Pemikiran dan Gerakan Amr Ma‘rûf Nahy Munkar Front Pembela Islam (FPI) di Indonesia 1989-2012

Anwar, Saeful

doi:10.15642/teosofi.2014.4.1.220-250

Cited by 7 publications

(7 citation statements)

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“…Indeed, if they hold different perceptions within the same religion, conflicts are inevitable. 88 Thus, the close relation is not adequate that is should be sharpened indigenously with a more Indonesian characteristics. 89 , 90 The concept of Islamic education by Athiyah Al Abrasy as cited in Assegaf stating that it is an effort to prepare human to live happily, love the nation, maintain their health, inhabit good behavior, develop the thoughts, soften the feelings, improve good speech, and improve professionalism in working.…”

Section: Knowledge Of Islamic Education In Indonesiamentioning

confidence: 99%

Mainstreaming the Knowledge of Islamic Education With Progress and of Islam Nusantara Education

Suyadi¹

2019

AKADEMIKA

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The knowledge of Indonesian Islamic education is still strongly influenced by Middle Eastern Islamic education, which is currently experiencing political turmoil and bloodshed due to the transnationalism and global Salafism movement. If this condition continues, Indonesian Islamic education will suffer the same fate. In such a situation, Islamic education with progress and Islam Nusantara education must appear prominent, becoming the mainstream (mainstreaming) as a stronghold of the NKRI. Although some studies deliberately make the difference between them, they have the potential for conflict, but the principle of caring for diversity must be put forward. Library research with this qualitative approach formulates the scientific mainstreaming of Islamic education with progress and Islam Nusantara education amidst the flow of transnational Islamic education. The findings of this study indicate that the scientific advancement of Islamic education with progress is Al-Islam and Kemuhammadiyahan (AIK) while that of Islam Nusantara education is Aswaja. AIK develops knowledge that supports the local wisdom and diversity, while Aswaja maintains local wisdom and national character through science. Both represent the science of moderate Islamic education that is more enlightening than Middle Eastern Islam; thereby, it has the potential to promote Indonesia as a barometer of Islamic world education. Keywords: Islamic education, Kemuhamamdiyahan, and Aswaja

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Section: Knowledge Of Islamic Education In Indonesiamentioning

confidence: 99%

Mainstreaming the Knowledge of Islamic Education With Progress and of Islam Nusantara Education

Suyadi¹

2019

AKADEMIKA

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“…Therefore, any Muslim who saw munkar had obligation to 32 Syaefudin. 33 Saeful Anwar, 'Pemikiran dan Gerakan Amr Ma'ruf Nahy Munkar Front Pembela Islam (FPI) di Indonesia 1989-2012', Teosofi, 4.1 (2014 change it. The word 'biyadih' ‫)ﺑﯿﺪه(‬ which meant "with his hands" referred to the real meaning.…”

Section: A) Islamic Defenders Front (Fpi)mentioning

confidence: 99%

Islamic Fundamentalism Karen Armstrong's Perspective and Its Implications for the Identification of Fundamentalism Groups in Indonesia

Rahmah

Nelmaya

2019

Islam Realitas: Journal of Islamic & Social Studies

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One of the developments at the end of the twentieth century was the emergence in every religious tradition a militant piety popularly called "fundamentalism". This term is also used to indicate a new movement in the rise of Islam. According to Karen Armstrong Islamic fundamentalism is textual and anti-modernism, Islamic fundamentalism, although with a conservative spirit, they have composed creative and innovative ideologies to make changes. Islamic fundamentalism is realized in the context of the application of Islamic sharia which is considered as an alternative solution to the resolution of the nation's problems. The offered solution to these problems is to carry out Islamic sharia in full with the literalist approach to the Qur'an. The implication of Karen Armstrong's thought in the fundamentalist movement in Indonesia is that the FPI and MMI movements are grouped in the Islamic fundamentalist movement because both movements are in accordance with the characteristics of the fundamentalism movement. FPI and MMI have a textual understanding of the Qur'an and Hadith. FPI and MMI took the Qur'anic texts and hadith literally to justify their actions. FPI and MMI have anti-modernist attitude in carrying out Islamic law which they understand. The power of FPI and MMI in Indonesia are politically in disadvantaged position.Keywords: Islamic Fundamentalism, Karen Armstrong, Fundamentalism GroupAbstrakSalah satu perkembangan pada akhir abad kedua puluh adalah munculnya di setiap tradisi agama sebuah kesalehan militan yang secara populer disebut “fundamentalisme”. Istilah ini juga dipakai untuk menunjukkan sebuah gerakan baru dalam kebangkitan Islam. Menurut Karen Armstrong fundamentalisme Islam adalah tekstual dan anti modernisme. Fundamentalisme Islam walaupun dengan semangat konservatif, telah merangkai ideologi yang kreatif dan inovatif untuk melakukan perubahan. Implikasi pemikiran Karen Armstrong dalam gerakan fundamentalisme di Indonesia adalah bahwa gerakan FPI dan MMI dikelompokkan dalam gerakan fundamentalisme Islam karena sesuai dengan karakteristik gerakan fundamentalisme. FPI dan MMI memiliki pemahaman secara tekstual dalam memahami Al-Qur’an dan Hadis. FPI dan MMI mengambil teks-teks Al-Qur’an dan hadis secara literalis untuk membenarkan aksi yang mereka lakukan. FPI dan MMI memiliki sikap anti modernisme dalam menjalankan syariat Islam yang mereka pahami. Kekuasaan FPI dan MMI secara politik di Indonesia tidak diuntungkan.

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“…Menurut sebagian pendapat penamaan resmi lembaga hisbah dan penyebutan istilah muhtasib untuk menunjuk orang yang bertugas menjalankan hisbah baru mulai dikenal pada masa Khalifah Al-Mahdi pada masa dinasti Abbasiyah). Wilayah hisbah seterusnya tetap eksis di sebagian besar negara muslim hingga permulaan abad ke-20-an (Islahi, 1996: 189 (Anwar, 2015). Menurut Habib Rizieq, amar ma'rūf itu berbentuk seruan dan instruksi yang tegas kepada masyarakat untuk berbuat kebaikan.…”

Section: Akar Dakwah Hisbah DI Indonesia Perspektif Fpiunclassified

“…Hanya saja fenomena ini menjadi luar biasa karena agama dijadikan landasan dari aksi kekerasan. Demikian SaefulAnwar (2015) dalam penelitiannya menyatakan bahwa konsep amr ma'rûf dan Nahī munkar merupakan dua konsep utama dalam gerakan Front Pembela Islam. Apapun yang mereka lakukan seperti kegiatan pengajian atau aksi di jalanan, tidak bisa dilepaskan dari dua konsep tersebut.…”

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Radikalisme Islam atas Nama Dakwah Hisbah Front Pembela Islam

Sukayat

2018

IDAJHS

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Some violences in the name of Islam such as rally and sweeping to crime places, carried out by muslim vigilante group affiliated with one of radical Islamic organizations namely Islam Defenders Front (FPI) with its wing organization, Islam Defender Troops (Laskar Pembela Islam). The FPI claims that the action is a part of da'wah activity in the form of hisbah. The aim of this paper is to reveal the meaning of da'wah hisbah, the roots of radical da'wah in Indonesia and the conformity of FPI’s radical action with the concept of hisbah in term of Islam. The research approach used qualitative with case study method. Data were obtained through observation, in-depth interview and documentation study. The results show that the radical da’wah in Indonesia according to FPI’s opinion has begun since the early days of Islam coming in Indonesia and the claims that FPI’s da'wah activity under the term of hisbah actually differ from the original meaning of hisbah in Islam. This research impact on the understanding of hisbah meaning referred to Islam that muslim can not claim perform da’wah of hisbah when they commit violence in enforcing the law. Tindak kekerasan mengatasnamakan Islam seperti demonstrasi dan aksi sweeping tempat-tempat maksiat, dilakukan oleh kelompok muslim yang berafiliasi pada organisasi Islam radikal salah satunya Front Pembela Islam (FPI) dengan sayap organisasi Laskar Pembela Islam. FPI mengklaim bahwa aksi mereka merupakan kegiatan dakwah dalam bentuk hisbah. Tulisan ini mengungkapkan hakikat dakwah hisbah, akar dakwah radikal di Indonesia dan kesesuaian aksi radikal FPI dengan konsep dan norma hisbah dalam Islam. Pendekatan penelitian menggunakan kualitatif dengan metode studi kasus. Data diperoleh melalui pengamatan, observasi, wawancara mendalam dan studi dokumentasi. Hasil penelitian menunjukkan bahwa akar dakwah radikal di Indonesia menurut FPI sudah terjadi sejak masa awal kedatangan Islam di Indonesia dan klaim FPI bahwa aktivitas dakwah mereka sebagai bentuk hisbah tampaknya bukan makna hisbah dalam arti yang utuh seperti istilah dalam Islam. Penelitian ini berdampak pada pelurusan pemahaman tentang arti hisbah sebagaimana dimaksud ajaran Islam sehingga umat Islam tidak mengklaim hisbah ketika berdakwah menegakkan hukum dengan kekerasan.

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Pemikiran dan Gerakan Amr Ma‘rûf Nahy Munkar Front Pembela Islam (FPI) di Indonesia 1989-2012

Cited by 7 publications

References 0 publications

Mainstreaming the Knowledge of Islamic Education With Progress and of Islam Nusantara Education

Mainstreaming the Knowledge of Islamic Education With Progress and of Islam Nusantara Education

Islamic Fundamentalism Karen Armstrong's Perspective and Its Implications for the Identification of Fundamentalism Groups in Indonesia

Radikalisme Islam atas Nama Dakwah Hisbah Front Pembela Islam

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