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Niqab, Protest Movement, and the Salafization of Indonesian Islam Ahmad, Maghfur; Muniroh, Siti Mumun; Nurani, Shinta
QIJIS Vol 9, No 2 (2021)
Publisher : IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/qijis.v9i2.8195

This study aims to reveal the niqab as a protest movement and an instrument of regeneration (salafization) for Salafi Muslim women in Indonesia. The niqab has been one of the important symbols in the Salafi Islamic movement and has been the main dress for Salafi Muslim women. This study is of importance since the existing niqab studies are more related to religious identity, culture, motivation, stigma, and stereotypes. Data in this phenomenological research were obtained through interviews, observations, and documentation involving the niqab-wearing women from Salafi Islam activists at Majlis Taâ€™lim Al-Izzah of Pekalongan and Pondok Pesantren SJR Al-Salafy of Yogyakarta. The data were then analyzed with the Moustakasâ€™ model. This study has shown that the niqab in the internal circle of Salafi Islam has a plural meaning. Among Salafi Muslims, it not only functions as a cultural identity or a symbol of piety in religion but also holds the spirit of protest, resistance, struggle, and an instrument of daâ€™wah to expand the influence of Salafi ideology. That is, the niqab has become a symbol of resistance to both the hegemony of religiosity and the established dressing culture for Indonesian Muslim women. It is also a symbol of the struggle towards the kaffah Islam and an essential instrument for the regeneration of Salafi Islam. Overall, the niqab phenomenon in Indonesia indicates that the salafization in Indonesian Islam has been running in a structured, massive, and sustainable way.

Niqab, Protest Movement, and the Salafization of Indonesian Islam Maghfur Ahmad; Siti Mumun Muniroh; Shinta Nurani
QIJIS Vol 9, No 2 (2021)
Publisher : IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/qijis.v9i2.8195

This study aims to reveal the niqab as a protest movement and an instrument of regeneration (salafization) for Salafi Muslim women in Indonesia. The niqab has been one of the important symbols in the Salafi Islamic movement and has been the main dress for Salafi Muslim women. This study is of importance since the existing niqab studies are more related to religious identity, culture, motivation, stigma, and stereotypes. Data in this phenomenological research were obtained through interviews, observations, and documentation involving the niqab-wearing women from Salafi Islam activists at Majlis Ta’lim Al-Izzah of Pekalongan and Pondok Pesantren SJR Al-Salafy of Yogyakarta. The data were then analyzed with the Moustakas’ model. This study has shown that the niqab in the internal circle of Salafi Islam has a plural meaning. Among Salafi Muslims, it not only functions as a cultural identity or a symbol of piety in religion but also holds the spirit of protest, resistance, struggle, and an instrument of da’wah to expand the influence of Salafi ideology. That is, the niqab has become a symbol of resistance to both the hegemony of religiosity and the established dressing culture for Indonesian Muslim women. It is also a symbol of the struggle towards the kaffah Islam and an essential instrument for the regeneration of Salafi Islam. Overall, the niqab phenomenon in Indonesia indicates that the salafization in Indonesian Islam has been running in a structured, massive, and sustainable way.

Three Sufi Communities Guarding the Earth: A Case Study of Mitigation and Adaptation to Climate Change in Indonesia Maghfur Ahmad
Al-Jami'ah: Journal of Islamic Studies Vol 57, No 2 (2019)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2019.572.359-396

Prasenjet Duara (2015) accuses divine religions as the cause of the environmental crisis and natural disasters. Duara's thesis was counterattacked by scientists and religionists who stated that religion has the spirit and teachings of careness for the environment. Nevertheless, the arguments they built are still theological, normative and theoretical. This study is an antithesis to the Duara’s statement and at the same time presents evidence based on the primary data that occurred in three Sufi communities. The focus of this study analyzes Sufi activism in Indonesia in safeguarding the earth, as a form of substantial religious responses to the environmental crisis due to climate change. Through the principles and mechanism of qualitative research methods, researchers sought to analyze mitigation and adaptation actions to climate change carried out by the Majlis Zikir Kraton Pekalongan, Jamaah Aoulia Panggang and Pesan Trend Ilmu Giri. The data are obtained through interviews, observation and documentation and they are analyzed interactively. The results of the study revealed that climate change is believed by the Sufis as God’s authority due to human destructive behavior. For Sufis, overcoming climate change must begin with a change in the perspective of human relations, nature and God. In the case of three Sufi communities, religion is not just a doctrine of the relationship between God and humans, but also operational guidance on how to synergize with nature. Through a substantial religious spirit, the Sufis guard the earth through the re-actualization of the narratives of takhalli, tahalli and tajalli, as ecological repentance, ecological movements, and ecological campaigns in mitigating and adapting to climate change. [Prasenjet Duara (2015) menuduh agama-agama samawi sebagai penyebab terjadinya krisis lingkungan dan bencana alam. Tesis Duara mendapat serangan balik dari ilmuwan dan agamawan yang menyatakan bahwa agama memiliki spirit dan ajaran kepedulian terhadap lingkungan. Hanya saja argumen yang mereka bangun masih bersifat teologis, normatif dan teoritis. Kajian ini merupakan antitesa terhadap pernyataan Duara, dan sekaligus menyajikan bukti berdasarkan data-data lapangan yang terjadi pada tiga komunitas sufi. Fokus kajian ini menganalisis aktivisme kaum sufi di Indonesia dalam menjaga bumi, sebagai bentuk respons kaum beragama subtansial terhadap krisis lingkungan akibat perubahan iklim. Melalui prinsip dan mekanisme metode penelitian kualitatif, peneliti berusaha menganalisis tindakan mitigasi dan adaptasi terhadap perubahan iklim yang dilakukan oleh Majelis Zikir Kraton Pekalongan, Jamaah Aoulia Panggang dan Pesan Trend Ilmu Giri Yogyakarta. Data-data diperoleh melalui wawancara, observasi dan dokumentasi dan dianalisis secara interaktif. Hasil kajian mengungkap bahwa perubahan iklim diyakini oleh kaum sufi sebagai otoritas Tuhan yang disebabkan perilaku destruktif manusia. Bagi kaum sufi, mengatasi perubahan iklim harus dimulai dari perubahan cara pandang relasi manusia, alam dan Tuhan. Dalam kasus di tiga komunitas sufi, agama tidak sekedar menjadi doktrin tentang relasi Tuhan dan manusia, melainkan juga petunjuk operasional bagaimana bersinergi dengan alam. Melalui spirit agama yang subtansial, kaum sufi menjaga bumi melalui reaktualisasi narasi takhalli, tahalli dan tajalli, sebagai pertaubatan ekologi, gerakan ekologi, serta kampanye ekologi dalam perilaku mitigasi dan adaptasi terhadap perubahan iklim.]

Male Feminists Promote Gender Equality in Islamic Moderation Perspective Maghfur Ahmad; Siti Mumun Muniroh; Umi Mahmudah
Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 5, No 2 (2021)
Publisher : UIN Sunan Gunung Djati Bandung

This study aimed to analyze the relationship between the role of men in supporting the feminist movement and moderate Islamic teachings among college students in Indonesia. This study used a quantitative approach by distributing questionnaires to 625 respondents who were randomly selected. The independent variable used, namely religious moderation, was measured using four indicators: a sense of nationalism (X1), tolerance (X2), anti-violence (X3), and accommodative attitudes towards local culture (X4). This study examined multiple linear regression analysis to test whether the four problems in Islamic moderation were related to student attitudes towards male involvement in feminism. The results suggested that these four independent variables have a positive and significant effect on student attitudes towards the active role of men in supporting the gender equality movement. Furthermore, an accommodative attitude towards the local culture and a sense of nationalism were known to have the greatest and smallest effects, namely 0.28 and 0.15 respectively. These results indicate that moderate Muslims tend to have a greater acceptance of male feminists. Then, the results also indicated that Muslim students who practised moderate Islamic teachings had realized the importance of male involvement in feminism.

Urban Women, Their Religion, and Response to Environmental Crisis: Empirical Evidence in Green School and Majlis Taklim Ulin Nuha Maghfur Ahmad
Muwazah Vol 12 No 1 (2020)
Publisher : UIN K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/muwazah.v12i1.2591

This study argues against the thesis that environmental crisis occurring today is due to masculine menâ€™s domination over women in managing natural resource. Through an in-depth analysis on environmental conservation movement conducted by women in Pekalongan City, this study is projected to be antithesis on feministâ€™s perspective on the response to environmental crisis issue. This research focuses on the environmental action in religion and genderâ€™s perspective in Green School and Majelis Taklim Ulin Nuha communities. Methodologically, data of this case study research was obtained through observation, interview, and documentation. The result of research shows that the ideology of environmental conservation has diverse paradigms: developmentalistic, constructivistic, and emancipatory. In the context of movement issue and model, urban womenâ€™s action in the research location also provided various topics: education, economics, and social movement, by involving school institution, majelis taklim, and non-government organization (NGO). Urban women in Pekalongan make religion and expedient technology the basis for resolving environment crisis by integrating masculinity into femininity harmoniously.

Indonesian Muslim Youth and the Discourse on the Caliphate System, Islamic State and Sharia-Based Regional Regulations Maghfur Ahmad
Religia Vol 24 No 1 (2021): Author geographical coverage: Malaysia, India, and Indonesia
Publisher : IAIN Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v24i1.4191

This study analyzes the discourse on the caliphate system, the Islamic state, and the Sharia-based regional regulation among Indonesian Muslim youth. After the reform era, the large flow of Islamic studies and political discourse in Indonesia was marked by a big wave of return of Islamic conservatism. The discourse of jihad, caliphs, Sharia-based regional regulation, and the struggle to bring about an Islamic state became lively. This study focuses on millennial young Islamic activists' responses whose join public schools in Pekalongan City, Central Java, Indonesia. With a qualitative approach, this study's data were obtained through interviews, observation, and documentation. The data were analyzed through an interactive analysis tool introduced by Miles and Huberman. The results of this study reveal that Muslim youths have multiple personalities. They want to be entirely religious and apply Islam in all aspects. Still, they are also aware that a state based on Pancasila (Five principles) is the right choice in a pluralistic Indonesian context. This study also found that the majority of Indonesian youths had minimal literacy in the constituent debate on religious and state relations during the formation of the Indonesian state. This fact impacts the lack of awareness, understanding, and contextualization of the caliphate system's discourse, the Islamic state, and the Sharia regulation among Indonesian Muslim youth. On the other hand, the strengthening of textual understanding and the lack of awareness of nationalism literacy are the threat to the sustainability of the Indonesian nationâ€™s future.

KEARIFAN TRADISI ISLAM INDONESIA DALAM HIIFZ AL-BI'AH Maghfur Ahmad
IBDA` : Jurnal Kajian Islam dan Budaya Vol 10 No 1 (2012): IBDA': Jurnal Kajian Islam dan Budaya
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto Purwokerto

This article discusses and analyzes the wisdom in Islam tradition,the juridical implementation and the application of law on protecting theenvironment in Indonesia. The Islamic tradition emphasizes on manâ€™ mainduty; serve the God by keep and protect His creature. The data are collectedby documentation method and they are read by historical analysisand transcendence-structuralism. This article shows that the environmentparadigm and ideology is based on affection principle (rah}mah). The loveto nature in Islamic tradition is brought into reality by harmonizingbehaviour (tawa>zun), between personal right and environmentâ€™s right. Manmay take advantages from the nature but in a good way. Muslims still onâ€˜pseudo-loveâ€™ condition because they still give priority to themselves onobeying the law.

Preserving Local Values in Indonesia: Muslim Student, Moderate Religious, and Local Wisdom Maghfur Ahmad; Siti Mumun Muniroh; Umi Mahmudah
Islamic Studies Journal for Social Transformation ISJOUST Vol 4, No 1, 2020
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat (LP2M) IAIN Pekalongan

This study aims to determine the impact of Muslim student religiosity on local wisdom in Indonesia. This study uses a quantitative approach by distributing questionnaires to 1026 students. The sample is taken based on the purposive sampling technique, which is only targeting Muslim students who practice moderate Islamic teachings. This study uses five dimensions of religiosity, namely spirituality (X1), ideological (X2), intellectual (X3), experiential (X4), and consequential (X5). To estimate the effect of these dimensions, this study applies multiple linear regression models. The results reveal there is a positive relationship between studentsâ€™ religiosity and local wisdom in Indonesia. Empirical evidence also indicates that there are only three dimensions of religiosity that have a positive and statistically significant effect on local wisdom, namely ideological, intellectual, and consequential. Then, the consequential dimension has the highest effect, where the regression coefficient is 1.54. Meanwhile, the dimensions of spirituality and experience are known to have a positive but insignificant effect. The implication is that Muslim students who have an open attitude and are not rigid are very good social assets in preserving the values of local wisdom in Indonesia.

Indonesian Muslim Youth and the Discourse on the Caliphate System, Islamic State and Sharia-Based Regional Regulations Maghfur Ahmad
Religia Vol 24 No 1 (2021): Author geographical coverage: Malaysia, India, and Indonesia
Publisher : UIN K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v24i1.4191

This study analyzes the discourse on the caliphate system, the Islamic state, and the Sharia-based regional regulation among Indonesian Muslim youth. After the reform era, the large flow of Islamic studies and political discourse in Indonesia was marked by a big wave of return of Islamic conservatism. The discourse of jihad, caliphs, Sharia-based regional regulation, and the struggle to bring about an Islamic state became lively. This study focuses on millennial young Islamic activists' responses whose join public schools in Pekalongan City, Central Java, Indonesia. With a qualitative approach, this study's data were obtained through interviews, observation, and documentation. The data were analyzed through an interactive analysis tool introduced by Miles and Huberman. The results of this study reveal that Muslim youths have multiple personalities. They want to be entirely religious and apply Islam in all aspects. Still, they are also aware that a state based on Pancasila (Five principles) is the right choice in a pluralistic Indonesian context. This study also found that the majority of Indonesian youths had minimal literacy in the constituent debate on religious and state relations during the formation of the Indonesian state. This fact impacts the lack of awareness, understanding, and contextualization of the caliphate system's discourse, the Islamic state, and the Sharia regulation among Indonesian Muslim youth. On the other hand, the strengthening of textual understanding and the lack of awareness of nationalism literacy are the threat to the sustainability of the Indonesian nationâ€™s future.

Nahdlatul Ulama’s Maslahah Family Movement for Sustainable Development Goals in Indonesia: Maqasid al-Sharia Perspectives Ahmad, Maghfur; Muniroh, Siti Mumun
Hikmatuna : Journal for Integrative Islamic Studies Vol 10 No 1 (2024): Hikmatuna: Journal for Integrative Islamic Studies, June 2024
Publisher : Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/hikmatuna.v10i1.7262

TThe present study aims to showcase the roles of the Nahdlatul Ulama’s (NU) Maslahah Family Movement (GKMNU) in achieving sustainable development goals (SDGs) from the viewpoint of maqasid al-sharia. Grounded in a qualitative research design, this study focuses on the Maslahah Family Movement in Pekalongan City and Batang Regency, Central Java, Indonesia. Data were garnered through interviews, observation, and documentation. The data were analyzed employing Miles and Huberman’s interactive analysis. Study findings demonstrate that the GKMNU was a pioneering step in building an empowered, qualified, and harmonious family with the principles of maslahah (goodness). The GKMNU in Pekalongan City concentrated more on strengthening education, training, and family counseling, whereas the GKMNU in Batang Regency emphasized aspects of economic literacy. Neither of them did not address issues on welfare, health, and economic empowerment. The problem movement’s performance needs to be optimized regarding participation, management, and program quality even though the construction of maslahah families represents a tangible expression of maqasid al-sharia and as a way of expediting development goals. The theoretical implications of this study support the notion that the maslahah family plays a crucial role in ensuring the achievement of sustainable development goals. The study also provides practical insights into policy and program development that enhances families’ endeavors to participate as agents of change in the direction of the SDGs. This study advances the synergy of integrative Islamic studies, integrating family concerns, Islamic legal principles, and political development strategies in the context of implementing the SDGs through the maqasid al-sharia-based maslahah family program.

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