Contested Socioreligious Reality: An-Nadzir, a Non-mainstream Islamic Movement in Indonesia

Pabbajah, Mustaqim; Abdullah, Irwan; Juhansar, Juhansar; Jubba, Hasse

doi:10.18848/2154-8633/cgp/v09i02/71-78

Cited by 18 publications

(21 citation statements)

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“…Scott (2017) divides the resistance into two parts; public transcript and hidden transcript. In this context, resistance means a protest to changes that occur and are not under religious values (Sumbulah 2014) or the religious practice, which is different from mainstream perspectives (Pabbajah et al 2019). Likewise, the prayer response in the mosque policies needs to be handled well during the pandemic (Jubba 2021).…”

Section: Implications Of Resistance To Handling Covid-19mentioning

confidence: 99%

Why Closing the Mosque: Resistance of the Indonesia’s Muslim Community to the Government PPKM Policy During the Covid-19 Pandemic

Darwis¹,

Diab²,

Widyanti³

et al. 2022

Proceedings of the First International Conference on Democracy and Social Transformation, ICON-DEMOST 2021, September 15, 2021,

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The closure of mosques policy has become the most controversial issue during COVID-19 prevention in Indonesia. This government policy to prevent the massive transmission of COVID-19 has been considered ignoring some Muslim communities' religious values and religious understanding. This study explores the Indonesian Muslim community's pros and cons perceptions during PPKM (Enforcement of Community Activity Restrictions) implementation. It employs a qualitative descriptive approach to collect data, using observation and interviews to answer the research questions in this study. The literature study was conducted to seek data analysis concepts. This study finds various contradicted forms in understanding Islamic teachings among Muslim society during PPKM Implementation. The controversy occurs due to three factors: textual religious beliefs, habits, and the worship spirit of the Muslim community in the mosque. This condition reinforces the argument of the Muslim community, who often compares mosque closures with other places that have potential transmission of COVID-19. This condition inhibits government efforts in handling the spread of COVID-19 due to the dualism of public religious understanding, which tends to show sustenance and resistance to the implemented policy during the PPKM. Thus, an accommodative and persuasive approach involving the government, religious leaders, and community leaders is needed to handle the spread and transmission of the COVID-19 pandemic effectively.

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Section: Implications Of Resistance To Handling Covid-19mentioning

confidence: 99%

Why Closing the Mosque: Resistance of the Indonesia’s Muslim Community to the Government PPKM Policy During the Covid-19 Pandemic

Darwis¹,

Diab²,

Widyanti³

et al. 2022

Proceedings of the First International Conference on Democracy and Social Transformation, ICON-DEMOST 2021, September 15, 2021,

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“…Artinya individu tersebut memiliki lingkungan sosial yang mengayomi satu sama lain, meskipun dalam lingkungan tersebut terdapat keragaman latar belakang agama dan budaya. Hasil studi (Pabbajah, Abdullah, Juhansar, & Jubba, 2019) menunjukkan bahwa di Indonesia sendiri terdapat berbagai pergerakan keagamaan yang sangat beragam.…”

Section: Tinjauan Pustakaunclassified

Pengaruh Religiusitas Dan Kegiatan Spiritual Terhadap Persepsi Tingkat Keamanan Di Indonesia

Abdullah

Jubba

2020

J-SAM

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Both religiosity and spiritual activities could improve security perceptions by reducing crime rates in Indonesia. However, this did not apply to minorities because of the possibility of religious discrimination. This study intended to determine the influence of religiosity and spiritual activities on the security perceptions of religious adherents in Indonesia, namely Islam, Protestantism, Catholicism, Hinduism and Buddhism using secondary data obtained from the Indonesian Family Life Survey of 32,466 individuals. The finding revealed that religiosity had a positive and significant effect on the sense of security of all adherents except Buddhist followers. Meanwhile, spiritual activities had a positive effect on security of adherents of Islam and Hinduism. In contrast, it negatively influenced Protestant, Catholic and Buddhist followers, since terrorism and discrimination against the worship places were frequently occured. Therefore, it was concluded that religiosity had a positive effect on security of the followers of the majority religions; however, it negatively affected to the followers of minority religion. It meant that being the followers of religion majority was still dangerous for the followers of religion minority. This evidenced that there were still lack of religious tolerance in Indonesia.

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“…Kondisi itu juga mendorong lahirnya berbagai bentuk gerakan keagamaan di Indonesia dengan berbagai dinamika yang mengiringnya (Khoiri, 2014;Muhammad, 2015;Sulaiman, 2016). Demikian halnya gerakan keagamaan di luar mainstream beragama di Indonesia, ikut mengambil kesempatan dalam mempraktikkan ekspresi keberagamaannya (Pabbajah, Abdullah, Juhansar, & Jubba, 2019). Hal itu memunculkan berbagai respons paradoksal di tengah masyarakat dalam melihat berbagai varian gerakan keagamaan akibat proses demokratisasi.…”

Section: Pendahuluanunclassified

“…Demikian pula berprinsip tidak mementingkan diri sendiri, berkonsekuensi revolusioner, dan mencakup gagasan atau maksud yang meniadakan latar belakang kehidupan keluarga (Scott, 2012). Dalam konteks sosial keagamaan, resistensi merupakan suatu perlawanan yang cenderung memperlihatkan penolakan sebagai bentuk protes atas perubahan-perubahan yang terjadi, dan yang tidak sejalan dengan nilai agama (Sumbulah, 2014) atau tampak berbeda dalam praktik keagamaan mainstream di suatu negara (Pabbajah et al, 2019). Demikian pula resistensi ini sebenarnya merupakan tindakan dilakukan oleh masyarakat lemah yang berada pada struktur bawah terhadap pihak kuat yang berada pada struktur atas atau dominasi (Miller, 2005).…”

Section: Konseptualisasi Resepsi Dan Resistensi Masyarakatunclassified

“…Hal ini disebabkan karena upaya yang dilakukan adalah mengikuti sunnah Nabi secara total. Meskipun ahlul bait merupakan konsep pemahaman pengikut Syiah, di mana dalam pandangan Syiah ahlul bait adalah keturunan nasab 1 langsung dari Nabi, tetapi An-Nadzir memiliki pengertian yang berbeda mengenai konsep ahlul bait dengan kaum Syiah (Pabbajah, et al, 2019). Mereka lebih cenderung menamakan dirinya sebagai ahlul bait dan bukan bagian dari Syiah.…”

Section: Potret Jamaah An-nadzir Sebagai Komunitas Muslimunclassified

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Resepsi dan Resistensi: Respons Masyarakat terhadap Jamaah An-Nadzir sebagai Komunitas Muslim di Tengah Arus Demokratisasi di Indonesia

Pabbajah

2020

Relig. J. Agama dan Lintas Budaya

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The fact that the reformation having been running for more than two decades is still found being influencial in Indonesia today. One of the impacts is the opening of spaces for religious expression in public sphere in the name of democratization. The experience of Jamaah An-Nadzir is an exmple in wich this study is beeing carried out. This work is intended to explore the public response to Jamaah An-Nadzir's existence as a non-maintstream Islamic religious community in the Mawang area, Gowa Regency, South Sulawesi as the product of the reformation. This study uses a qualitative descriptive research approach, with data research methods through observation, interviews and literature studies related to the object of study. Three forms of paradoxical response of society in seeing the existence of Jamaah An-Nadzir were found in this work. First, there is a response to the resistance of th representatives of religious figures who reject the reasons for Islamic reasons, while there are those who accept that they are a community that only has different understanding in Islam or khilafiyah. Second, the response of the surrounding community shows that they tend to accept the An-nadzir community and enter into land management although a few people reject the strange name of the community and show an acceptional understanding to their physical appearance. Third, the local government's persuasive response to An-Nadzir is supported by a community empowerment approach in social and economic aspects. Likewise, the flow of democratization as an external factor cannot be separated from the existence of communities, Jamaah An-Nadzir was no exception. Thus, An-nadzir's existence can be accepted today, although they still has resistance from several elements. This study suggests the need for further study of this kind of religious community which is still undocumented, so that it can be mapped geographically for the life of the nation and state in the democratization era.

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Contested Socioreligious Reality: An-Nadzir, a Non-mainstream Islamic Movement in Indonesia

Cited by 18 publications

References 0 publications

Why Closing the Mosque: Resistance of the Indonesia’s Muslim Community to the Government PPKM Policy During the Covid-19 Pandemic

Why Closing the Mosque: Resistance of the Indonesia’s Muslim Community to the Government PPKM Policy During the Covid-19 Pandemic

Pengaruh Religiusitas Dan Kegiatan Spiritual Terhadap Persepsi Tingkat Keamanan Di Indonesia

Resepsi dan Resistensi: Respons Masyarakat terhadap Jamaah An-Nadzir sebagai Komunitas Muslim di Tengah Arus Demokratisasi di Indonesia

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