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HIJRA COMMUNITY AND RELIGIOUS MODERATION AMONG MILLENNIALS IN SOLORAYA Mibtadin, Mibtadin
al-Balagh : Jurnal Dakwah dan Komunikasi Vol. 8 No. 2 (2023): December 2023
Publisher : Fakultas Ushuluddin dan Dakwah UIN Raden Mas Said Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22515/albalagh.v8i2.7592

The development of the hijra community in Soloraya has significantly influenced all societal levels, particularly the millennial generation. This research aims to identify the model of religious moderation within the millennial generation in Soloraya, focusing on the hijra community, especially the Legawa and Bi-Adzab communities. Employing a descriptive qualitative approach, the analysis utilizes an interactive model encompassing data reduction, delivery, and conclusion drawing. The Legawa and Bi-Adzab hijra communities leverage public spaces for discourse, promoting a moderate, friendly, and welcoming interpretation of religion. Legawa and Bi-Adzab encourage Islam to enter deep into the public sphere so that it can access facilities properly so as not to threaten democracy and pluralism. These communities advocate for a deeper integration of Islam into the public sphere, ensuring proper access to facilities without compromising democracy and pluralism. Legawa and Bi-Adzab have become symbols of cultural resistance against Islamic movements advocating takfiri ideology and the Islamic caliphate, which are less accommodating of local traditions deemed laisa minal Islam. These communities prioritize local religious traditions in their activities, aiming to shape identity and enhance moral values. They serve as spiritual spaces that strengthen faith and promote a universal respect for local customs. The ultimate goal of Legawa and Bi-Adzab is to elevate the spirituality and religious devotion of the millennial generation.

Kesenian Hadrah, Ekspresi Keagamaan, dan Budi Pekerti Potret Ekstrakurikuler Rebana SD Muhammadiyah 23 Semanggi Surakarta Mibtadin, Mibtadin; Wakit, Wakit; Wibowo, Prasetyo Adi Wisnu; Kurniawan, Rio
Jurnal Pendidikan dan Humaniora Vol 3, No 2 (2026): April 2026
Publisher : STKIP Harapan Bima

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.56842/jpk.v3i2.994

Tradisi hadrah merupakan salah satu dari kesenian budaya musik tradisional Islam yang ada di Indonesia. Dalam tradisi hadrah tersirat nilai terkait dengan aspek pendidikan Islam seperti aqidah, akhlak, ibadah, dan sosial. Artikel ini melihat bagaimana kegiatan ekstrakurikuler hadrah di SD Muhammadiyah 23 Semanggi Surakarta sebagai ekspresi keagamaan dalam membentuk karakter siswa. Penelitian ini kualitatif deskriptif, pengumpulan data dilakukan melalui observasi terlibat, wawancara mendalam, dan dokumentasi. Penelitian menunjukkan bahwa ekstrakurikuler hadrah di SD Muhammadiyah 23 berpengaruh positif pada perkembangan aqidah, ibadah, akhlak, dan sikap sosial siswa. Hadrah menjadi media pembentukan karakter melalui syi’iran dan shalawat yang meningkatkan keimanan serta menanamkan nilai tauhid dan kecintaan kepada Rasulullah SAW. Kegiatan ini juga membentuk akhlak mulia seperti sopan santun, tutur kata baik, serta sikap saling menghargai, tolong-menolong, dan memperkuat ukhuwah. Selain itu, hadrah berperan dalam melestarikan tradisi Islam lokal yang dinamis dan relevan dengan perkembangan zaman. Sebagai bentuk kecerdasan spiritual, hadrah membumikan nilai-nilai Islam dalam kehidupan masyarakat. Lebih jauh, hadrah menjadi ruang ekspresi keagamaan yang melampaui simbol, mencerminkan Islam yang universal dan rahmatan lil ‘alamin, serta meningkatkan kecintaan siswa kepada Nabi Muhammad SAW.

MENDIDIK TANPA MENGGURUI: MENGGUGAT CARA KITA MEMAHAMI PENDIDIKAN DALAM ISLAM Hanna Haerany; Mibtadin
Integrative Perspectives of Social and Science Journal Vol. 3 No. 05 Mei (2026): Integrative Perspectives of Social and Science Journal
Publisher : PT Wahana Global Education

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

Artikel ini membahas konsep pendidikan dalam perspektif Islam dengan fokus pada kritik terhadap metode menggurui yang masih banyak diterapkan dalam praktik pembelajaran. Pendidikan dalam Islam tidak hanya menekankan penguasaan ilmu, tetapi juga pengembangan akhlak, karakter, dan tanggung jawab sosial siswa sehingga ilmu yang diperoleh dapat bermanfaat bagi diri sendiri maupun masyarakat. Kajian ini menggunakan pendekatan kualitatif dengan memanfaatkan data sekunder berupa literatur, jurnal, buku, dan artikel ilmiah yang relevan untuk menelaah prinsip-prinsip pendidikan Islam serta implementasi metode pengajaran yang mendukung atau menghambat pembelajaran. Hasil kajian menunjukkan bahwa metode menggurui cenderung membuat siswa pasif, menurunkan motivasi intrinsik, dan menghambat kemampuan berpikir kritis. Alternatif pedagogis yang lebih efektif meliputi pembelajaran partisipatif, diskusi, proyek, studi kasus, serta refleksi yang mendorong siswa aktif, kreatif, dan bertanggung jawab. Guru berperan sebagai fasilitator yang membimbing, mendampingi, dan menumbuhkan rasa ingin tahu siswa, bukan sekadar penyampai materi. Integrasi antara literasi kritis, nilai moral, dan praktik kehidupan nyata menjadi kunci pembelajaran yang holistik, relevan, dan transformatif. Artikel ini menyimpulkan bahwa pendidikan Islam yang ideal mampu membentuk generasi yang cerdas secara intelektual, matang secara emosional, dan berakhlak mulia.

Melawan Stereotip pada Generasi Z dalam Pemberitaan Project Multatuli Serial #UnderprivilegedGenZ Nuriyah Hanik Fatikhah; Asti Kurniawati; Mibtadin Anis Ahmad
Jurnal Studi Pemuda Vol 14, No 2 (2025): Kaum Muda, Pengakuan dan Perlawanan di Era Global
Publisher : Universitas Gadjah Mada

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/studipemudaugm.111715

Perceptions of Generation Z are often framed negatively, portraying them as lazy, spoiled, disloyal, and overly dependent on technology. These perspectives are generally produced by older generations and reinforced by state institutions and mainstream media. Within youth studies, such labeling is understood as a social construction emerging from intergenerational power relations that overlook the diversity of young people’s experiences shaped by social class, gender, and access to resources. This study analyzes Project Multatuli’s efforts to construct a counter-discourse through the #UnderprivilegedGenZ series. It employs Antonio Gramsci’s theory of counter-hegemony, Norman Fairclough’s critical discourse analysis to examine textual, discursive, and social practices, and a youth studies perspective to contextualize the construction of generational narratives. The findings show that Project Multatuli represents lower-class Generation Z individuals as subjects living within structural inequalities while maintaining agency. This narrative challenges the dominant, homogenizing, and moralistic portrayals in mainstream media and shifts public debate from individualized stereotypes toward an analysis of the social injustices shaping young people’s lives.

Melawan Stereotip pada Generasi Z dalam Pemberitaan Project Multatuli Serial #UnderprivilegedGenZ Nuriyah Hanik Fatikhah; Asti Kurniawati; Mibtadin Anis Ahmad
Jurnal Studi Pemuda Vol 14, No 2 (2025): Kaum Muda, Pengakuan dan Perlawanan di Era Global
Publisher : Universitas Gadjah Mada

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/studipemudaugm.111715

Perceptions of Generation Z are often framed negatively, portraying them as lazy, spoiled, disloyal, and overly dependent on technology. These perspectives are generally produced by older generations and reinforced by state institutions and mainstream media. Within youth studies, such labeling is understood as a social construction emerging from intergenerational power relations that overlook the diversity of young people’s experiences shaped by social class, gender, and access to resources. This study analyzes Project Multatuli’s efforts to construct a counter-discourse through the #UnderprivilegedGenZ series. It employs Antonio Gramsci’s theory of counter-hegemony, Norman Fairclough’s critical discourse analysis to examine textual, discursive, and social practices, and a youth studies perspective to contextualize the construction of generational narratives. The findings show that Project Multatuli represents lower-class Generation Z individuals as subjects living within structural inequalities while maintaining agency. This narrative challenges the dominant, homogenizing, and moralistic portrayals in mainstream media and shifts public debate from individualized stereotypes toward an analysis of the social injustices shaping young people’s lives.

The Role of Hanacaraka Wonogiri Islamic Boarding School in Empowering The Community to Preserve Javanese Culture Wakit, Wakit; Mibtadin, Mibtadin; Wibowo, Prasetyo Adi Wisnu
Javanologi: International Journal of Javanese Studies Vol 7, No 1 (2023): Javanologi Volume 7 No. 1: December
Publisher : Pusat Unggulan Ipteks Javanologi Universitas Sebelas Maret

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20961/javanologi.v7i1.84121

The existence of Islamic boarding schools in society is not only an Islamic educational institution but also develops local Pesantren culture as an effort to develop society and maintain the preservation of Javanese culture. What are the efforts of the Hanacaraka Islamic Boarding School in empowering the community to preserve Javanese culture? This research is descriptive qualitative; data collection was carried out through observation, deep interviews, and documentation about the religious education of the Hanacaraka Islamic Boarding School. Data analysis uses an interactive analysis model: data reduction, data delivery, and conclusion drawing. Hanacaraka Islamic Boarding School is a modern Javanese cultural-style Islamic boarding school founded in Wonogiri in 2010. The Hanacaraka Islamic Boarding School aims to preserve Javanese culture and local wisdom, strengthening Islamic and Indonesian discourse. Hanacaraka Islamic Boarding School, as a center for community empowerment, is a driving force for social, cultural, and religious change. The character of the Hanacaraka Islamic Boarding School, which is integrated with society, becomes a cultural and Islamic filter for developments in the world outside itself. The Hanacaraka Islamic Boarding School carries out two mandates, al-amanah al-diniyah, and al-amanah al-tsaqofah, so there is no conflict between religion and culture. The distinctive character of the Hanacaraka Islamic Boarding School, which is based on Javanese culture, provides an important understanding for the community that Islam and Javanese culture do not have to be confronted. Religion and culture are like two sides of a coin that strengthen each other. Religion is a source of values, soul, and spirit, while Javanese culture provides a forum for developing these values. Hanacaraka Islamic Boarding School is a washilah for passing on Javanese culture to the millennial generation and society in general through training in Javanese gamelan, puppetry, and forming Mandraguna klenengan. Apart from that, Javanese culture is also used as nadhoman to carry out Islamic da'wah through songs and gamelan. Formal education through a local content curriculum is routinely carried out by the Hanacaraka Islamic Boarding School community and students, practicing Javanese culture such as gamelan, klenengan, wayangan, and Javanese syi'iran. Meanwhile, through non-formal education, preserving Javanese culture using Javanese poetry or songs containing direct religious teachings maintains culture so it does not become timeless.

Wayang and Islamic Values: a Discourse Mibtadin, Mibtadin; Masfiah, Umi
Javanologi: International Journal of Javanese Studies Vol 5, No 2 (2022): Javanologi Volume 5 No. 2: June
Publisher : Pusat Unggulan Ipteks Javanologi Universitas Sebelas Maret

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20961/javanologi.v5i2.67935

This article tries to see what the acculturation of wayang and Javanese culture is and what is the influence of wayang on Javanese people's behavior. This study uses qualitative research methods described descriptively. It is expected to be able to reveal the meaning that exists from the thoughts and actions of the object of research. For the delivery to be more open and natural, it is presented with a descriptive-analytical model. There are three steps of qualitative data processing, namely data reduction, data presentation, and drawing conclusions and verification. A puppet is a picture of human nature with all its behavior. In a moral sense, wayang is defined as a fairy tale about the story of a good character in the form of a hero fighting a bad character. Wayang is a portrait of life containing sanepa, piwulang, and pituduh. Wayang contains habits of life, and human behavior experienced from birth, life, and death, all of which are natural processes. Puppets became a medium of Islamic development by Sunan Kalijaga as a cultural da'wah that embeds Islam in the culture of society. Wayang by Sunan Kalijaga keeps it as a space for spirituality to encourage the spirit which is expected to encourage the Javanese people to be patient, trustful, and istiqomah (Consistent). Wayang is an effective da'wah (preaching) medium for the Javanese community in which it contains eastern aesthetic elements such as balance, unity, philosophy of life, ethics, and spirituality. Wayang is an emphasis on the balance of the microcosm and macrocosm, which has a balance between God, humans and other living beings, government and people, and symbols as the essence of being. Wayang is a way of life (mabda al-hayah) for the Javanese people to achieve the perfection of life seen where the view is centered on the concept of harmony. This concept is built on two main foundations: the need to avoid conflict and have an attitude of living in harmony. Both attitudes toward life must be carried out based on a respectful attitude that aims to create harmony in life. Puppets, in principle, seek to encourage the process of memayu hayuning pribadi (personal beautification), memayu hayuning keluarga (family beautification), memayu hayuning bangsa (national beautification), dan memayu hayuning bawana (global beautification).

Women and Rural Sufism Movements: Portrait of the Female Yassin Pilgrims “Al-Hidayah” Bangunrejo Kidul Village Mibtadin, Mibtadin
Javanologi: International Journal of Javanese Studies Vol 6, No 1 (2022): Javanologi Volume 6 No. 1: December
Publisher : Pusat Unggulan Ipteks Javanologi Universitas Sebelas Maret

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20961/javanologi.v6i1.71588

Religious traditions in rural areas, one of which is yassinan became a medium for women's religious expression through spiritual groups such as the female yassin pilgrims “Al-Hidayah.” How yassin putri “AlHidayah” of Bangunrejo Kidul community in developing personal spirituality and humanity. Descriptive qualitative research methods, using a sociology of religion approach, and data analysis through interactive analysis models include data reduction, data submission, and drawing conclusions. The yassinan tradition is a tradition that has been passed down for generations in the community of Bangunrejo Kidul Kedunggalar Ngawi Village. This tradition has the benefit of two values, namely: first, the religious value in the form of habl min Allah as a religious expression to train and accustom the pilgrims of yassin putri and the community to read kalimah ţayyibah, dhikr, prayer, shalawat, and chant quranic verses intended to get ridho Allah Swt. This tradition is carried out every Thursday in addition to praying for the dead, it also provides spiritual comfort, tranquility, coolness of heart, and increased faith of the community. Second, social values in the form of habl min nas strengthen social ties, strengthen the ropes of silaturrahmi, ngraketake taline kekadangan to realize ukhuwah Islamiyah, ukhuwah wathoniyah, and ukhuwah insaniyah. The existence of an emotional bond of "yassin pilgrims " is able to foster a sense of brotherhood, social interaction, and unity of Muslims in the community of Bangunrejo Kidul Village.Keywords : Rural Sufism, the Female Yassin Pilgrims, Al-Hidayah, Social Piety

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