<p class="IIABSBARU">Any effort opoosing toward any form of radicalism is a part of the reactions to anti-radicalism. The spirit of anti-radicalism emerged as part of the people's resistance. Radicalism and anti-radicalism was dialectically interrelated. Although both are paradoxical, but always be united. Dialectic of radicalism and anti-radicalism interesting is once it was observed in boarding school life. The phenomena of Islamic radicalism is often associated with Islamic boarding schools in Indonesia. Some communities understood that the growing radicalism came from Islamic boarding schools. This view was based on the the many actors of violent Islamic radicalism were the alumni of boarding school. The reality may be true in certain cases, but they may not be generalized. This study explored the data on the perspective of Islamic boarding schools on the discourse and praxis of radicalism and anti radicalism and resistance patterns. The research results showed that the community of Islamic boarding schools rejected, oppossed and actively built the spirit of anti radicalism that was implemented in several patterns. The findings of these research was a synthesis of the thesis which had become the public discourse about radicalism and Islamic boarding school.</p><p class="IIABSBARU" align="center">***</p>Upaya menentang segala bentuk radikalisme merupakan bagian dari reaksi anti radikalisme. Semangat anti radikalisme muncul sebagai bagian dari resistensi masyarakat. Radikalisme dan anti radikalisme saling berkaitan secara dialektis. Meskipun keduanya merupakan sesuatu yang paradoks, namun selalu menyatu. Dialektika radikalisme dan anti radikalisme menarik ketika dilihat dalam kehidupan pesantren. Fenomena radikalisme Islam seringkali dihubungkan dengan masyarakat pesantren di Indonesia. Beberapa kelompok masyarakat memahami radikalisme tumbuh dari pesantren. Pandangan tersebut didasari oleh banyaknya pelaku radikalisme Islam dalam bentuk kekerasan alumni pesantren. Realitas tersebut bisa jadi benar dalam kasus tertentu, tetapi tidak bisa digeneralisasi. Penelitian ini berupaya menggali data pandangan pesantren tentang wacana dan praksis radikalisme dan anti radikalisme serta pola resistensinya. Hasil penelitian menunjukkan bahwa masyarakat pesantren menolak, menentang dan aktif membangun spirit anti radikalisme yang diwujudkan dalam beberapa pola. Temuan penelitian tersebut merupakan sintesis dari tesis yang selama ini menjadi wacana masyarakat tentang radikalisme dan pesantren.
Any effort opoosing toward any form of radicalism is a part of the reactions to anti-radicalism. The spirit of anti-radicalism emerged as part of the people's resistance. Radicalism and anti-radicalism was dialectically interrelated. Although both are paradoxical, but always be united. Dialectic of radicalism and anti-radicalism interesting is once it was observed in boarding school life. The phenomena of Islamic radicalism is often associated with Islamic boarding schools in Indonesia. Some communities understood that the growing radicalism came from Islamic boarding schools. This view was based on the the many actors of violent Islamic radicalism were the alumni of boarding school. The reality may be true in certain cases, but they may not be generalized. This study explored the data on the perspective of Islamic boarding schools on the discourse and praxis of radicalism and anti radicalism and resistance patterns. The research results showed that the community of Islamic boarding schools rejected, oppossed and actively built the spirit of anti radicalism that was implemented in several patterns. The findings of these research was a synthesis of the thesis which had become the public discourse about radicalism and Islamic boarding school.***Upaya menentang segala bentuk radikalisme merupakan bagian dari reaksi anti radikalisme. Semangat anti radikalisme muncul sebagai bagian dari resistensi masyarakat. Radikalisme dan anti radikalisme saling berkaitan secara dialektis. Meskipun keduanya merupakan sesuatu yang paradoks, namun selalu menyatu. Dialektika radikalisme dan anti radikalisme menarik ketika dilihat dalam kehidupan pesantren. Fenomena radikalisme Islam seringkali dihubungkan dengan masyarakat pesantren di Indonesia. Beberapa kelompok masyarakat memahami radikalisme tumbuh dari pesantren. Pandangan tersebut didasari oleh banyaknya pelaku radikalisme Islam dalam bentuk kekerasan alumni pesantren. Realitas tersebut bisa jadi benar dalam kasus tertentu, tetapi tidak bisa digeneralisasi. Penelitian ini berupaya menggali data pandangan pesantren tentang wacana dan praksis radikalisme dan anti radikalisme serta pola resistensinya. Hasil penelitian menunjukkan bahwa masyarakat pesantren menolak, menentang dan aktif membangun spirit anti radikalisme yang diwujudkan dalam beberapa pola. Temuan penelitian tersebut merupakan sintesis dari tesis yang selama ini menjadi wacana masyarakat tentang radikalisme dan pesantren.
This research aim to explore one of Islamic movements in Indonesia after reformation of 1998. By using qualitative method, it is clear that the demarcation betweeen Islamic tradisionalism and Islamic modernism fluided culturally. Although at the same time polarization both become more political, which is made Indonesian Islamic mainstream loosed elan vital as sosial and cultural movement. There is the contradictory trends in the dynamic of Islamic thought and movement introduced by Islamc minority groups. In one side the trends are multiculturalism, anti coruption movement and appreciation to the local cultures which is ignorenced before by Islamic movement in Indonesia. In other side, political oriented in many Islamic movement is stronger
Many studies on Islam in Indonesia usually focus on Islamic movements from social, economic, or political perspective. One missing viewpoint that does not get much attention or even completely ignored is the spiritual life of the Muslim youths. This study would examine and analyze the growth of the Syeikhermania and their attachment to Hadrah music of Majelis Shalawat Ahbab al-Musthofa led by Habib Syeikh Abdul Qadir Assegaf, an Arabic-descent Muslim preacher. Unlike Muslim youth organizations that are enthusiastically active in political movements that tend to be radical, Syeikhermania plays a role in creating harmony and tolerance. They transform spiritually from Hard Rock to Hadrah music. Therefore, this study disclosed the participation of the Muslim youths in the Majelis Shalawat Ahbab al-Musthofa which is motivated by the need for spiritual protection and expressing their identity as Muslim youths in contrast to the liberal and secular cultures on the one hand and fundamentalist and radicalist groups on the other hand.
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