Beragam Jalan Menjadi Salih

Abstract

Tulisan ini mengkaji fenomena keberagamaan kelas menengah muslim Indonesia kontemporer. Studi difokuskan pada model dakwah yang berlangsung dan diminati muslim perkotaan. Dengan analisis deskriptif dan pengumpulan data-data di lapangan, penulis menemukan beberapa bentuk dakwah kelas yang selama ini berlaku di tengah kelas menengah muslim Indonesia, yaitu: 1) Model seminar dan kursus singkat. Model seperti ini setidaknya direpresentasikan oleh Klub Kajian Agama (KKA) Paramadina dan FAST; 2) Model pengajian umum melalui televisi dan media baru yang berbasis internet. Di antara dai populer yang memanfaatkan jalur ini adalah Aa Gym, Khalid Basalamah, dan Felix Siauw; 3) Model pengajian komunitas. Model terakhir ini biasanya merupakan tindak lanjut dari model kedua, di mana mereka menginginkan kajian yang lebih mendalam sehingga membentuk kelompok kajian tersendiri secara terbatas. Tulisan ini juga menunjukkan bahwa Studi ini juga menunjukkan, kelas menengah muslim merupakan pihak yang aktif mencari bentuk keberislaman yang sesuai dengan kebutuhan mereka. Mereka memanfaatkan teknologi informasi untuk kepentingan itu. Dan gairah keberislaman mereka bukanlah sebentuk konservatisme atau radikalisme, namun lebih sebagai upaya menjadi muslim yang lebih taat.

Middle-class Muslims piety festival in Indonesia Islamic contemporary

“…The three middle-class groups have high economic capital, education, and business relationships (Jati, 2016). The presence of these three upper-middle-class groups in coloring togetherness in public spaces is a sign of the mobility of Islambased classes (Dewi & Fata, 2021) and the stretching of the involvement of students into the urban middle-class (Amal, 2019) amid the development of Indonesian economy (Nizar, 2015). Their presence also signifies the growing middle-class to the upper class.…”

“…Another way to see these three middle-class groups is their royalty in producing and consuming religious-related things (Dewi & Fata, 2021). In their hands, Islam seems to be celebrated, displayed, and performed in public spaces.…”

“…It started with the emergence of the wave of Islamization in the 1970s and its development through global media networks (Golkar, 2012), the involvement of students in the educated middle-class and bureaucrats (Howell, 2001), and the hijrah movement (Fuad, 2020). Now, they have become a group actively looking for a form of Islam according to their needs (Dewi & Fata, 2021). The middle-class reconnects their world with Islamic spirituality.…”

“…The selection or competition in three events was held because they did not have religious authority like authoritative religious figures. However, this middle-class is active in learning religion (Dewi & Fata, 2021), which they believe to be accurate. They practice and promote what they learned through the three festivals with their characteristics.…”

Religious Bourgeois Lifestyle of Celebrity Hijrah: Reading the Resurrection of the Muslim Middle Class Based on Cultural Imperalism and Global Economic Factors

“…For example, the Islamism of the HTI model which is often regarded as an anti-globalization movement accepts and interprets it (Iqbal & Zulkifli, 2016, p. 35-36) p. viii). According to the views of Dewi and Fata (2021), ideologies may be Salafi but their identity uses a hybrid Islamic identity. The artists for example by the identity of Teuku Vishnu, Ari Untung etc, their identity is like Salafi (clothing etc.)…”