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All Journal Refleksi: Jurnal Kajian Agama dan Filsafat ISLAMICA: Jurnal Studi Keislaman
Abdul Muis Naharong
Program Studi Falsafah dan Agama Universitas Paramadina, Jakarta
Religion Education Social Sciences

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Jihâd dalam Pandangan Muhammad ‘Abd al-Salâm Faraj Naharong, Abdul Muis
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 (132.576 KB) | DOI: 10.15642/islamica.2010.5.1.26-43

Abstract

Jihâd is one of the Islamic teachings which has been extensively discussed since the last few decades due to the increasing acts of violence perpetrated by some Muslims. This article tries to join this discussion by presenting Muh ammad ‘Abd al-Salâm Faraj’s concept of jihâd and his ideas of Islamic state and Caliphate by referring to his al-Farîd ah al-Ghâ’ibah (the Neglected Duty). We argue that Faraj’s basic perception of the Egyptian politics and society at the time shaped his whole concept of state and Caliphate. We hence contend that his proposal of jihâd is born out of his disappointment of the Egyptian government and even society as far as applying Islamic law is concerned. He uncompromisingly believed that the government and society are hypocrite and apostate for distancing themselves from the divine law of God. This belief prompted four members of Jihâd Organization to which Faraj belongs, to assassinate President Sadat in October 1981. By jihad, Faraj means fighting and confrontation against enemies even through bloodshed. And by enemies he means anyone who is not willing to apply God’s law onearth. The most controversial idea that Faraj has tried to pose is that jihâd is considered to the sixth pillar of Islam, which has to be carried out by each and every member of Muslim ummah.
Terorisme atas Nama Agama Naharong, Abdul Muis
Refleksi: Jurnal Kajian Agama dan Filsafat Vol. 13 No. 5 (2013): Refleksi
Publisher : Faculty of Ushuluddin Syarif Hidayatullah State Islamic University, Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ref.v13i5.915

Abstract

In the wake of 9/11 the role of religion in promoting acts of violence considered as terrorism has been widely discussed by scholars, journalists, and policy makers. Several scholars, however, claim that religion does not have anything to do with terrorism. In their views religion is innocent and victim of unscrupulous political activists. Several others do believe that religion has to do with terrorism because religion has the power to motivate people to do good as well bad things. This article aims to elaborate religious or sacred terrorism or ‘new terrorism’ according to some scholars. The first part of this article tries to elaborate the meanings of ‘terrorism’ and ‘religion’, and to explain its root and trigger causes. The second part tries to discuss the opinions of scholars who claim that religious terrorism is real and not as a mere mask of other worldly interests, to elaborate the characteristics of religious terrorism, and to explain why religious terrorism is mostly associated with Islam.DOI: 10.15408/ref.v13i5.915
New Age: Spiritualitas Orang Perkotaan Naharong, Abdul Muis
Refleksi: Jurnal Kajian Agama dan Filsafat Vol. 11 No. 1 (2009): Refleksi
Publisher : Faculty of Ushuluddin Syarif Hidayatullah State Islamic University, Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ref.v11i1.36935

Abstract

This article examines the phenomenon that occurs in the last two decades in the community in various parts of the world stricken by the fever of spirituality. The various forms of spirituality emerge. This phenomenon is so widely in the West that gave birth to the slogan “Spirituality, yes, Organized religion, no.” One of the movements of this spirituality is New Age, which is a combination of various teachings and practices. The uniqueness of this movement makes the scholars acknowledged that the New Age is difficult to describe. Abdul Muis Naharong tried to describe the New Age which spread to Eastern countries, including Indonesia, due to the globalization process. The spread of ideas and New Age practices take place primarily through the mediation of books imported from the West, and some studies centers established by institutions and individuals in this country. 
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