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Potret Harmoni Kehidupan Keagamaan di Kabupaten Bojonegoro Ahmad Zainul Hamdi
Religió: Jurnal Studi Agama-agama Vol. 7 No. 1 (2017): March
Publisher : Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

This study aims to investigate the reasons why violence and religious conflict occurred in Bojonegoro district do not lead to radical actions. Departing from the fundamental question, “why does violence and religious conflict not extend into radical actions even though the potential for religious radicalization exists and even explode into destructive social conflict?”, this study found that there are two main factors that make religious life among believers in Bojonegoro keep running in balance and harmonious way, namely cultural and structural factors. The most important cultural factor is the existence of cross-cutting affiliation where there are neutral social spaces that make people from different backgrounds meet without being troubled by their primordial identity. Meanwhile, structural factors that prevent radical action and religious conflict are the presence of the State as a neutral and decisive party; institutionalization of assurance of freedom of faith; and the activeness of the State in early prevention and conflict mediation. [ Studi ini bertujuan untuk melihat mengapa di wilayah Bojonegoro kekerasan dan konflik keagamaan nyaris tidak pernah meledak secara berarti. Berangkat dari pertanyaan mendasar, faktor-faktor apakah yang menyebabkan tidak terjadi proses radikalisasi keagamaan, sekalipun terdapat beberapa potensi konflik yang sebetulnya bisa meledak menjadi kekerasan atau konflik sosial yang destruktif, penelitian ini menemukan bahwa ada dua faktor penting yang mampu menjaga kehidupan keagamaan masyarakat Bojonegoro tetap seimbang, yaitu kultural dan struktural. Faktor kultural terpenting adalah bekerjanya cross-cutting affiliation. Terdapat ruang-ruang sosial netral yang mempertemukan orang-orang dari latar belakang berbeda, tanpa dibebani oleh identitas-identitas primordial. Sementara, faktor struktural yang mencegah radikalisasi dan konflik keagamaan adalah hadirnya negara sebagai pihak yang netral dan tegas; institusionalisasi jaminan kebebasan berkeyakinan; dan keaktifan negara dalam melakukan pencegahan dini dan memediasi konflik.]

RADICALISING THE TRADITIONALISTS Ahmad Zainul Hamdi
Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 1 (2020)
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/epis.2020.15.1.1-21

The post-New Order Indonesian politics has provided a political opportunity structure for the state towards democratization. It has a double-edged sword: on the one hand democratization could lead to the civic engagement, but on the other hand, it provides a hot bed for the flourishing of anti-civic organization. As for the latter, following the fall of authoritarian regime of new Order in 1998, Indonesians have also witnessed the birth of transnational Islamist and radical organizations threatening the state’s integrity and peaceful coexistence of the citizens. Amid the public appearance of these radical organization, an issue of ideological infiltration and sabotage of radical organization upon mainstreaming moderate Muslim organizations, such as Nahdlatul Ulama and Muhammadiyah do exist. This article tries to reveal the impacts of a such infiltration practices and the extent that radical narratives win the minds and hearts of important Muslim leaders. Taking a closer a look to Muslim leaders in Sampang district in the island of Madura, the centrum of traditionalist Muslim in Indonesian Islamo-landscape, the article finds out that intolerant and radical ideologies do resonate clearly among the leaders. This finding resort as an alarm and counter-narrative to the long-admired Islamic traditionalism as an important backbone for moderate Islam in Indonesia.

Islam Lokal: Ruang Perjumpaan Universalitas dan Lokalitas Ahmad Zainul Hamdi
Ulumuna Vol 9 No 1 (2005): Juni
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v9i1.446

The contact between universality of Islam and locality of Muslim conditions produces what is called local Islam that is very colorful in accordance with its local contexts. So, to view local Islam apart from normattive Islam is a misleading way, because all communities of local Islam interprate and base their believe and practices in certain and respectively unique way on normative Islam, the Qur’an and the Sunnah. That is why any local Islam belief system and practices such as Islam Jawa, Islam Sasak, Islam Bima etc can not be superficially considered non-Islam This article is focused on Islam Jawa, on the problem of connecting the idea of universality and locality of Islam belief system and practices. There are some issues to be pondered out here as follows: (1) is the Islam Jawa a kind of so issolative Islamic belief system that it has no connection with ather great tradition of Islam in other places ?; (2) wether a unilateral justification on local Islam, Islam Jawa, as an incorrect Islam refer to its real and objective existence or just a matter of mode of interpretation to the sacred texts; and (3) does any popular religious practices of Javaness Muslims merely based on pre-Islamic religions or it has its own normative basis in the Islamic doctrines. Revealing answer to the three issues is extremely important in case that the voice of Islam can not merely be laid on the perspectives of Islamic scholars but those of ordinary Muslims as well. Dealing with the issues lead the author to a conclussion that the Islam Jawa—or any ather sincretics Islam—must be considered a kind of Islamic discourse, substantialism. Such a discourse puts sacred texts as a gateway to a universal goodness from/through which any form of local tradition finds its significance and justification.

THE RADICALIZATION OF ISLAM THROUGH SEMI-STATE INSTITUTIONS: A Case Study of the Role of MUI after the New Order Ahmad Zainul Hamdi
Asia-Pacific Journal on Religion and Society Vol 6, No 1 (2022): APJRS
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/apjrs.v6i1.21631

At the beginning of its formation, MUI showed itself as a religious institution whose fatwas were often supportive of government policies. After the political reformation in 1998, MUI tried to voice its demands and try to get a new role. In this situation, the most ready force was conservative Muslims who started to enter MUI in the late 1990s and then added by the entry of some radical Islamic groups just before the fall of Soeharto in 1998. The inevitable consequence was the changing nature of MUI from an apolitical organization to a political tool played by these Muslim groups. Controlling MUI is one of the strategies of radical-conservative Islamic groups to achieve their political agendas. They use two strategies: non-structural and structural. Non-structural strategies are carried out through demonstrations, intimidation, and attacking people or groups seen as enemies of Islam. Meanwhile, structural strategies are carried out by forming or cooperating with Islamist political parties, alliances with state forces that are considered powerful such as the military, and controlling or controlling semi-state Islamic institutions such as the MUI. Controlling the MUI has given radical Muslim groups two advantages: first, to Islamize Indonesia from within and second, Islamic legitimacy for its various non-structural activities. When radical-conservative Muslims succeed in controlling the MUI, their Islamic views can be easily propagated because their voice has become the voice of the MUI which, in some cases, is claimed to be the official voice of the Indonesian government and Muslims.

RADICALISING THE TRADITIONALISTS Ahmad Zainul Hamdi
Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 1 (2020)
Publisher : Sayyid Ali Rahmatullah Tulungagung State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/epis.2020.15.1.1-21

The post-New Order Indonesian politics has provided a political opportunity structure for the state towards democratization. It has a double-edged sword: on the one hand democratization could lead to the civic engagement, but on the other hand, it provides a hot bed for the flourishing of anti-civic organization. As for the latter, following the fall of authoritarian regime of new Order in 1998, Indonesians have also witnessed the birth of transnational Islamist and radical organizations threatening the state’s integrity and peaceful coexistence of the citizens. Amid the public appearance of these radical organization, an issue of ideological infiltration and sabotage of radical organization upon mainstreaming moderate Muslim organizations, such as Nahdlatul Ulama and Muhammadiyah do exist. This article tries to reveal the impacts of a such infiltration practices and the extent that radical narratives win the minds and hearts of important Muslim leaders. Taking a closer a look to Muslim leaders in Sampang district in the island of Madura, the centrum of traditionalist Muslim in Indonesian Islamo-landscape, the article finds out that intolerant and radical ideologies do resonate clearly among the leaders. This finding resort as an alarm and counter-narrative to the long-admired Islamic traditionalism as an important backbone for moderate Islam in Indonesia.

New Trajectory of Kyai’s Political Participation in Contemporary Indonesia: Rises, Challenges, and Opportunities Chalik, Abdul; Hamdi, Ahmad Zainul
Indonesian Journal of Political Studies Vol. 2 No. 2 (2022): October
Publisher : Department of Political Sciences, Faculty of Social and Political Sciences, UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/ijps.2022.2.2.131-152

The political roles of Kyai post-1998 political Reformation has always been an interesting theme to be debated. This article discusses the rise, the challenges, and the various opportunities which open the new direction for kyai’s political participation in Indonesia post-political Reformation. This article uses the political and social science approaches on qualitative data and literature review regarding kyai’s political history in Indonesia. The results show that the openness of the post-Reformation politics opens doors for the kyai to enter electoral politics by using religious authorities (traditional and charismatic authorities in the Weberian perspective) also the extensive support network which follows the pesantren (Islamic boarding school) network, alumni, and tarekat. Kyai’s entrance in the post-Reformation electoral politics have opened a new era in Indonesia’s political history. A new generation of pesantren figures with good competences in the political views is born. The kyai’s participation is basically a transformation from the subject culture to the participant culture

An International Law and National Resilience Perspective for Internationalizing Religious Moderation as Indonesia’s Soft Diplomacy Legal Instrument in ASEAN Hartono, Achdwiyanto Yudi; Hamdi, Ahmad Zainul
Khazanah Hukum Vol. 8 No. 1 (2026): Khazanah Hukum
Publisher : UIN Sunan Gunung Djati

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/kh.v8i1.51695

Indonesia, as the largest country in Southeast Asia, plays a strategic role in shaping regional stability and political dynamics within ASEAN. At the same time, regional developments, particularly the rise of religious radicalism and transnational terrorism, have significant implications for Indonesia’s national resilience. In this context, this article examines how Indonesia can strengthen its regional leadership through the internationalization of religious moderation as a legal and diplomatic instrument within ASEAN. The study analyzes the legal foundations of religious moderation policy in Indonesia, including constitutional principles, statutory regulations, and Presidential Regulation No. 58 of 2023, which institutionalizes the promotion of religious moderation as part of national policy. Using a normative qualitative legal approach, this article explores the intersection of law, religion, and diplomacy in promoting regional stability. The findings show that the internationalization of religious moderation can function as a form of soft diplomacy and normative leadership, enabling Indonesia to translate domestic legal norms into regional normative practices. This approach is consistent with ASEAN’s principles of consensus and non-interference, while also contributing to broader efforts to counter violent extremism and strengthen human security in the region. Furthermore, the study argues that religious moderation can be positioned as part of Indonesia’s non-military defense strategy, supporting the development of regional legal norms that promote peaceful coexistence and social resilience. Ultimately, the research highlights Indonesia’s opportunity to institutionalize religious moderation within ASEAN’s legal and diplomatic framework as part of its constitutional mandate to contribute to international peace and stability.

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