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INDONESIA
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin
Published by Universitas Islam Negeri Sunan Kalijaga Yogyakarta
ISSN : 14113775     EISSN : 25484729     DOI : https://doi.org/10.14421/esensia
Core Subject : Religion, Humanities, Social,
Religion Humanities Social Sciences
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin is a multidisciplinary journal that publishes articles of the highest quality and significance in all areas of Islamic theology (uṣūl al-dīn). The journal covers research on the immense significance of Islam in the context of religious life to which it has delivered unique perspectives, approaches, and ranges of contributions that are of abiding interest. ESENSIA encourages the exchange of ideas between experts, scholars, researchers, practitioners, clerics, and students who are active in all areas of Islamic theology and the multidisciplinary field. Research areas covered in the journal: 1. Comparative religions and socio-religious dynamics 2. Digital culture among Muslim cyber-communities 3. Islamic philosophy and mysticism 4. Islamic-theological literature and literary criticism 5. Islamism, communal discernment, and indigenous spiritual practices 6. Muslim minorities and religious citizenship ESENSIA offers authors and readers high visibility, broader readership, clear copyediting, rigorous peer-review, and independence from competing interests. In addition to research articles, ESENSIA also covers research in the form of fieldwork investigations or ongoing reports. In this way, the journal aims to be the voice of the worldwide Islamic-theological community.
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 247 Documents
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Religious Tolerance in the Quran and Sunnah and the Importance of Its Application in Indonesiaالتسامح الديني في ضوء القرآن والسنة وأهمية تطبيقه في اندونيسيا Umma Farida
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 20 No. 1 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v20i1.1747

Abstract

This article aims at explaining the concept of religious tolerance according to the Quran and Sunnah, considering that many Indonesian people do not understand these Islamic teachings. They live in different islands with the diversity of religions, races, and cultures that can be a valuable asset for the building of multicultural Indonesia, while also potentially causing the social conflicts that divide their unity. Islam, as the religion of mercy for the worlds, provided the foundations for the importance of recognizing the religious, ethnic and cultural diversity. The Qur'an and Sunnah called to the religious tolerance, compassion, and harmony between Muslims and others, and forbade them from insulting the polytheists because the method of Prophetic call is far from coercion and fanaticism. The Prophet PBUH was the most salient and glorified of the conduct of peace and tolerance. He is the leader of the first nonviolent peaceful movement in the history of the world and the champion of peace. If the religious tolerance is being built as Islam has decided, then noble universal values such as justice, humanity, peace, and human well-being can be enforced, along with harmony and peace among the religions in Indonesia. تهدف هذه المقالة تبيين مفهوم التسامح الديني وشرحه وفقا للقرآن الكريم والسنة النبوية الشريفة، بالنظر إلى الواقع الذي يدل على أن الكثير من المسلمين لايفهمون هذه التعاليم الإسلامية بما فيهم الشعب الإندونيسي. إنهم يعيشون في الجزر المختلفة بتنوع الأديان والأعراق والثقافات. ويمكن أن يكون هذا التنوع رصيدا قيما لبناء اندونيسيا متعددة الثقافات، وفي نفس الوقت يحتمل أيضا أن يسبب الصراعات الاجتماعية التي تفرق وحدتهم.لقد وفر الإسلام كدين الرحمة للعالمين الأسس لأهمية الاعتراف بالتعددية الدينية والعرقية والثقافية وتنوعها، وهي ظاهرة ضرورية اقتضتها الفطرة الإنسانية واستلزمتها التنشئة الاجتماعية. وقد دعت الآيات القرآنية والأحاديث النبوية خير دعوة علمية وعملية إلى التسامح الديني والتراحم والتآلف بين المسلمين وغيرهم، وحرمتهم عن سَبّ المشركين وشتم عقائدهم، وذلك لأن أسلوب الدعوة المحمدية بعيدة كل البعد عن الإكراه والتعصب. فالنبي صلى الله عليه وسلم كان أبرز تجلٍّ ومصداق لسلوك منهجية السلام والتسامح، وهو صلى الله عليه وسلم قائد الحركة السلمية اللاعنفية الأولى في تاريخ العالم، وحامل راية السلم والسلام. واذا تم بناء التسامح الديني كما قرره الإسلام، فمن المتوقع أن القيم العالمية النبيلة، مثل الحق والعدالة والإنسانية والسلام ورفاهية البشرية يمكن إنفاذها، بجانب تحقيق الوئام والسلام بين المتدينين في إندونيسيا.
Extraordinary Women: (Harmony of Ibadah and Aqidah in Inventing the Perfection of Ramadan at the Salat Empat Puluh in Sijunjung) Salma Salma; Jarudin Jarudin
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 20 No. 1 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v20i1.1775

Abstract

The study aimed to analyze the activities and understandings of Muslim women in Sijunjung region accompanying the implementation of Ramadan fasting with salat empat puluh. The Salat empat puluh is the name/term of the activity because it is carried out for 40 (forty) days throughout Ramadan month and added 10 days before or after it. The data were obtained by observing the activity of salat empat puluh in 7 mosques/musallas/suraus in Sijunjung region during Ramadan in 2018 and also by interviewing several imams and women who were the members of the salat empat puluh. The qualitative data analysis was conducted descriptively through reducing, displaying and verification (drawing conclusions). The result of the study showed that the activity was dominantly done by women. These women were at menopause age but economically still very productive. During the days they worked in the fields, farms, and stalls, and in the evening they stayed in mosques or musallas to do salat in congregation, to substitute the congregational salat that were left behind, to read Qur`an, to study fiqh, Qur'an exegesis and to discuss the issues of tauhid. During those 40 days they never left salat in congregation, avoided immoral acts and really brought themselves closer (taqarrub) to Allah. When someone left the salat in congregation and did not replace it in the salat i'adah, then they considered that the salat empat puluh was invalid and no longer had the same value as those who completed it. In those 40 days these women showed the height of their faith and humanity quality in front of God.
Deradicalization and Formation of Public Attitudes of Islamic Boarding School (Pesantren) in Sukoharjo, Indonesia arkanudin budiyanto; Subejo Subejo; Samsul Maarif
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 21 No. 1 (2020)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v21i1.1806

Abstract

The spread of religious radicalism in Indonesia has pervaded all levels of society without being able to be sorted are rigid. Responding to the situation, the government does the de-radicalization program, included Pesantren. This study aims to identify the communication strategy, internal and external factors in shaping public attitudes of Islamic Boarding School (Pesantren) towards the de-radicalization of religious with quantitative and qualitative approaches. The data collection is done by observation, interviews, questionnaires, and focus group discussions. Quantitative analysis tools using SEM. The results showed that the communication strategy of de-radicalization effect on public attitudes of Islamic Boarding School (Pesantren) through external factors significantly. External factors also influence the public's attitudes of Islamic Boarding School (Pesantren) directly with a strong and significant influence. The communications strategy of de-radicalization also directly affects the public's attitudes of Islamic Boarding School (Pesantren) with weak influence.[Penyebaran radikalisme agama di Indonesia telah merasuki semua lapisan masyarakat tanpa dapat dipilah secara rigid. Merespon situasi tersebut, pemerintah melakukan program deradikalisasi, termasuk di lingkungan Pesantren. Penelitian ini bertujuan untuk mengidentifikasi strategi komunikasi, faktor internal dan eksternal dalam membentuk sikap masyarakat pesantren terhadap deradikalisasi agama dengan pendekatan kuantitatif dan kualitatif. Pengumpulan data dilakukan dengan observasi, wawancara, kuesioner, dan FGD. Alat analisis kuantitatif menggunakan SEM. Hasil penelitian menunjukkan bahwa Strategi komunikasi deradikalisasi berpengaruh terhadap sikap masyarakat pesantren melalui faktor eksternal secara signifikan. Faktor eskternal juga mempengaruhi sikap masyarakat pesantren secara langsung dengan pengaruh yang kuat dan signifikan. Strategi komunikasi deradikalisasi juga berpengaruh langsung terhadap sikap masyarakat pesantren dengan pengaruh yang lemah.]
Observing HTI’s Da’wah Movement Following Perppu Number 2 of 2017 Concerning Community Organizations Fatmawati Fatmawati; Kalsum Minangsih; Siti Mahmudah Noorhayati
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 20 No. 1 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v20i1.1839

Abstract

This research was based on an academic concern regarding the dissolution of Hizbut Tahrir Indonesia (HTI) on July 19, 2017 through Perppu (Enactment of Government Regulation in Lieu of Law) Number 2 of 2017 concerning Community Organizations. This Perppu has changed the map of the HTI’s da'wah and political movements which were previously massive and dominant in various media and became silent at once. Previously known as the 411, the 212, and the 505 Muslim Movements which were led HTI people, then after the HTI dissolution, this organization seemed to be in suspended animation and vanished without a trace. Even HTI’s preaching movements on various online media under the organization’s guidance have been difficult to find. Based on this concern, the formulation of the problem in this study is as follows: first, what is the doctrine and anatomy of the HTI movement? Second, how was the HTI da’wah movement since the New Order until the issuance of Perrpu Number 2 of 2017? Third, what strategies are used by Hizbut Tahrir after the enactment of Perppu Number 2 of 2017? Fourth, what Counter Narrative reveals the HTI’s inconsistencies after the enactment of Perppu Number 2 of 2017 concerning Community Organizations? These questions will be answered qualitatively through descriptive explanation of the object being studied as behavior and an event with the main location in Indonesia with its information from actors and documents scattered in the electronic and print media, so that the data source is mostly literature and does not rule out the possible date from informants. In conclusion, the HTI movement as a da'wah and political organization will continue to exist despite being banned institutionally. Based on observation and discussion with several community leaders, HTI is continues recruiting new members, especially on public campuses which have become its hub, even though it is done with silent operations. In addition, national political contestation ahead of the 2019 presidential election is also very vulnerable to being ridden by HTI, either by continuing to spread propaganda or raise the issues of government failure in alleviating poverty, securing domestic assets, and the rule of law.
AIDS as God’s Punishment: Examining Ibn Majah’s Sexual Ethics And Implication of Transgression Maufur Maufur; Saifuddin Zuhri
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 20 No. 1 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v20i1.1841

Abstract

There are still many religious communities who regard AIDS as a curse and punishment from God. Where do the assumptions and discourse come from? And what are the consequences of these assumptions. This paper then sees that one of these assumptions resulted from the Sunan Ibn Majah (number 4019) where there is the word Fahisha. But in the end of our article, we conclude that the Hadith in Ibn Majah is far from talking about divine punishment, rather about the Tawhid according to which Muslims should behave in this world. The Tawhid serves as Islamic morality that is extended from the individual to the social. The Hadith as a whole is basically dealing with social problems as a result of social ignorance to the principles of the Tawhid, which consist of liberation of human consciousness, human equality and social solidarity as the basis of Islamic morality.
Economic Thought of Ibn Taimiyah and Relevance to the World Economic and Community Economic System Ahmad Maulidizen
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 20 No. 2 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v20i2.2103

Abstract

This article describes the biography and economic thinking of Ibn Taimiyah, a great Muslim thinker in 1263 M / 661 H - 1328 M / 728 H. This research is a research library with a descriptive approach. And explain the analysis of the Economic Thought of Ibn Taimiyah and Relevance to The World Economic and Community System. Data collection methods in this study using documentation, then analyzed using inductive, deductive and comparative methods. His contributions and thoughts regarding (1) buying and selling transactions include fair prices, market mechanisms, and price regulation, (2) Money and monetary policy, including the characteristics and functions of money, decreasing currency values, and a bad currency will get rid of the currency the good one. Ibn Taimiyyah has a framework that is in line with the opinion that states that the Islamic economy, both its system and its law, is an integral part of the world economic system and society.[Artikel ini menjelaskan tentang biograpi dan pemikiran ekonomi Ibn Taimiyah, seorang pemikir Muslim besar Tahun 1263 M/661 H – 1328 M/728 H. This research is a library research with descriptive approach. That is to describe or explain the analysis of Economic Thought of Ibn Taimiyah and Relevance with The World Economic and Community System. Data collection methods in this study using documentation, then analyzed using inductive, deductive and comparative methods. Sumbangan dan pemikirannya mengenai (1) transaksi jual beli meliputi harga yang adil, mekanisme pasar, dan regulasi harga, (2) Uang dan kebijakan moneter, meliputi karakteristik dan fungsi uang, penurunan nilai mata uang, dan Mata uang yang buruk akan menyingkirkan mata uang yang baik. Ibn Taimiyyah mempunyai kerangka pikir yang sejalan dalam pendapat yang menyatakan bahwa ekonomi syariah, baik sistem maupun hukumnya, merupakan bagian tak terpisahkan dari sistem pemerintahan dan ketatanegaran.]
Contextualization of Hadical Understanding about Corruption Rohmansyah Rohmansyah
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 20 No. 2 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v20i2.2104

Abstract

Corruption is a major issue and become a barrier against advancement of a country including its inhabitants because it is very detrimental to the economy and finances of the State. This paper tried to do the understanding the Hadith are contextually corruption by using descriptive method-analytical. Findings from this research yielded some important things to talk about corruption, namely: first, the forms of corruption among other ghulul (embezzlement), treasonous, risywah, sariqah and gifts. Second, all the scholars of hadith scholars including agreed five forms of corruption are part of their religious offense finally perpetrators punished corruption according to weight and ringannya corruption. Third, the Hadith-Hadith corruption kontektual, understood that corruption does not occur only at the time of the Prophet, but continues to present an extraordinary influence against the injustice in life, aspects of the implementation of the bureaucracy and others. Fourth, aspects of Islamic trends in corruption were forbidden to keep treasures (hifzh al-Mal), both in the aspect of dharuriyah, tahsiniyah and hajiyah her.[Korupsi merupakan masalah besar dan menjadi penghalang terhadap kemajuan suatu negara termasuk penduduknya karena sangat merugikan perekonomian dan keuangan negara. Tulisan ini mencoba melakukan pemahaman hadis korupsi secara kontekstual dengan menggunakan metode deskriptif-analitis. Hasil temuan dari penelitian ini menghasilkan beberapa hal penting yang berbicara tentang korupsi, yaitu: Pertama, bentuk-bentuk korupsi antara lain ghulul (penggelapan), khianat, risywah, sariqah dan hadiah. Kedua, semua para ulama termasuk ulama hadis sepakat lima bentuk korupsi tersebut merupakan bagian dari perbuatan pelanggaran  agama  yang  akhirnya  pelaku  korupsi  mendapatkan  hukuman  sesuai  berat  dan  ringannya korupsi. Ketiga, hadis-hadis korupsi dipahami secara kontektual, bahwa kasus korupsi tidak hanya terjadi pada masa Nabi, namun terus terjadi sampai masa sekarang yang pengaruhnya sangat luar biasa terhadap aspek ketidakadilan dalam kehidupan, pelaksanaan birokrasi dan lain-lain. Keempat, dari aspek maqashid syariah korupsi dilarang untuk memelihara harta (hifzh al-Māl) baik dalam aspek dharuriyah, hajiyah dan tahsiniyah.]
Nazm Jawen on ‘Ilmu Al-Tajwīd and Qirā’āt A La Pesantren (A Study on Tanwīr al-Qāri fī Kalām al-Bāri’ by KH M. Mundzir Nadzir) Ahmad Baidlowi
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 20 No. 2 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v20i2.2105

Abstract

The history of Islamic intellectualism in Indonesia has now and then been strongly tied to the role of pesantren and kiai, both of which have always been deeply engaging to the agenda of disseminating Islamic teachings to the society. Their attempts including the use of certain model and styles in producing contributions to the agenda show the unique literary traditions of Nusantara ulama, on the one hand, and constitute a communicative way of delivering their academic thoughts. This article delves into Tanwīr al-Qārī fī Kalām al-Bārī’, a book on tajwīd and qirā’āt by KH M Mundzir Nadzir. Closely reading the book, I find that it indeed explains important points of the two disciplines but does reveal social, moral, spiritual, and even theological stances of its author. The locality appears here and there in varying forms, including idioms, and thus attests the dynamic of pesantren’s intellectualism in dealing with local context while introducing and keeping survive Islamic teachings in Indonesian context.[Sejarah intelektualisme Islam di Indonesia tidak bisa dilepaskan dari peran pesantren dan para kiai yang selalu berjuang menyampaikan ilmu-ilmu Islam kepada masyarakat. Upaya para kiai menggunakan gaya atau model tertentu dalam menuliskan karya intelektualnya bukan saja memperlihatkan nuansa sastra khas pesantren yang indah, namun juga menjadi salah satu cara yang komunikatif dalam menyampaikan pesan- pesan ilmiahnya. Artikel ini akan mengkaji Kitab Tanwīr al-Qāri fī Kalām al-Bāri’ KH M. Mundzir Nadzir, yang merupakan karya ulama pesantren tentang Ilmu Tajwid dan Qiraat. Artikel ini mengungkap nilai-nilai yang dibangun oleh penulis bersamaan dengan penjelasan mengenai pengetahuan ilmu tajwid dan qiraat. Dengan menganalisis isi buku, tulisan ini menemukan bahwa, sekalipun Tanwīr al-Qāri fī Kalām al-Bāri’ karya KH M. Mundzir Nadzir memang membahas ilmi tajwid dan qira’at, namun pesan-pesan sosial, moral dan spiritual dengan jelas ditemukan di sana. Aspek lokal dalam karya yang menggunakan Naz}m  Jawen ini memperlihatkan intelektualisme Pesantren yang dinamis dalam rangka pengembangan keilmuan Islam.]
Exegetic Cyberwar: Religious Dialectics In New Media Muhammad Muhammad; Mohamad Yusup
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 20 No. 2 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v20i2.2106

Abstract

This study concern the role of the media in creating dialectics of religious interpretation in cyberspace. The focus is mainly on the influence of the content of lecturers on YouTube on religious debates among netizens. Early paper resulted from a qualitative study. Primary data sources are online threats both in the form of videos of the clerics on Youtube and online discussions that respond to the video. This study selected five clerics whose influence was examined online, namely Ustadz Abdul Somad, Khalid Basalamah, Felix Siauw, Evie Effendie, and Cak Nun. Observations and interviews were also carried out on some of the official teams that managed the content of the Ustadz lecturers and broadcast them on Youtube. This research found that religious teachers have been very aware that contemporary proselytizing must use online media, including Youtube, so that the message of good shall spread quickly. Of the several popular ustadz, all have YouTube accounts whether managed by the team or the personal account of the ustadz. Official accounts provide genuine and enlightening content. On the other hand, there are free accounts with various motives. The three most visible motives are monetization (economic) motives, provocation motives, and propaganda or science motives. The impact of free accounts is the emergence of religious debate among netizens in cyberspace. The debate has resembled a kind of war that is toppling each other. This phenomenon is, on the one hand, positive because it is proof that cyberspace has become a public sphere where all ideas can be tested by joint discussion. On the other hand, this has a negative effect, it possibly generates conflicts in cyberspace which have the potential to become open conflicts in the real world.[Penelitian ini berkaitan dengan peran media terhadap pembentukan dialektika dalam interpretasi keagamaan di dunia maya. Fokus utamanya terletak pada pengaruh konten ceramah di YouTube terhadap perdebatan keagamaan yang terjadi di antara para warganet. Makalah ini dihasilkan dari suatu penelitian kualitatif. Sumber data primer adalah bahan dalam bentuk daring mencakup video beberapa ulama di Youtube dan diskusi daring yang merespons video tersebut. Penelitian ini memilih lima ulama yang pengaruhnya diteliti secara daring, yaitu Ustadz Abdul Somad, Khalid Basalamah, Felix Siauw, Evie Effendie, dan Cak Nun. Pengamatan dan wawancara juga dilakukan kepada beberapa tim resmi yang mengelola konten ceramah seorang Ustad dan menyiarkannya di Youtube. Penelitian ini menyimpulkan bahwa para pemuka agama sangat menyadari bahwa dakwah di era kontemporer harus menggunakan media daring, termasuk Youtube, sehingga pesan kebaikan akan menyebar dengan cepat. Beberapa ustadz yang populer telah memiliki akun YouTube yang dikelola baik oleh sebuah tim atau secara personal. Akun resmi menyediakan konten yang orisinil dan mencerahkan. Di sisi lain, mereka adalah akun bebas yang dibuat dengan berbagai motif. Tiga motif yang paling terlihat adalah motif monetisasi (ekonomi), motif provokasi, dan motif propaganda atau sains. Dampak dari akun gratis/bebas adalah munculnya perdebatan agama di antara warganet di dunia maya. Perdebatan telah menyerupai semacam perang yang saling menjatuhkan. Fenomena ini, di satu sisi, bersifat positif karena menjadi bukti bahwa dunia maya telah menjadi ruang publik di mana semua ide dapat diuji dengan diskusi bersama. Di sisi lain, ia juga memiliki efek negatif karena dapat menimbulkan konflik di dunia maya yang berpotensi menjadi konflik terbuka di dunia nyata.]
Islamist Ideology and Its Effect on the Global Conflict: Comparative Study between Hamas and ISIS Mulawarman Hannase
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 20 No. 2 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v20i2.2107

Abstract

This paper aims to explain that the spread of the ideology of Islamism in the Middle East in recent decades has led to conflict, both intra and inter-religion that continues until today. From these Islamist groups, Hamas Movement and ISIS provided significant effects of the conflict are. This study is qualitative research. Conflict Theory of John Spanier (higt-politic conflict) used to analyze how the two groups model of ideological construction influenced the political and economic stability as well as conflict in the Middle East and the Islamic world. Based on the observations of these two groups, it can be found that theologically, Hamas adheres to religious doctrines which prompted him to undertake armed resistance against Israel. At the same time, ISIS is a militant group that is strongly influenced by religious doctrine. However, from the aspect of rigidity doctrine and strategy of the movement, both groups are much different. ISIS is an ultra-radical group hostile to all other communities and brutally attacked the community of which he considered infidels. While Hamas has a more soft ideology and commit acts of violence in the context of resistance against Israeli colonialism.[Makalah ini bertujuan untuk menjelaskan bahwa penyebaran ideologi Islamisme di Timur Tengah dalam beberapa dekade terakhir telah menyebabkan konflik, baik intra maupun antar-agama yang berlanjut hingga saat ini. Dari kelompok-kelompok Islam ini, Gerakan Hamas dan ISIS memberikan efek  signifikan  dari  konflik  tersebut.  Penelitian  ini  adalah  penelitian  kualitatif. Teori  Konflik John Spanier (konflik politik berskala tinggi) digunakan untuk menganalisis bagaimana model konstruksi ideologis kedua kelompok mempengaruhi stabilitas politik dan ekonomi serta konflik di Timur Tengah dan dunia Islam. Berdasarkan pengamatan kedua kelompok ini, dapat ditemukan bahwa secara teologis, Hamas menganut doktrin agama yang mendorong mereka untuk melakukan perlawanan bersenjata terhadap Israel. Pada saat yang sama, ISIS adalah kelompok militan yang sangat dipengaruhi oleh doktrin agama. Namun, dari aspek kekakuan doktrin dan strategi pergerakan, kedua kelompok jauh berbeda. ISIS adalah kelompok ultra-radikal yang memusuhi semua komunitas lain dan secara brutal menyerang komunitas yang dianggapnya sebagai orang kafir. Sementara Hamas memiliki ideologi yang lebih lunak dan melakukan tindakan kekerasan dalam konteks perlawanan terhadap kolonialisme Israel.]

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