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The Role of Ulama and Muslim Networks in Countering Radicalism Siddiq, Akhmad; Imama, Lely Shofa
Nadwa: Jurnal Pendidikan Islam Vol. 18 No. 1 (2024): Nadwa: Jurnal Pendidikan Islam
Publisher : FITK UIN Walisongo

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The accumulation of religious temperament can affect human interaction. In the context of religious behavior, Islam addresses two terms known as al-ifrāṭ (excess) and al-tafrīṭ (neglect). The first refers to the exorbitance of the individual in experiencing and expressing his religiosity, while the second means ignoring a certain religious order easily. Both are conflictual. In terms of inter-religious interaction, believers' excessive religiosity could neglect others' religiosity. In this regard, some people tend to avoid the presence of others due to their excessive religious confession. This research explores religious networks conducted by Muslim organizations in Pamekasan, Madura, that could bridge inter-religious relations between Muslims and others, especially between Muslims and Christians. Through observation and in-depth interviews, this research describes the so-called religious excessiveness that could lead religious believers to respect different religions and faiths. The paper found that the ulama network could become an effective medium to reduce religious excessiveness and promote religious moderation.

The Role of Ulama and Muslim Networks in Countering Radicalism Siddiq, Akhmad; Imama, Lely Shofa
Nadwa: Jurnal Pendidikan Islam Vol. 18 No. 1 (2024): Nadwa: Jurnal Pendidikan Islam
Publisher : Faculty of Education and Teacher Training, Universitas Islam Negeri Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/nw.2024.18.1.20232

The accumulation of religious temperament can affect human interaction. In the context of religious behavior, Islam addresses two terms known as al-ifrāṭ (excess) and al-tafrīṭ (neglect). The first refers to the exorbitance of the individual in experiencing and expressing his religiosity, while the second means ignoring a certain religious order easily. Both are conflictual. In terms of inter-religious interaction, believers' excessive religiosity could neglect others' religiosity. In this regard, some people tend to avoid the presence of others due to their excessive religious confession. This research explores religious networks conducted by Muslim organizations in Pamekasan, Madura, that could bridge inter-religious relations between Muslims and others, especially between Muslims and Christians. Through observation and in-depth interviews, this research describes the so-called religious excessiveness that could lead religious believers to respect different religions and faiths. The paper found that the ulama network could become an effective medium to reduce religious excessiveness and promote religious moderation.

Islamic Activism and Habermas' Theory of Strategic Action: a Case of Parade Tauhid in Jakarta Siddiq, Akhmad
DINIKA : Academic Journal of Islamic Studies Vol. 1 No. 1 (2016)
Publisher : Universitas Islam Negeri Raden Mas Said Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22515/dinika.v1i1.1

Capturing the case of Parade Tauhid in Indonesia, this paper aims to describe embodied relationship between religion (Islam) and politics. As part of social action, Islamic activism provides variety of contention which is practiced in the name of “Islam”: ideologically, structurally, and purposely. Within his explanation of communicative action theory, Habermas acknowledges what so-called as “strategic action” which can be defined as every action oriented to success under the aspect of rational choice and assess the efficacy of influencing decisions or positions of rational opponent. In this context, Parade Tauhid is perceived to be conducted for reaching several political and theological purposes based on rational choices, although it is practiced by performing religious event. This paper attempts to describe definition of Islamic activism, explore the event of Parade Tauhid, and analyze the parade using Habermas’s theory of strategic action.

Peran Kiai Dalam Pemilukada Di Pamekasan 2008 Siddiq, Akhmad
Jurnal Review Politik Vol. 2 No. 1 (2012): Juni
Publisher : Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

The social structure of Madurese society gives a high position to kyai for playing roles both politics and religion, as well as social and culture fields. Roles they say “bhepa’ bhebu’ guruh ratoh.” These affirms that Madurese people should regard parent first, then teacher (kyai), and at last ruler (ratoh). Yet, practically, people give more affection, loyalty, devotion, and dedication for the kyai than to their parent. From this reality, this paper aims to elucidate the inter-connection between politics and religion, in the process of local election of Pamekasan 2008. It articulates how the kyai intensively participated in local election using both social and religious domains. The study showed that the roles of the religion, social structure, and politics “communicate” each other.b

Otoritas Karismatik Dalam Pembentukan Ruang Sakral: Studi Kasus Abah Guru Sekumpul Di Martapura -, A Gaus Rafsanjani; Siddiq, Akhmad
Empirisma: Jurnal Pemikiran dan Kebudayaan Islam Vol. 35 No. 1 (2026): Empirisma: Jurnal Pemikiran dan Kebudayaan Islam
Publisher : Prodi Studi Agama-agama Fakultas Ushuluddin dan Dakwah IAIN Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/empirisma.v35i1.3739

Martapura is renowned as a religious city imbued with sacred values. The collective awareness of the community regarding the figure of Abah Guru Sekumpul has led the entire urban space to be regarded as sacred, not merely the area surrounding his tomb. illustrates how religion functions to create social order through symbols, rituals, and solidarity. This research applies a qualitative approach through literature review, field observation, and interviews with communities in South Kalimantan. Previous studies mostly examine rituals or religious figures in isolation and rarely explore how sacredness expands into a city-wide collective identity. Research that connects the sacred–profane concept with urban spatial dynamics in Martapura also remains limited. Within the framework of Émile Durkheim's sacred–profane theory, this phenomenon The study reveals that the sacredness of Martapura is shaped by social interactions, Islamic boarding school (pesantren) education, and local government policies that instill religious values in daily life. This sacralization process occurs through the internalization of religious values in social interactions across both younger and older generations, thereby transcending the physical boundaries of the tomb and evolving into a collective identity of the local community. The tomb of Abah Guru Sekumpul serves as a spiritual center that binds the community together through mechanical solidarity grounded in morality and spirituality. This sacredness renders Martapura not only a religious city but also a living social space sustained by its residents' shared consciousness of divine values and Islamic tradition.

Muslim-Christian Coexistence in Southeast Asia: A Comparative Study of the Philippines and Indonesia Demalon, Bai Honey; Siddiq, Akhmad
Religió Jurnal Studi Agama-agama Vol. 16 No. 1 (2026): March
Publisher : Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/religio.v16i1.3870

This article examines how historical power relations and state approaches to religious diversity shape Muslim–Christian coexistence in Southeast Asia. Positioned within scholarship on interfaith relations and peacebuilding, the study argues that colonial legacies, political governance, and institutional arrangements largely determine patterns of coexistence. Using a comparative qualitative approach, the paper analyzes interfaith relations in the Bangsamoro Autonomous Region in Muslim Mindanao (BARMM) and Indonesia through historical contextualization and institutional comparison. In the Southern Philippines, Islam existed as an established political and social order before Spanish and American colonization; however, colonial rule transformed religious identity into a marker of political domination and resistance. As a result, contemporary peacebuilding in BARMM emphasizes political autonomy and structural redress, while interfaith dialogue plays a secondary role. In contrast, Indonesia has developed a model of institutionalized religious pluralism grounded in the Pancasila ideology, constitutional frameworks, and formal interfaith bodies such as the Forum Kerukunan Umat Beragama (FKUB). The findings indicate that durable interfaith coexistence depends on the alignment of historical justice, shared civic ideology, and sustained institutional dialogue.

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