture of science brought by islam has issued them from ignorance to righteousness. malay arabic writings play an important role to support the development of islam. the development and mastery of this writing in indonesia and malaysia have taken a long time because of the local people who have been with the belief of the influence of hindu-buddhist religion. however, the acceptance of islam makes the locals can master the writing quickly. before the existence of this writing in the malay world, it has actually appeared a form of the influence of the gods of the state used by the pallava people in india and other countries such as south sumatra, campa, ligor and java. the evidence of pallava's writings can be seen on the kapor town inscription in bangka, south sumatra, which existed in the seventh century ad. in addition to the city of kapor, there are also evidence of the use of pallava writings such as sajametra, manju shriga, bukateja, syang hyang winbtang and dangpu hawang glis in the indian region. in addition to pallava, there are other writings found in sumatra, the inscription rencong or rencang. this paper is widely used in north sumatra and south sumatra regions such as jambi, bengkulu, west sumatra and tapanuli. this paper is used to record folklore, rules, customs, religious matters and other things. in the island of java, there are ancient javanese writings known as kawi writings. the word kawi derived from the word sangsekerta means poet. this paper is widely used in java with some adjustments, especially for producing javanese literature. therefore, with the arrival of arabic language which commonly became the principle of arabic malay script is associated with the religion of islam. although the arrival of islamic religion to nusantara still many different opinions, but there are some inscriptions as a strong evidence that shows that islam existed in southeast asia since long ago again. among the evidence that shows islam in nusantara is the discovery of the tomb of sheikh abdul qadir ibn husain syah alirah, in langgar alor setar, 156 | ajis, vol. 4 no. 2, november 2019 kedah, marked 290 h simultaneously 910 m. there are also gravestones found in pekan, pahang day wednesday 14 rabi'ul awal 429 h; tombstone found in phanrang, vietnam marked 431 h simultaneously 1039 m; and the gravestone of the daughter of sultan abdul majid ibn muhammad syah al-sulthan marked 440 h concurrently 1048 m in islamic cemetery, jalan residensi, brunei darussalam. in addition, also found the gravestone of fatimah maimun bt. hibatullah marked 475 h at the same time 1082 m in leran gresik, east java. these inscriptions prove that islam has long been tread in the malay realm. in fact, this paper develops with the spread of islam and managed to build a society with a culture along with islam (ismail hussein, 1984). the spread of islam by traders and the prosecution of the malay archipelago by using bahasaindonesia and melayu with his writings accelerated the development of islam again. it is also demonstrated by the progress of the islamic malay kingdom that was accomplished at the time of the pasai ocean. in the time of malacca, all religious benefits were referred to the samudra pasai. the decline of pasai in the early 16th century was replaced by the aceh government. all the scholars and clever cleverly in the ocean pasai were brought to the kingdom of aceh. even the writing activity of various literary materials continued there whose peak in the 17th century ad when the emergence of characters such as hamzah fansuri and nuruddin ar-raniri. scholars and cleverly clever of parsi also contributed a lot in the field of politics, trade, social, culture and religion of islam itself, long time even the ocean pasai famous as the center of malay language and literature development (t. iskandar, 1995). the development in this field of literature is very rapid because the writing of literary works in indonesian and malay with the writing of arabic malay (jawi) which at that time expanded widely not only in the community even among the palace (ismail hussin, 1984). there are many works in the field of literature and religion is published in the malay text, so it is very influence of bahasa indonesia and malay in all areas. as a result, the works of malay history, tun sri lanang, became one of the works of classical malay history. this work is famous today and the reference to researchers and scholars. the islamic kingdom reached its former glory until the 16th century ad at the same period, malay arabic script was fully used in government affairs in harun,the concept of arabic absorption… | 157 several malay kingdoms in nusantara. for example, in the reign of sultan muzaffar shah melaka (1455-1459 a.d.) and even the reign of sultan abdul jalil shah, johor (1623-1677 m) malay arabic script was used on coins. in the meantime, islamic scholars in malacca (1409 a.d.) have also used arabic malay writings as the language of speech and at the same time to write treatises on religion. islamic literary works, such as hikayat amir hamzah and hikayat muhammad ali hanafiah, have been translated into indonesian and malay sources of the original parsi during the reign of pasai. in addition, newspapers and magazines also use the writing, including nujum al-fajar (1872 a.d.), jawi peranakan (1876 m), malay school (1888 m) and majalahal-munir which was published in padang, west sumatra. the use of arabic malay writings is also available in old and new currencies, such as those found in the paper currencies of brunei darussalam, china and malaysia. in addition to malaya, these arabic malay writings also expanded beyond southeast asia such as sri lanka, melayu campa, fattani and others. this happened because the indonesian and malay languages were used since the late 18th century by the muslims there. in 1869 a.d., the malay newspaper titled address langkapuri was published in sri lanka. shaykh ahmad khatib and muhammad idris al-marbawi and syeikh abdul qadir al-mandili were among the indonesian scholars who studied in makkah and egypt and then wrote several books written in arabic malay. in addition, the malay script was also used by the merchants who came to malacca and semudera pasai. this is true because traders need to get permission from the state officials to business in the place. therefore, most of the permits and sales letters have been written using arabic and arabic malay script. examples, such as the permit from sultan ala'uddin aceh to captain henry middleton who was marked 1011 h/1602 m. in addition, there is also a letter from the sultan of aceh to an english captain who is marked 1011 h. and many other examples of this role and the use of arabic malay writings are evenly located in nusantara. arabic malay language and writing form 158 | ajis, vol. 4 no. 2, november 2019 the letter of malay, also known as jawi, has 37 letters. the number of letters exceeding the latin alphabet causes not all of the malay characters can be equated with the latin alphabet. the malay arabic alphabet starts from the alif letter and ends with the letter. there are six additional letters created by the malay scholars to complement the emblem of indonesian and malay sounds. the following are arabic malay letters according to the order. ا ب ت ة ث ج چ ح خ د ذ ر ز س ش ص ض ط ظ ع غ ڠ ف ڤ ق ک ݢ ل م ن و ۏ ه ة ء ي ى ڽ the use of malay script is the same as the latin alphabet. this script has 37 letters consisting of 3 vowels and 33 consonants. originally, the arabic alphabet was derived from the arabic alphabet which has 30 alphabets, including the letter ta ' marbutah (ج). however, these letters are not able to meet the spelling of indonesian and malay language. in doing so, in order to align arabic malay writings with indonesian or malay spelling, malay people have added five more letters to represent the original sounds in indonesian language or the sound of the people. the letters are ca (چ) which is matched with the letter c, nga (ڠ)letter which is matched with the letter ng, pa (ڤ)letter that is matched with the letter p, ga(ݢ) letter which is matched with the letter g and tsa (پ/ڽ)letter which is matched with the letter ny. next, in 1986 according to the book the perfected jawi spelling guide (pejyd), it isadded another letter, wa letter (ۏ) to represent the sound w. that is why the number of malay letters is increasing to as many as 37 letters. main malay alphabet (vocals) in arabic malay, there are three main letters which are also called vowels, which are the alif (ا), producing the sound alike in the wordayah. the second letter is wau (ٔ), it sounds u like in the word udang. the third vowel letter is ya (٘), it sounds i like in the word ikan. these three letters represent a six-letter latin vowels like: the alif represents the vocalsain harun,the concept of arabic absorption… | 159 general and a at the beginning of word, the letter wau representing the vocals o and u in the middle and end of word, the letterya representing the vocals i and e at the middle and end of the word. however in the initial position of the word wau (ٔ), this letter can not sound u without being assisted by the letter alif (ا). the letters of alif-wau can then produce a sound u. for example, the word shrimp will be spelled likeudang (ڠأص). likewise with the letter ya (٘),this letter is also not able to produce the sound without being assisted by the letter alif (ا),alif-ya. example, the word fish is spelled ikan (ٍاٚك). consonantletter in addition to the three main vowels, in the malay text system there are 33 consonants, letters other than the alif letters, wau and yes. this consonant is divided into two groups. the first group consists of 18 letters and is used to write original indonesian or teak malay words. among the letters are the letter(ب), ta(ت), jim(ج), dal(د), ra (ع), syin(س), kaf(ک), lam(ل), mim (و), nun(ن), ha(ه), ca(چ), nga(ڠ), pa (ڤ), ga(ݢ), nya(پ/ڽ) andhamzah(ء). the second set of letters is the letter used to spell and to write arabic words and terms. they are the letter tsa(ڽ), ha(ح), kha(خ), zal(ذ), zai(ز), syin(ش), shad(ص), dhad(ض), tha(ط), za(ظ), ain(ع), ghain(غ) dan huruf fa(ف), dan qaf(ق) (muhammad bukhari lubis dan ali haji ahmad, 2006). indonesian and melay modified letters the arabic letters are generally derived from arabic letters or also known as hijaiyah letters, which are 30 letters of arabic letters. however, these letters are not able to complement most symbols of speech in english and malay language. therefore, earlier scholars have taken the two changed letters according to parsi, namely ca and ga; in addition to the malay scholars themselves have a few new letters such as nga, pa, nya and va. the six letters use the "house of letters" already in arabic hijaiyah letters, but are changed accordingly by adding points to certain sections, such as the following example: ha ( ح) ca (چ) 160 | ajis, vol. 4 no. 2, november 2019 ain (ع) nga(ڠ) fa(ف) pa (ڤ) kaf(ک) ga (ݢ) nun & ba ( ٌ/ب) nya ( پ/ڽ ) wau ( ٔ ) va ( ۏ) selain itu, terdapat juga huruf baru yang dipadankan dengan huruf v, dinamakan va (ۏ), wau bertitik dan huruf ye (ى), istilah leweh berarti imalah ataue-taling (é) ya tanpa titikatau alif al-maqsurah dalam bahasa arab yang dipadankan dengan huruf e-pepet (a) di akhir kata pada perkataan-perkataan tertentu seperti nasionalisme(ًَٗاؿَٕٛانٛـ) dan metode (ٖيٛرٕص). in addition, there are also new letters that are matched with the letter v, named va (ۏ), dotted wau and letter ye (ى), the term leweh means assimilation or e-taling (é) letter ya without dots or alif al-aaqsurah in arabic which is matched with the letter e-pepet (a) in the end of word on certain words such as nasionalisme (ناسيوناليسمي) and metode (ميتودى). latin letters and their equivalent with malay arabic letters malay arabic letters have alphabetical numbers more than latin letters. therefore, the equivalent of all letters with latin letters is not one on one, but there is one on two or one on three and so forth. the description is as follows. 1. there are only 18 malay arabic letters which have these latin single-letter equivalents and are recognized as teak-equivalent equivalents. [p] ڤ [b] ب [q] ق [t] ت [k] ک [j] ج [g] ݢ [c] چ [l] ل [d] د [m] م [r] ر [n] ن [z] ز [h] ه [s] س [v] ۏ [f] ف harun,the concept of arabic absorption… | 161 2. in addition to the equivalent of teak letters, there is also a combined equivalent, that is, one malay arabic letter paired with two latin letters. there are 5 malay arabic letters using this type of equivalent in latin spelling which now has a digraph (twoletter) equivalent of latin, such a equivalent is like the letter ghain (غ) paired with the letter [gh], the letter syin (ف) paired with the letter [sy ], the letter kha (ر) which is paired with the letter [kh], the letter nya which is paired as the letter [ny] and the letter nga (ڠ) which is paired as the letter [ng]. 3. there is also a malay letter that does not have a teak equivalent of the latin alphabet because of the different word with the latin alphabet. there are 14 letters that have latin equivalent in more than one letter. the letters such as the letter s forص, sy and sh forف, z and dh forط, h forح, h and t forج, z and z forظ, t and th forط, d and dh forع, w,o and u forٔ, q and k forق, k,o,u,e,i and a forع, k forء, th and s forز, e and a forٖ, and y,e and i for٘. tsa (ز) the sound of the letter tsa (ز) in malay speech or tongue is close to the sound of the letter syin (ؽ), then this letter is paired with the letter [s] zal ( ط) the sound zal (ط) is almost similar to the letter zai (ػ), so this letter is paired with the letter [z] shad (ص) it reads almost with syin (ؽ) then the letters shad (ص) and syin (ؽ) are paired with the letter [s]. dhad (ع) the sound of the letter dhad (ع) is in the middle of the sound of letters dal-shad, which is more to the sound of dal (ص) then this letter is paired with the letter [d]. tha (ط) because it sounds more or less the same as the letter [t], but is only called bold, this letter is actually paired with the letter [t]. zha (ظ) the sound of zha is similar to the pronounciation zai (ػ) like dal (ص) with dhad (ع), syin (ؽ) with shad (ص), ta (خ) with tha (ط), this letter is paired with letters [z]. ain (ع) the place where the letter ain (ع) is close to the letter alif only called rather nasally (sounds to the nose), then ,(ا) this letter is paired with the letter [a] if it is present at the beginning of the word. if you are in the middle or at the end of a word, the letter ain (ع) is paired with the letter [k], which is the sound of a glottis stop. 162 | ajis, vol. 4 no. 2, november 2019 4. the whole letter of the malay alphabet has the equivalent of the latin single letter. latin letter malay letter latin letter malay letter aa ا aa, kk, (‘) ع bb ب gh (gh) غ tt ت ng ڠ hh, (t) ة ff ف ss, (th) ث pp ڤ jj ج kk,(q) ق c چ kk ک hh (h) ح gg ݢ kh, kh خ ll ل dd د mm م zz (dh) ذ nn ن rr ر ww, oo, uu و zz ز vv ۏ ss س hh ه sy (sy) ش kk, (‘) ء ss (s) ص yy, ii, ee ً zz ض ye ى tt (t) ط nya ڽ zz (z) ظ analysis of key principles of arab absortion concept in indonesian and malay language in principle, it can generally be said that arab removals can be spelled by following methods that go beyond the law and violate certain methods. that is, most of these words are outside the spelling method that has been learned, especially when compared to how to spell the original indonesian and malay teak. example: fardu – فغع = garpu (ٕڬغڤ) sujud – ؿجٕص = pujuk (ڤٕجٕق) zaman – ٌػيا = makan (ٍياك) . two great division principles harun,the concept of arabic absorption… | 163 there are two main principles in the matter of spelling the arabic word, namely: 1 the term religion retains his spelling. arabic adjectives which belong to the ' religious term ', or perceived as a special term, must be retained by his (there is also the exception, in another discussion). example: kitab – كراب, nikah – َكاح, wudhu’ – ٔضٕء 2 the common words that are in common the words of the word are not religious terms and the term is long absorbed so it is spelled according to the spelling of the word teak in malay and is the original word in the indonesian language. example: kertas = ٔاتك – ٔتاء = wabak ,ؿاتٌٕ – طاتٌٕ = sabun ,كغذؾ – لغطاؽ other detailed methods and descriptions 1. spelling changes although the term although one word is a term, but to avoid homographs, i.e. two words that are the same spelling but different sounds and meaning, then there is a term that changed the spelling (the addition of letters especially vocal). the vowel in the indonesian/malay language is to guide the actual sound (up [a], forward [u], or down [i]). in arabic, however, the vowels function to lengthen the sound of the letter, with certain conditions, even the time, because the difference between the short readings with the long readings, has given different meanings. arab spelling first sound second sound arabic malay spelling طكغ (zikrun) (zakrun) طكغ (zikir) طٚكٛغ (alam) عانى عانى (alim) عانٛى يذغو (mahram) (muharram) يذغو (muhrim) يذغٚى 2. even long absorbed (the common word) yet arabic spelling preserved there is a word in this group, although it has long been absorbed, the original spelling of the source language was preserved. example: akal = عمم – عمم, khayal = سٛال – سٛال , usul = اطٕل – اطٕل 164 | ajis, vol. 4 no. 2, november 2019 3. common words that accept special consonant changes there are words that changed the letters of the consonant, especially arabic consonants teak, in order to facilitate his speech in bahasa indonesia and malay. example: aral = عغل – عغع, kamir= سًٛغ ؿٛم – سالف = silap ,كايٛغ – 4. no vocal on religious terms but plus vocals for common sense there are religious terms spelled without vowels despite the vocal sounds [a], [i] or [u]; however, when it is used for general understanding, added the letters alif, ye or wau. example: arif = عاعٚف, al-hakim = انذاكى. 5. as an eternal word of origin spelling there is adding when it becomes a word publication the word ending with an open syllable using a vowel [a], [i] or [u] should be spelled according to its origin as a base word. if it is formed into a word, with an additional suffix or particle, it is necessary to add an alif, ye or wau in order to avoid a mistake in the reading. example: fardu – memfardukan = ٍفغع – يًفغضٕك, haji – menghajikan = جٛكٍيڠذا فرٕی – يًفرٕاکٍ = fatwa – memfatwakan , دج – 6. added vowel letters to the original consonant words only for the sake of avoiding mistakes or errors in reading vocal sounds, the vowels of yes or wau are added to the malay arabic spelling. example: fikir = فٛکٛغ – فکغ, rukun = ٍعٔكٌٕ – عك, umur = عًغ – عًٕع 7. a change of the letter alif maqsurah in arabic (undotted letterye) becomes an alif as the basic word again, it continues to be changed yes that does not dot it into an alif because it has long been absorbed and not the term. example: dakwah = صعٕا – صعٕی , makna = يعُا – يعُی 8. the keeping of alif maqsurah in arabic (ٖ, i.e. ye no dotted), but modified when receiving the suffix. there is an arabic uptake word that maintains this letter, which in malay arabic spelling is called ye (e-pepet). example: fatwa = فرٕی .ذمٕی – ذمٕی = takwa ,يٕؿی – يٕؿی = musa ,فرٕی – harun,the concept of arabic absorption… | 165 however, when it becomes a word with the suffix or particles, the letteralif maqsurah or ye is replaced with an alif letter anyway. example: memfatwakan = ٍيًفرٕاک, ketakwaan = کرمٕا ء ٌ 9. spelling retention as the term changes when it becomes a common word. there is an arabic uptake word that accepts both functions as common terms and words. as a term, it retained its original spelling. as a general word, it is to be changed where it is necessary. the meaning is a little wider, not tied to the boundaries or elements of the religion. example: akad – عمضmenjadi ikat – اٚكد,fasakh – ؿزف menjadi pisah – ّ يالعخ – menjadi melaratيضغخ – يضغج – mudrat ,ڤٛـ 10. the writing of the letter hamzah in arabic there are four places that the letter hamzah has placed, namely: without a house, the character of the letter alif (above or below the alif), the letter wau and the letter in the house of ye. for the word absorption that is not a term of religion, the word removals is spelled according to the method of spelling the malay and original indonesian teak, namely by placing hamzah after wau, not the hamzah said wau (there is a hallway and three quarters of the line). example:mutamar mu’tamar = ٕي ء ذًغ , mukmin mu’min = ٕي ء يٍ 11. writing of the letter ta marbutah (ta knot) in arabic shavings, the letter ta marbutah that serves only solely at the end of one-on-one word represents the sound [t] or [h] as a deformity, and the deformity often does not distinguish meaning. in the indonesian or malay admission, there are three kinds as follow: a. received as a sound [t] then written with the spelling ta (خ) (ta maftuhah or longta). example: dahsyat – dahsyat = صْشد, musyuarat–mu.syua.rat = يشٕاعخ , surat – su.rat = ؿٕعخ. b. the sound [h] with the spelling of ta marbutah (ج). example: fathah – fat.hah = فرذح, madrasah– mad.ra.sah = يضعؿح, surah– su.rah =ؿٕعج c. the sound[t] and [h] with the spelling of ta marbutah (ج). example: akibat/akibah – a.ki.bat/a.ki.bah = عالثح, hidayat/hidayah -hi.da.yat/hi.da.yah = ْضاٚح, musibat/musibah–mu.si.bat/ mu.si.bah =يظٛثح 166 | ajis, vol. 4 no. 2, november 2019 in general, the words in this group are spelled out according to their acceptance patterns into indonesian and malay language in nusantara. the concept of the arabic absortion pattern in indonesian language the most widely absorbed word is from the word class of the name. the word name includes several sub-classes, namely ism fa'il (the name of the perpetrator), ism maf'ul (name of the object), ism masdar (the name of the derivation), ismmakan (name of the place), ism zaman (the name of the time) and ism alat (the name of the instrument). the word name is based on the arabic verb form. there are 10 types of verbs. according to traditional arabic studies, the verb is divided into: al-mujarrad al-thulathi (the root consists of three human letters), almazid bi'l-harf (additional letter to the three human letters), al-mazid bi'lharfaen (additional two-letter to the three human capital letters) and almazid bi thalathah ahruf (additional three letters to the three human letters). to make this division easier, it is necessary to use divisions or other terms, such as the following descriptions. verb vorm i (fa‘ala/fa‘ila/fa‘ula). the verb form i or thebasic form consist of six patterns: (1) a-u (nasara yansuru), (2) a-i (daraba yadribu), (3) a-a (fataha yaftahu), (4) ia (‘alima ya‘lamu), (5) u-u (karuma yakrumu) dan (6) i-i (hasiba yahsibu). in arabic absorption words into indonesian and malay, there are six names that appear from the verb form i, they are: 1. ism fa‘il (name of prepetrator)with the patternfa‘il (فاعم). a. as a general word, plus the letter yes for the final closed syllables. example: sa.lim – salim = ؿانٛى – ؿانى, ‘a.dil – adil = .داكٛى – داكى = dan ha.kim – hakim عاصٚم – عاصل b. when it became a religious term retained its arabic spelling. for example, the name or nature of god, specifically a personal name beginning with the word ‘abd. contoh: ha.fiz – [‘abd] al-hafiz= دافع– انذافع (عثض) dan sa.lim – [‘abd] al-salim = انـانى (عثض) . harun,the concept of arabic absorption… | 167 c. the spelling of the words plus the letter ye at the end of the word. it is applied to the arabic verb which the third letter is the letter ye (i.e. belonging to the verb mu'tal). example: da.‘in– da.‘in =صاعٙ–صاعdan qa.din – kadi = لاع–لاع d. ism fa‘il (the name of the perpetrator) of the pattern fa'il (فعٛم) and fa'al (فعم). he retained his arabic spelling. mostly it becomes a personal name (including the name or nature of god). example: ka.rim – karim = كغٚى – كغٚى, sya.rif – syarif = .شغٚف – شغٚف = dan ha.san – hasan شغٚف – شغٚف 2. ism maf‘ul (the name of object) in the patternmaf‘ul (يفعٕل) only. it can be said uniform, and incidentally the original arabic spelling along with the method of spell malay teak.example: ma‘. lum – maklum = يعهٕو – يعهٕو, mak.tub – maktub = يكرٕب – يكرٕب dan masy.hur – masyhur = يشٕٓ – يشٕٓع 3. ism masdar (the nounof derivation). a. ism masdar in the patternfi‘alat (فعانح). the word consists of three syllables and ends with the letter ta ' marbutah. there are some guidelines to note: 1) according to the original spelling (in arabic), the vowel [i] in the syllable is first spelled without using the vowel as a symbol. it is so steady in the use of malay arabic spelling. so it (without adding the letterye) remains retained. 2) there are four things that apply to the last letter of the group's words, namely ta' marbutah, namely: (a) accepted as ha, (b) accepted as ta', (c), accepted as ha and ta' in exchange without change of meaning, and (d) accepted both but experience an extension of meaning: acceptable as ha and eternal with the meaning of its origin; or accepted as ta' with a new meaning and distinct from its original meaning. in addition, there is a special method to spell based on the fourth four type, namely: (a) ta'marbutah letters are converted into ha, (b) the letter ta' marbutah is exchanged with ta' maftuhah (خ), (c) the letter ta' marbutah is retained, and (d) the letter ta' marbutah is converted into ha or ta' maftuhah according to the meaning of each. example: ‘i.ba.rat 168 | ajis, vol. 4 no. 2, november 2019 – ibarat = عثاعخ – عثاعج, ri.wa.yat – riwayat = عٔاٚد– عٔاٚح dan hi.ka.yat – hikayat = دكاٚح – دكاٚح. b. ism masdar in the pattern fa‘al(فعم). since the beginning is spelled according to the arabic spelling, the spelling of the words has also been steady. then there is no change. example: na.sab – nasab = َـة – َـة, bahts/ba.hats – bahas = تذس – تذس dan qa.dar/ka.dar – kadar .لضع – لضع = c. ism masdar in the pattern fi‘lat (فعهح). if it becomes a term, the spelling of the original language is retained. although it has become a common word, but because the word has been steady with its original spelling, it is retained spelling in arabic. the general word is often written or spelled according to the arabic malay method. example: jiz.yah – jizyah = جؼٚح – جؼٚح,fit.nah – fitnah = فرُح – .َعًد – َعًح = dan ni‘.mat – nikmat فرُّ d. ism masdar in the pattern fi‘al (فعال). the spelling of the word in this group has also been steady according to its arabic spelling, so it was preserved. example: ji.had – jihad = جٓاص – جٓاص, hi.sab – hisab = دـاب – دـاب dan li.wat – liwat = نٕاط – نٕاط. e. ism masdar in thepattern fa‘al (فعال). it has been steady as its original spelling, so it continues to be preserved. example: ha.lal – halal = دالل – دالل, qa.rar – karar .يماو – يماو =dan ma.qam –makam لغاع – لغاع = f. ism masdar in the patternfu‘ul (فعٕل). the already steady spelling, according to the arabic spelling, remains preserved. example: ru.ku‘ – rukuk = عكٕع – عكٕع, su.jud – sujud = ؿجٕص – ؿجٕص dan syu.ruq – syuruk = شغٔق – .شغٔق g. ism masdar in the patternfa‘alat (فعانح). also spelling words in this group has long been steady as the spelling of the original language, so it is still retained. example :qa.na.‘ah – qanaah = لُاعح – لُاعح, qa.ra.bat – kerabat .شفاعح – شفاعح = dan sya.fa.‘at – syafaat لغاتح – لغاتح = 4. ism makan (the nameof place). harun,the concept of arabic absorption… | 169 there are two possibilities for this word name, either the pattern maf'al (يفعم) or maf'il (يفعم). a. based on the a-u verb pattern, it will be maf'al (masculine) or maf'alah (femimin). the spelling of these words coincidences are similar to how to spell the original indonesian word and teak malay, so it remains retained. example: mah.syar – mahsyar = يذشغ – يذشغ, mar.kaz – markaz = يغكؾ – يغكؼ and mad.ra.sah – madrasah = يضعؿّ – يضعؿح. . b. based on the verb pattern a-a, it will be maf'al (يفعم).similarly, with the way of spelling of indonesian and teak, the original spelling did not accept any changes. example: madh. hab – sect = يظْة, madh. bah – mazbah = يظتخ – يظتخ and ma '. mal – makmal = يعًم – يعًم. c. based on a pattern verb a-i, it will be maf'il (يفعم).if it became a common word, plus the letter ye for the final closed syllables. example: maj.lis – majelis = يجهٛؾ – يجهؾ. d. based on a pattern verb a-i, it will bemaf'il (يفعٛم). if it is a term or a general word but has long been steady according to its origin, then it is retained spelling in the arabic language. example: magh.rib – maghrib = يغغب – يغغب, mas.jid – masjid = .يشغق – يشغق = dan mash.riq – masyrik يـجض – يـجض 5. ism zaman (the name of time). only one possibility, it is the pattern maf'il (يفعم). because it has been steady with the spelling of the word of origin, it continues to be retained, not changed according to the spelling of the original indonesian and teak malay. example: magh.rib – maghrib = يغغب – .يغغب 6. ism alat (the name of tool). there are two possibilities, either the pattern mif'al (يفعم) or mif'al (يفعال). it can be concluded various forms. in general, the words in this group are terms that contain special meaning, so the original spelling remains retained. it should not be based on how to spell the original indonesian and teak malay words. example: mim.bar – mimbar = يُثغ – يُثغ, mi‘.raj –mikraj = يعغاج – يعغاج dan mih.rab – mihrab = يذغاب – يذغاب. 170 | ajis, vol. 4 no. 2, november 2019 verb form ii (fa‘‘ala) this form ii verb gives three types of word name in indonesian and melayu language, namely: 1. ism fa'il (name of the perpetrator), only in the mufa''all pattern .(يفعم) the spelling of the original word is preserved. however a bit unfortunate a little because the latin spelling has already dropped one of the third letters. the third letter of the publication is marked as syaddah (double). if it is dilatinkan, the letter should be written twice. one miscarriage resulted in the reader being incorrectly called. example: mu. bal. ligh – mubaligh = يثهػ – يثهػ, mu. fas.sir – mufasir = يفـغ – يفـغ and mu. taw. wif – mutawif = .يطٕف – يطٕف 2. ism maf'ul (name of the object), only in the pattern mufa''al (يفعم). most words in this group are common words. from the beginning he used the spelling of his source language, so he became steady. then the original spelling was forwarded. the words in this group also in the record with the latin alphabet had suffered one of the letters marked with a syaddah. example: mu.sab.bab – musabab = – dan mu.kar.ram يكهف – يكهف = mu.kal.laf mukalaf ,يـثة – يـثة mukaram = يكغو – يكغو. 3. ism masdar (the nounof derivation). a. the nounof derivation in the pattern fa'il (فعٛم), derived from the work of the letter consonant or more precisely no vowel yes at the end (fi'l mu'tal). incidentally, the word in this group follows a method of arabic malay spelling. the original spelling was continued. example: tab.ligh – tabligh = ذثهٛػ – – ذـثٛخ = and tas.bih–tasbih ذفـٛغ – ذفـٛغ = taf.sir – tafsir ,ذثهٛػ .ذـثٛخ b. the nounof derivation in the pattern of taf'ilah (ذفعهح) (feminine), derived from the verb which is all consonant or a vowel ye at the end (fi'l mu'tal). incidentally, the word in this group follows a method of arabic malay spelling. then it continues the spelling of the original. examples: tadh.ki.rah – tazkirah = ْرظكغ – ذظكغج, tar.bi.yah – tarbiyah = ذغتّٛ – ذغتٛح and taz. ki.yah – takziah = ذعؼّٚ – ذعؼٚح. harun,the concept of arabic absorption… | 171 verb form iii (fa‘ala) this verb form iii gives three types of word name in bahasa indonesia and melayu, namely: 1. ism fa'il (the name of the perpetrator) only in the pattern of mufa'il .(يفاعم) a. for the word that has been properly absorbed, it is spelled by adding the letter ye to the final closed syllables. example: mu.sa.fir – musafir = يـافٛغ – يـافغ b. for the word that is a common term or word that has not been absorbed correctly, it is spelled without adding the letter ye to the final closed syllables. example: mu.ja.hid–mujahid = –dan mu.na.fiq يٓاجغ – يٓاجغ = mu.ha.jir–muhajir ,يجاْض – يجاْض munafik = يُافك – يُافك. 2. ism maf‘ul (the word object name) only in the pattern mufa'al for the word this group should be spelled as in the source .(يفاعم) language. example: mu.ba.rak – mubarak= يثاعن – يثاعن, mu.ha.jat– muhajat = يذاجح–يذاجح dan mu.‘a.had – muahad= يعاْض – يعاْض. 3. ism masdar (noun of derivation), only in the patternmufa‘alat .(يفاعهح) the words belonging to this group should be spelled as in the source language. example: mu.sa.ba.qah–musabaqah= يـاتمح – –dan mu.ja.ha.dah يضاعتّ–يضاعتح = mu.da.ra.bah–mudarabah,يـاتمّ mujahadah = يجاْضِ – يجاْضج. verb forms iv (af‘ala) this form iv verb gives three types of word name in indonesia and melayu language, namely: 1. ism fa'il (name of the perpetrator) only in the mufa'a'l pattern .(يفعم) a. for the term word, this word is spelled by the spelling of the source language. examples: mus.lim–muslim = يـهى – يـهى, musy.rik– musyrik = يشغن – يشغن and mur.syid–mursyid = يغشض يغشض – b. for the words that are absorbed correctly in the indonesian and malay language so that it changed the word according to the sound of both languages; or being a term, but inflicting a mistake with another word of absorption different from the 172 | ajis, vol. 4 no. 2, november 2019 sound but spelling the same origin, it needs to be spelled by adding the vowel letter to the final closed syllable. example: mung.kin–mungkin = ٍيٕڠكٍٛ-يًك and muh.rim–muhrim = يذغو .يذغٚى – 2. ism maf'ul (word object name) only in the pattern muf'al (يفعم). although the words in this group are many common words, they do not change, according to the spelling of the source language. examples: mun.kar–mungkar = يُكغ – يُكغ, muf.rad–mufrad = يفغص – .يطهك – يطهك = and mut.laq–mutlak يفغص 3. ism masdar (the name of the publication), only in the pattern if'al .(إفعال) a. all the names of the publications in this group were preceded by the letter hamzah al-qat' (ًْؼجانمطع), which is the letter of the alif. followed are all the ways of the spelling, including the pronunciation of the letter hamzah. example: is.lam–islam .إؿالو – إؿالو = b. all the name of the issue in this group is preceded by the letter hamzah al-qat' (ًْؼجانمطع), which is the letter alif. followed by all the ways, but must be dropped spelling hamzah. examples: if.thar– iftar = افطاع – إفطاع, ikh.las–ikhlas = .اعالٌ – إعالٌ = and i'.lan–i’lan اسالص – إسالص kata kerja bentuk v (tafa‘‘ala) the v-form verb provides two types of word names in bahasa indonesia and melayu, namely 1. ism fa'il (the name of the perpetrator) only in the pattern mutafa’’al (يرفعم). a. the words in this group are mostly terms, so the spelling is retained according to the language of the source. examples: mu.ta.kal.lim – mutakalim = يركهى – يركهى, mu.ta.na.jis–mutanajis .يرمضو – يرمضو = and mu.ta.qad.dim–mutaqadim يرُجؾ – يرُجؾ = b. there are also words in this group that have changed the mention then the changes apply to the addition of the vowel letter in the final closed syllables. example: mu.ta.akh.khir– mutakhir = يراسٛغ – يرأسغ. 2. ism masdar (name of the issue) only in tafa'ul pattern (ذفعم) harun,the concept of arabic absorption… | 173 a. many belong to the common word. however, generally indonesian and malay speakers are not able to appropriately call it (according to the sound of the source language, namely in the letter marked with syaddah), hence the error is a mistake, which is the removal of syaddah. finally the corresponding word is spelled according to mentions in our society. the phrase is often added to the final closed syllable. the first sound trend. example: ta.kab.bur–takabbur = ذكثغ – and ta.'al.luq – ta’aluq ذعجٕب – ذعجة = ta.'aj.jub– ta’ajjub ,ذكثٕع .ذعهٕق – ذعهك = b. as above and this is the tendency to mention the second sound. examples: ta.mad.dun–tamadun = ٌذًضٌٔ – ذًضand ta.fak.kur–tafakur = ذفكٕع – ذفكغ. c. as above and this is the tendency to mention the third sound. example: ta.'as.sub–ta’asub = ذعظة – ذعظة and ta.'aq.qul– ta’akul = ذعمٕل – ذعمم. verb form vi (tafa‘ala) the verb form vi provides two types of word names in indonesia and malay language, namely: 1. ism fa'il (name of the perpetrator) only in the patternmutafa'il .(يرفاعم) it israre, but it is also a term. this needs to be spelled according to its original spelling. example: mu.ta.wa.tir–mutawatir = يرٕاذغ – .يرٕاذغ 2. ism masdar (name of the issue) only in the pattern tafa'ul (ذفاعم). a. many became terms, so the spelling was preserved. example: ta.’a. ruf–taaruf = ذعاعف – ذعاعف, ta.wa.du'–tawaduk = ذٕاضع – .ذكافم – ذكافم = and ta.ka.ful–takaful ذٕاضع b. it is considered a common word, so it is still spelled according to the spelling of arabic malay. plus the vocal letterwau on the final closed syllables. example: ta.da.rus–tadarus = ذضاعؽ – .ذضاعٔؽ verb form vii (ift‘ala) this verb form viiprovide three types of word name in indonesian and malay, namely: 174 | ajis, vol. 4 no. 2, november 2019 1. ism fa'il (the name of the perpetrator) drifting mufta'il pattern .(يفرعم) a. maintained the way it was made because it became a term. example: muj.ta.hid–mujtahid = يجرٓض – يجرٓض b. the final closed word becomes an open word, when the letter hamzah at the end of the word that has been taking the house of ye should not be called clearly. therefore, it needs to change its spelling a bit. example: mub.ta.di'–mubtadi = يثرضئ – .يثرض٘ 2. ism maf’ul (name of the object) only in mufta'al pattern (يفرعم). a. although many in common words, but because it has been steady with its original spelling, then it continues to be retained. example: mu '. ta. mad – mutamad = يعرًض – يعرًض b. becoming a common word then is spelled with an alif-letter in the final closed syllables. example: mus.ta.jab–mustajab = .يـرجة – يـرجاب c. being a common word then is spelled by changing the way to put hamzah, not on the letter wau, even separately with the house itself. example: mu'.ta.mar–muktamar = يؤذًغ – يؤذًغ. 3. ism masdar (name of the issue) only in the pattern ifti'al (افرعال). a. many words in this group consist of terms, although not elemental to islamic terms, so the spelling needs to remain retained in the language of the source. examples: ij.ti.had– ijtihad = اجرٓاص – اجرٓاص, ij.ti.ma'–ijtimak = اجرًاع – اجرًاع and ikh.ti.sas–ikhtisas = اسرض – اسرظاص b. the word term itself is not a term anymore. it is considered a common word and then is spelled according to its arabic spelling. example: is.ti.lah–istilah = اٚـرٛهّ – اططالح c. the final closed syllables become open syllables if the letter of hamzah at the end of the word is not clearly mentioned.it is necessary to change a slight spelling of the latin. in arabic spelling, the sound of hamzah is required to be returned. example: ib.ti.da– ibtida' = اترضاء – اترضاء. verb form viii (istaf‘ala) this verb form viiiprovidesthree types of word name in indonesian and malay language, namely: https://ssl.microsofttranslator.com/bv.aspx?ref=tvert&from=&to=en&a=ij.ti.ma harun,the concept of arabic absorption… | 175 1. ism fa'il (the name of the offender) only in the pattern mustaf'il (يـرفم) and mustafill (يـرفٛم) mustafil ,(يـرفعم) a. for the pattern of mustaf'il, it is retained by its spelling. example: mus.ta.mi'–mustamik = يـرًع – يـرًع. b. for the pattern of mustafil which is the second letter in the verb the period of its lamp consists of the alif, maintained also the spelling. the letter yes there is original, not added. examples: mus.ta.hil– mustahil = يـرذٛم – يـرذٛم and mus.ta.qim–mustakim = يـرمٛى – يـرمٛى c. for the pattern of mustafill, the second and third letter in the verb of period consists of the same consonant, the modified spelling by adding the letter ye to the final closed syllables. example: mus.ta.’id – musta'id = يـرعٛض – يـرعض. 2. ism maf'ul (the word object name) only in the pattern mustaf'al .(يـرفعم) a. the words of the past verbs that all the letters of consonant remain in their spelling. example: mus.ta'.mal–mustakmal = .يـرعًم – يـرعًم b. the word of the past verb of which the second letter consists of an alifletter changed by removing the alif in the final closed syllable. example: mus.ta.jab–mustajab = يـرجة – يـرجاب. c. the word of the past verb that the second and third letters consist of the same consonant letters changed by removing one of the same consonants. example: mus.ta.haqq–mustahak .يـرذك – يـرذك = 3. ism masdar (nouns of derivation) is only in the pattern istif'al .(اؿرفعانح) and istif'alah (اؿرفعال) a. if all of the working letters of the verb are consonant, then the istif'al pattern should be used. the spelling does not change immediately. example: is.tigh.far–istighfar = اؿرغفاع – اؿرغفاع, is.tin.ja’–istinjak = اؿرُجاء – اؿرُجاء dan is.tiq.rar–istikrar = اؿرمغاع – اؿرمغاع b. if the second letter in the past verb which consists of an alifletter (fi'l mu'tall), then the pattern istif'alah is used. the spelling does not change except the letter ta'. it is time to change into ta' maftuhah. example: is.ti.kha.rah–istikarah = 176 | ajis, vol. 4 no. 2, november 2019 and اؿرمايح – اؿرمايح = is. ti.qa.mah– istikamah ,اؿرشاعج – اؿرشاعج is.ti.ra.hah–istirahat = اؿرغادد – اؿرغادح. the results of this study in its entirety, in terms of arab uptake that entered into indonesian and malay, can be said that it is very much absorbed and used in the daily speech for the indonesian and malay languages. wwhile the development of the two countries has established also indonesian and malay grammar and arabic malay (jawi) script which more dominates the language. in addition, it is also found that the most widely used for ancient scholarly works such as manuscripts and other books are also based on arabic or jawi language and writings as a promotion of the deprecation of the language and an additional option in expressing knowledge and skill in the society of nusantara. the role of this arabic language has been used in communicating from its high literary touch according its native speakers, including those used in indonesia and malaysia. even this language is absorbed into a language whose use is not merely an intermediate language but also a language of science, religion, literature, economics, law, arts and culture developed by the community which in turn can reflect their civilization trend. indonesian and malay continue to evolve in parallel with the change of arabic script, together with its writings. if studied deeply, there are many arabic words received and absorbed as complementary language in indonesian and malay. even in the record of this study,it is estimated that more than 2.200 words have been absorbed and adopted in the speech of this society both orally and in writing. therefore, it is important to understand or to know the methods of acceptance of languages that enter the local language of the arabic words to facilitate their use in the recipient language, either for the purpose of meaning or to add synonymous words in the vocabulary or the usefulness of oral or written communication for bahasa indonesia and malay. conclusion the growing islamic religious presence in southeast asia has made arabic as an important language even the point of the decline of harun,the concept of arabic absorption… | 177 indonesian and malay language through the existing absorption. in addition, islam also affects the malay script which generally consists of 30 letters drawn from the arabic hijaiyah letter, but there are additional letters that are drafted to fulfill the needs of the local language sound symbols, namely ca, nga, pa, ga, nya, va and ye (ye not dotted), so that it makes the whole letter letters 37 characters. the appearance of the use of arabic malay (jawi) in nusantara in writing or speaking has become an important medium in language and literature. how many arabic words are absorbed into the indonesian and malay language so that now with various styles and its own style, instead become the language of the book on science and communication 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