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All Journal Ulul Albab: Jurnal Studi Islam EGALITA Jurnal Theologia Teosofi: Jurnal Tasawuf dan Pemikiran Islam Al-Tahrir: Jurnal Pemikiran Islam ISLAMICA: Jurnal Studi Keislaman ROTOR: JURNAL ILMIAH TEKNIK MESIN Al-Ihkam: Jurnal Hukum dan Pranata Sosial AT-TURAS: Jurnal Studi Keislaman IJGIE (International Journal of Graduate of Islamic Education) Indonesian Journal of Islamic Communication Ulumuna Tashwirul Afkar Tasamuh: Jurnal Komunikasi dan Pengembangan Masyarakat Islam Islamika Inside: Jurnal Keislaman dan Humaniora Mozaic: Islamic Studies Journal
Fawaizul Umam
Fakultas Ushuluddin Adab Dan Humaniora IAIN Jember
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Menimbang Gagasan Farid Esack Tentang Solidaritas Lintas Agama Umam, Fawaizul
ISLAMICA: Jurnal Studi Keislaman Vol 5, No 1 (2010): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (107.905 KB) | DOI: 10.15642/islamica.2010.5.1.116-128

Abstract

Inter-religious conflict has been part of the history of religions. To the dismay of many, the conflict has escalated from time to time overshadowing the benevolent nature of religions as a blessing for mankind. Hence, instead of addressing the formidable problems of poverty, backwardness, ignorance, injustice, oppression and the like, people of different religions in one way or another are dragged into the acts of violence. It is this unfortunate development in the history of religions that we are interested in discussing by appealing to the ideas of Farid Esack who has established himself as an international scholar of Islam. We portray Esack as a man whose attention is being paid solely to promote the inter-religious dialogue with a single purpose in mind, to push peace and harmony for all regardless of their race and religion. We are particularly interested in developing further the idea of what he calls a “productive dialogue” in which an awareness of religious solidarity constitutes an integral part. We will try to expose the “hermeneutics of awareness” to get a better idea of what Esack is trying to do as far as social harmony is concerned. Within this scheme we will also discuss some other related issues such as the problem of pluralism and liberation. We argue that Esack sees the problem of social harmony as essentially theological and not simply political. It is therefore the task of religion—and not simply of politic—to deal with such problem.
Antara Sab’iyah dan Ghulat: Menakar Ekstremitas Sekte-sekte Shi’ah Melalui Konsep Imâmah Umam, Fawaizul
ISLAMICA: Jurnal Studi Keislaman Vol 2, No 2 (2008): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (140.426 KB) | DOI: 10.15642/islamica.2008.2.2.154-164

Abstract

Extremist discourse is found within the Shi’ite community just as it is also found within the Sunnite group. Within the former, the existence of the sectarian groups –it may be argued- serves as the raison d’ėtre of extremism. These groups emerged first and foremost as a result of the diverging and somewhat conflicting views on the notion of Imāmah; a notion that always forms part and parcel of the Shi’i tenet. This is in addition to the fact that they emerge as a logical result of the doctrinal disparity that members of these group hold on various issues. It is out of these differences however, that the modulation of Shi’ism into the moderates and the extremists -that is the right and the misled Shi’ism as it were- comes into being. What this implies is that that kind of modulation is not simply about the classification and social identification of Shi’ism. It is also about the categorical stigmatization of members of the group toward each other. Hence, the competing truth-claim among them ends up in a seemingly endless political conflict. In this, those who are judged misled such as the Shi’ah Sab’iyah, are often called the “ghulat”. Nonetheless, some scholars argue that the identification of this group as “ghulat” is not due to its misleading tenet, but because of its doctrinal extremism. The more extreme a group becomes, the more misled it is. To me however, this later view is problematic simply because there is no a standardized measure of who is misled and who is not. Vis-à-vis this problem, this paper is destined to investigate the epistemological significance of the word “misleading” that the Shi’ah Sab’iyah is associated with, and is also interested to find out to what extent this group may be rightly called extremist. All this will be done through the serious study on the central tenet of Shi’ism, namely imāmah.
MEMAKNAI KERAGAMAN: The Others dalam Konstruksi Sosial Para Elit Kelompok-kelompok Keagamaan di Kota Mataram Umam, Fawaizul
Jurnal THEOLOGIA Vol 27, No 2 (2016): TEOLOGI ISLAM DAN ISU-ISU KEBANGSAAN
Publisher : Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2016.27.2.931

Abstract

Based on the urgency of the involvement of the groups’ views on the others in any peace initiation, this study attempted (1) to investigate how the leaders of religious groups in Mataram socially constructed the others and (2) to determine the typology of their social constructions by relying on three main paradigms of religiosity (exclusivism, inclusivism, pluralism). The leaders of religious groups were chosen as a major subject because they had contributed significantly to the social dynamics of the Muslims in this city; as religious elites (ulama), they were not only cultural brokers, but also active creators of social change. To analyze their social constructions on the others, this research used the Berger’s social constructionism theory. Their social constructions excavated from purposively selected informants, namely the formal or informal elites of religious groups like the Ahmadiyya, Salafists, Tablighi Jamaat, Shiite, and the traditionalist (Nahdlatul Wathan) and modernist (Muhammadiyah) Islamic groups. It was concluded that their social constructions actually emerged through three moments of dialectic which formed the subjective and objective realities on the others. Through those social constructions, they defined the others. All of their social constructions typologically tended to be exclusive, in certain limits also inclusive, and pluralistic tendencies tended to be absent. Based on the typefication, this study proposed a number of ideal solutions for creating the coexistence of Islamic religious groups in Mataram..Bertolak dari urgensi pelibatan pandangan masing-masing kelompok tentang the others dalam setiap inisiasi perdamaian, studi ini mengkaji (1) konstruksi sosial para elit kelompok-kelompok keagamaan di Kota Mataram tentang the others sekaligus menentukan (2) tipologinya berdasar tiga model utama keberagamaan, yakni eksklusivisme, inklusivisme, dan pluralisme. Para elit dipilih sebagai subjek karena mereka berperan signifikan dalam kelompok masing-masing. Dalam dinamika sosial masyarakat Muslim Kota Mataram, mereka kurang-lebih adalah ulama yang berperan sebagai “makelar budaya” sekaligus kreator aktif perubahan sosial. Untuk memahami konstruksi sosial para elit tentang the others, studi ini menerapkan teori konstruksi sosial Berger. Data utama digali dari para informan yang dipilih secara purposif, yakni mereka yang secara formal maupun informal memimpin kelompok-kelompok keagamaan Islam seperti Ahmadiyah, Salafi, Jama’ah Tabligh, Syi’ah, dan juga kelompok tradisionalis (Nahdlatul Wathan) dan modernis (Muhammadiyah). Hasil kajian menunjukkan bahwa konstruksi sosial mereka muncul lewat tiga momen dialektik yang membentuk realitas subjektif sekaligus objektif tentang the others. Hal itu menentukan cara mereka selaku elit kelompok dalam memaknai dan menyikapi the others. Tipefikasinya menunjukkan, penyikapan mereka tentang the others cenderung eksklusif, dalam batas-batas tertentu inklusif, sementara tendensi pluralistik cenderung absen. Berdasar itu solusi berupa format ideal pengelolaan keragaman bagi penciptaan koeksistensi antarkelompok keagamaan di Kota Mataram diajukan.
Revitalisasi Paradigma Kefilsafatan dalam Tradisi Akademik Perguruan Tinggi Keagamaan Islam Umam, Fawaizul
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 2 (2015): December
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (402.432 KB) | DOI: 10.15642/teosofi.2015.5.2.404-430

Abstract

This article proposed to revitalize a philosophical paradigm in the academic tradition of Islamic Higher Education (IHE) as a scientific endeavor to pave the way for the revival of Islamic civilization. IHE was selected because its academic tradition institutionally is more likely to hold it than other Islamic educational institutions such as pesantren that tends to play a ?prophetic? role as the guardian of religious orthodoxy. The revitalization held to establish three agendas, namely (1) terminating the dichotomous epistem-ology and then moving on an integrative epistemology, (2) applying multidisciplinary approaches in scientific activities, and (3) strengthening the spirit of criticism and freedom of thought as fundamental principles of the scientific dynamics. Due to the academic traditions concerning intellectual praxis, the agendas have to paint the scientific activities in IHE, from design of sciences to norms of intellectual promiscuity. Establishing three agendas into the academic tradition paradigmatically will enable IHE to creat significant contributions to the revival of Islamic civilization in the future. 
IDEOLOGICAL INVOLUTION OF THE ISLAMISTS Umam, Fawaizul
ULUL ALBAB Jurnal Studi Islam Vol 20, No 1 (2019): Islamic Politics and Society
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (401.51 KB) | DOI: 10.18860/ua.v20i1.5714

Abstract

Islamism as one of transnational political Islam ideologies continues to spread throughout the world. Many researchers read the phenomenon of strengthening Islamism solely as part of the Islamic social movements. This article looks at it further as a threat to the social cohesiveness of contemporary society. It intends to describe the Islamism from (1) its genealogy to ideological ideas about the unification of dîn (religion) and dawlah (state) and (2) measuring how relevant that idea is realized in a global and national context and (3) proposing a counter-ideology as a solution. Genealogically, Islamism ideology shows the tendency of revivalism and even fundamentalism, which tries to set Islam as a single system in society life. For contemporary Indonesia concept, the ideology is not only realistic, but is also potentially destructive to the unity, the country-nation awareness, the democracy, and Islam’s mission as raḥmat li al-‘âlamîn. Its deployment can be forestalled by revitalizing an alternative strategic discourse containing Islamic values into every dimension of life in this country. Based on the documentary review, its research findings are expected to enrich the discourse as well as an early warning system for national solidity and religious solidarity, especially in Indonesia.
MEMBACA PERSEPSI, MENAKAR PROSPEK: SEBUAH CATATAN REFLEKTIF TENTANG ULAMA DAN PEMBERDAYAAN PEREMPUAN DI LOMBOK Umam, Fawaizul
EGALITA EGALITA (Vol 2, No 1
Publisher : Pusat Studi Gender UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (244.065 KB) | DOI: 10.18860/egalita.v0i0.1959

Abstract

In the growing debate on gender discourse, religious texts (normative doctrines) is one of primary bases of producing and reproducing theological arguments for the debate particularly on the issue of gender relation in society. Then, religious figures (Ulama) who  pose the “authority” to interpret the text and to build social and religious assumptions (from the texts) on gender issues which influence the prospect and the feature of women empowerment in society become one influential factors for gender equality realization. Therefore, Ulama play significant role in determining social perception on gender in the religious-cultural level of society.
POLA KOMUNIKASI MASYARAKAT DESA SUMBERMULYO DALAM MENJAGA KERUKUNAN MASYARAKAT MULTIKULTURAL Suyitno .; Fawaizul Umam
IJIC: Indonesian Journal of Islamic Communication Vol 3 No 1 (2020): Indonesian Journal Of Islamic Communication
Publisher : Program Studi Komunikasi dan Penyiaran Islam Pascasarjana IAIN Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/ijic.v3i1.619

Abstract

Communication is an activity of humans as social creatures who cannot live without others. Meanwhile, communication is the process of conveying and receiving messages. The purpose of communication is to influence the communicant to do what is meant in the message. Communication can be success if people have closeness or similarity in understanding the message of communication. Otherwise, conflict will occur. A conflict will affect to the harmony. Conflict can be strengthen the harmony or divide a nation. To facilitate the communication process, a pattern (form, model) is needed in communication, especially communication between cultures or between religions. Culture and religion are very vulnerable to create a conflict, so communication between cultures or religions in Indonesia is very needed, since Indonesian is very plural. In other words, the function of communication is to maintain multicultural or multi-religious harmony. The purpose of this study is to determine the communication patterns of the Sumbermulyo community, Pesanggaran sub-district, Banyuwangi regency in maintaining multicultural community harmony. In addition, this study is qualitative. In Determination of informants, it uses snowball techniques, while data are collected by interviews, structured interviews, and documentation. In analysing the data, it starts from data collection, data reduction, data presentation to drawing conclusions. The results of this study shows that the formation of the communication patterns of the Sumbermulyo community is influenced by the great power of Javanese culture. It is able to influence the communication of the Sumbermulyo community to be harmonious.
Sharia Housing: Religious Commodification and the Urban Muslims’ Politics of Space Fawaizul Umam
Tashwirul Afkar Vol. 40 No. 1 (2021): June 2021
Publisher : Lembaga Kajian dan Pengembangan Sumberdaya Manusia

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Abtsrak Perumahan syariah terus bermunculan di berbagai daerah dan semakin diminati terutama oleh kaum muslim urban. Berkat strategi komodifikasi agama yang dijalankan para pengembang, perumahan berlabel syariah itu pelan-pelan menjadi icon bisnis baru di sektor properti. Kehadirannya menjadi penanda simbolik revivalitas konservatisme religius di kalangan muslim urban sekaligus alarm peringatan dini tentang terus menguatnya spirit ideolog islamis di tengah mereka. Yang merisaukan darinya bukanlah skema kepemilikan yang diklaim bebas riba, tetapi tendensi eksklusif yang menjadi basis produksi ruang publik di dalamnya. Gegara tendensi tersebut, ruang sosial perumahan syariah praktis menampilkan segregasi, bahkan hingga tingkat tertentu sering memainkan fungsi demarkasi sosial. Kondisi ini tentu potensial menyuburkan intoleransi sekaligus mengancam koeksistensi sosial antarpenghuni atau antara penghuni dan warga sekitar perumahan. Sementara, pada saat yang sama, hal itu juga dimanfaatkan kaum muslim urban yang berideologi islamis untuk menjalankan agenda politik ruang, yakni menginstitusionalisasi spirit Islamisme di ruang publik perumahan melalui institusi keluarga. Inilah efek samping komodifikasi agama dari bisnis perumahan syariah. Artinya, ini bukan semata persoalan etika bisnis yang mendesakralisasi agama sebatas komoditas, tapi juga masalah politik ruang yang memfasilitasi Islamisme untuk mendelegitimasi eksistensi Negara Kesatuan Republik Indonesia (NKRI). Abstract The demand of Sharia housing intensely emerge in various cities with urban moslem population. The Sharia-labeled housing has gradually become a new business icon in the property sector due to the religious commodification strategy by developers. Its presence is a symbolic sign of the revival of religious conservatism. This leads to the potential problem of exclusivism in residential life style, as Sharia housing often seems implementing segregation in social spaces. This potentially create intolerances and threaten social coexistence among Sharia housings residents and/or between the residents and surrounding communities. Meanwhile, the urban Islamists have shown an agenda of the politics of space, namely institutionalizing the Islamism spirit in the public sphere of Sharia housing through family institutions. This paper argues that these potential problems are is a side effects of the religious commodification in the Sharia housing business. This is not just a matter of business ethics, but it potentially desacralizes religion so as to be a mere commodity. What is more, it can be a catalyst of the politics of space which facilitates Islamism to delegitimize the existence of the Unitary State of the Republic of Indonesia.
MEMAKNAI KERAGAMAN: The Others dalam Konstruksi Sosial Para Elit Kelompok-kelompok Keagamaan di Kota Mataram Fawaizul Umam
Jurnal Theologia Vol 27, No 2 (2016): TEOLOGI ISLAM DAN ISU-ISU KEBANGSAAN
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2016.27.2.931

Abstract

Based on the urgency of the involvement of the groups’ views on the others in any peace initiation, this study attempted (1) to investigate how the leaders of religious groups in Mataram socially constructed the others and (2) to determine the typology of their social constructions by relying on three main paradigms of religiosity (exclusivism, inclusivism, pluralism). The leaders of religious groups were chosen as a major subject because they had contributed significantly to the social dynamics of the Muslims in this city; as religious elites (ulama), they were not only cultural brokers, but also active creators of social change. To analyze their social constructions on the others, this research used the Berger’s social constructionism theory. Their social constructions excavated from purposively selected informants, namely the formal or informal elites of religious groups like the Ahmadiyya, Salafists, Tablighi Jamaat, Shiite, and the traditionalist (Nahdlatul Wathan) and modernist (Muhammadiyah) Islamic groups. It was concluded that their social constructions actually emerged through three moments of dialectic which formed the subjective and objective realities on the others. Through those social constructions, they defined the others. All of their social constructions typologically tended to be exclusive, in certain limits also inclusive, and pluralistic tendencies tended to be absent. Based on the typefication, this study proposed a number of ideal solutions for creating the coexistence of Islamic religious groups in Mataram..Bertolak dari urgensi pelibatan pandangan masing-masing kelompok tentang the others dalam setiap inisiasi perdamaian, studi ini mengkaji (1) konstruksi sosial para elit kelompok-kelompok keagamaan di Kota Mataram tentang the others sekaligus menentukan (2) tipologinya berdasar tiga model utama keberagamaan, yakni eksklusivisme, inklusivisme, dan pluralisme. Para elit dipilih sebagai subjek karena mereka berperan signifikan dalam kelompok masing-masing. Dalam dinamika sosial masyarakat Muslim Kota Mataram, mereka kurang-lebih adalah ulama yang berperan sebagai “makelar budaya” sekaligus kreator aktif perubahan sosial. Untuk memahami konstruksi sosial para elit tentang the others, studi ini menerapkan teori konstruksi sosial Berger. Data utama digali dari para informan yang dipilih secara purposif, yakni mereka yang secara formal maupun informal memimpin kelompok-kelompok keagamaan Islam seperti Ahmadiyah, Salafi, Jama’ah Tabligh, Syi’ah, dan juga kelompok tradisionalis (Nahdlatul Wathan) dan modernis (Muhammadiyah). Hasil kajian menunjukkan bahwa konstruksi sosial mereka muncul lewat tiga momen dialektik yang membentuk realitas subjektif sekaligus objektif tentang the others. Hal itu menentukan cara mereka selaku elit kelompok dalam memaknai dan menyikapi the others. Tipefikasinya menunjukkan, penyikapan mereka tentang the others cenderung eksklusif, dalam batas-batas tertentu inklusif, sementara tendensi pluralistik cenderung absen. Berdasar itu solusi berupa format ideal pengelolaan keragaman bagi penciptaan koeksistensi antarkelompok keagamaan di Kota Mataram diajukan.
Revitalisasi Paradigma Kefilsafatan dalam Tradisi Akademik Perguruan Tinggi Keagamaan Islam Fawaizul Umam
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 2 (2015): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (402.432 KB) | DOI: 10.15642/teosofi.2015.5.2.404-430

Abstract

This article proposed to revitalize a philosophical paradigm in the academic tradition of Islamic Higher Education (IHE) as a scientific endeavour to pave the way for the revival of Islamic civilization. IHE was selected because its academic tradition institutionally is more likely to hold it than other Islamic educational institutions such as pesantren that tends to play a “prophetic” role as the guardian of religious orthodoxy. The revitalization held to establish three agendas, namely (1) terminating the dichotomous epistemology and then moving on an integrative epistemology, (2) applying multidisciplinary approaches in scientific activities, and (3) strengthening the spirit of criticism and freedom of thought as fundamental principles of the scientific dynamics. Due to the academic traditions concerning intellectual praxis, the agendas have to paint the scientific activities in IHE, from the design of sciences to norms of intellectual promiscuity. Establishing three agendas into the academic tradition paradigmatically will enable IHE to create significant contributions to the revival of Islamic civilization in the future.
Co-Authors Adi Pratama Ahmadiono, Ahmadiono Aminullah Aminullah Amrulloh, Moh. Asyiq Dwiki Nur Halimi Faizin, M. Khoirul Ikhwanul Qiram Jali, Hasan Kholidi, Iqbal Moh Choirul Anam Mohamad Barmawi Mohammad Ali Al Humaidy Rahman, Fathor Safrudin Edi Wibowo Suyitno . Wazis, Kun Yasmin, Arini Dina