Oleh ALEXANDRA PANE Ntm.08 1100002

Total Page:16

File Type:pdf, Size:1020Kb

Oleh ALEXANDRA PANE Ntm.08 1100002 -c ORIIMASI PESANDAKWAH JARJNGAN ISLAM LIBERAL: (AnrltuisFnnlrg M.dh Ortrc www.tul.Dihcon) SKRIPSI Dbju*an Vfi., M.Lnettpl rug4t rlLnSlantttdrar Mactpat c.t'r s'rlttu sost4tkbn 6 sat) .tttd BlddrrEIw [owdk6i danPalnrut Isloh Oleh ALEXANDRA PANE NtM.08 1100002 JT,IRUSANKOMI,INIXASI PENYIARAN ISLAM FA]<UI;IAS DAI(WAII DAN ILMU KOMI]NIKASI INSTITUT AGAMA ISLAM NEGERJ (IAI]\) PADANGSIDIMPUAN 2015 t ORIENTASI PESANDAKWAH JARINGAN ISLAM LTBERALI (AnalisisFEmiDs M€dit Onlinerr$ry.isltmlib.coh) SKRIPSI ial h lan So..n.hbn u?h.apai Celar Satjotu Sos '5. RidahA nu Konuailasi Pesyiaran hlan Oleh ALf,XANDRA PANE NIM.OE 1t0 00{t2 JI]RUSAN KOMIJMKASI PENYIAXAN ISLAM FAKULTAS DAKWAE DAN ILMU KOMUNIKASI INSTITUTACAMA ISLAM NEGERJ flAIN) PADANGSIDIMPUAN 2015 OR]ENTASI PESA]\IDAKWAH JARINGAN ISI,AM LIBERAL: (Amlbi! Fr'ning Medir Otrline*TT'.blenlib.coD) SKRIPSI Diajrlrk htut MelekeknpiTueB daa Earut ,tua| Me"capai Gclat Sa4d,a Sosiallslon 6. S6.t dalan Ridangllnu Kodnikxi PenyiarcnIslan Ol€h AI,EXANDRA PAIIE NIM.oEtro 0002 JI]RUSAN KOMIJNIKASI Pf,NYIARAN ISLAM z,J t99,{t3I 001 NrP, t930502 19903 1 003 FAKULTAS DAKWAH DAN ILMU KOMI]NIKASI INSTITUT AGAMA ISLAM NEGERI (IAIN) PADAIIIGSIDIMPUAN 2015 ttrl : Sluipsi Prddgsidibtu4 M.i 2015 rn. Al.n.t .Pac rep:6(E|m)Fr.enrld D.ta lllaftrs D*s!n dd Ilnu KolMikai Di as.tdu,nrdh,m wr\r,'b S.t hn ocobace ncn luh, &n .@b€ikrn s!e$m pat iks s€gcrluryaldh.tlap skripsi rn Aldrndn Pe yangbdju.h! "Oni.,rae Pew Datgah Jitriig@ hlan Ltberul (A,elisis Fwing M4lia Oal'E w.islankb.@) , n*a L@i bdpada!.t b.!w. 3Lripsii LLh d.9.1 dit riM udur @ldgk pi tuga de sy!.d{tE l ltl€Mpli eeld Sej@ Soairl Islu (S.SoiD d.lm bid.q llu Dlkw.h dd Konunikasi pda Flhrk8 Dlkwll d& Itnr (olMit d, tNs Koonit8i dd pdyi,A tsLo, IAIN P.d.rgrididFs. Sening d@gE hd di !t!s, bdo s&F rcFdu $.bl d!p!t idjalei sid.ns n"irl|.y.h uiruk @pqrdsgungjs'.bkd *'ip!by. ini. D.nikim kmi Mpsikt\ emga d!p!r dinrttumi du |ts pdhlriamyr diu€pkE tdima l@ib. WasdDu'aldlM w.wt. NIP. r97:t0502r9!ti)3 I 003 PERNYATAANKEASLIAN SXRIPSI D€nga ftda AUd! Yog Mrb. ?@g6ih Lgi MaIa PaFy6g. saF y6g hdt&d. rded di baw! ini: ALEXANDRAPANE NlM 08l l0 0002 DalsEh dd Ildu Komitasi Kon@it6i renyi@ Isld (KPI) tudutShipsi ORIENTASI PFSAN DAI(W E J RINGAII NI.AM LTEERAL: ANAI,ISIS FRAMING MEDIA ONIINE WEBSITEWWW.ISLAMIJB.COM Mdtdd@i d@ee eb@8n a b.n@ skriFi }Eng eys eobLd ili ad.Lh b@E h€d Esup3ld b6jl kaaa srr sdiri, ksurli aaha! tiD FobiDbjlg dr! ft.r nebkrtd plagisi sui d@sankode dik nrlaiM lcel 14alEt 2. lantdra! iu seyabult ddge tugglbnr! dd apalil! dildudi& h&i lcld.Fr patryiBpeeE dlr ketid.kb€@ Fbyd!& ini, naiG *tt b€tsedia tl'EMim s.t!i eb8gai@ ldsrrM ddd p$al 19 syst 4 tenrds kcde €ril dDhdiM t{itu pacabuta! gcbr slld@it d€ngd 1id!} hodtt d@ selsi lainya suli ddge or)mde k Lntuai nukm ysg b€rlalu ladagsidimpulq AFil20l5 o RA PANE I l0 0002 PERNYATAAN PERSETUJUAI'PI]BLIXASI TUG S AXEIR I'NTUK KEPENTINGANA|(ADEMIS Sebarricivilas akldmik Irstitul Aga@ Irld Negqi Pld.trgridimpu,4 eya y&g bdr&daldgd di b€*I ini: NIM 0EM 0002 Dalwh d& IlrnuKmwiLsi kduitad Pdyisru Islo (KtD Sknpsi dqni pelemt@elD ilnu Fngebhu.A thyctujli hId ndbqte kFda Ildinn Ag'm Isld Needi laddgsitlidFe l|tt Eclor Rot.ld No! Eloltl$il (Nowlaltp &otrrr-Fre Rigl,t)atrs rq! ilni.h ey! yeg b.tjudul: "ORJENTA$TPESAN DA!<IVAII JARTNGANISI,AM LTBERAL (ArdLtFnnl4M.dho h.arv.lluur*oa)' Bsell! p@skt ye8 a<b (jit! dirqluLo), Ddgo Hak Beba Roydty Noa Ek*l6if ini IEdn AgaM Isl@ N.8qi Piddesididp,$ H'!k noyidp3a dagdih d€di./fomr&!4 Mgelol. drld b€ntukfngLild d,ata(.latabu.), B€6!t de ll@publi&Eite tu{rs atlir ey! elada tet p na@$m}a tE@ 3oF *blgei padis dm s!!o$i FDilit ltal( Cipi& Dmilie pm'!r!a! ilj sya but d€ne@*b€n nyE Dib@t di lddegsidinpu PadaTmssal:20 M.i ?015 dLF]'(AIIDTIA PANEI DEWAN PENGUJI SIDANGMUNAQASYAII SKRIPSI ! LEXANDRA PANE :0{ ll0 txx|2 JUDIJ'LSKRIPSI : ORIENTASI PESAII DAKWAE JARINGAII ISIiM BERAL: (Ar.|nir I'rrnihg Dr.J i W.risii Ridd S.86.. M.A tm.l 7gt5l5 2003f 2 m! !m. 197605102tl00t2 2 m3 l. D., J i Wrti Srl RllH. 8.Sor. M,A 3121006 NrP.1976051020031220{3 M.A NrP. 19730512199{!lqB N|P. 1960{12r{19990!100r r.lal@ Sidae MulrqolrEh Di 12,00rd 17,00WIB HaiYNilai 73(B) IndelsPrcddi Kmd.rif (IPD €Cq#X.iu4e.t96trl CtiiEl.ld.r) r) Co.!tyeg lidrt pqlu ,12ffi5 nJfiF;ffiSH-ff^1H".,*,* fiJ,l,l ^"',,,FATULTAS ITAKWAH DAN ILMU XOMIJNIXASI ll-at Jarr! Idsku RjzalNurlir KE. 4,5 Sibibng,2271l !ry T.htn (051,1)220s0 Fdinir; (0614)24a22 PENGESAHAN No,b,l9lF/PP.00.9/441/20t t JIJ'DULSKRIPSI : ORTENTASIPFSA!i DAKWAII JARINGAN ISLAM LIBERAL (A!rli!b FMirg M.di. Onlin. DITT'L6 OLEII : AIEXANDM }ANE :081100002 Tch! Ditaim utuk Mmdubi SslshSatu TWs dd St@l,Slt;r dilm Mdp€bleh c.lri s.riD. Sorl.l &l.n (s.sd.D Pad&gsidinp@,r7 M.i 2015 rAffuTroN.M-a! I 1720000! 2 0t3 -\] ABSTRAK Nama : Alexandra Pane NIM : 08 110 0002 Fakultas : Dakwah dan Ilmu Komunikasi Jurusan : Komunikasi Penyiaran Islam (KPI Judul Skripsi : Orientasi Pesan Dakwah Jaringan Islam Liberal Analisis Framing Media Online Website www.islamlib.com Masalah dalam peneltian ini pada dasarnya adalah tentang jaringan Islam Liberal yang terus berkembang melalui media online. Fokus permasalahan penelitian tentang pesan dakwah pada media online website Jaringan Islam Liberal dimana pesan berupa teks yang dipublikasikan secara onlilne. Rumusan permasalahan dalam penelitian adalah pembingkaian pesan dakwah pada media online website Jaringan Islam Liberal dan orientasi pesan dakwah media online website Jaringan Islam Liberal. Teori dasar yang dipakai dalam penelitian adalah pesan dakwah secara umum dimana dilihat dari perspektif makna pesan, hakikat, kategori dan tujuan dari pesan dakwah. Selain itu dijelaskan pula hal-hal yang berkaitan dengan Jaringan Islam Liberal secara mendasar mulai dari embrionya, sejarah, ruang lingkup, dan informasi tentang Jaringan Islam Liberal hingga prinsip-prinsip yang dianutnya. Selanjutnya teori tentang media online yang dijadikan sebagai media dakwah, dengan kategori website sebagai media publikasi. Website yang merupakan multimedia yang dapat memuat beragai konten teks, video dan lain-lain. Tempat penelitian ini adalah website dan dilaksanakan selama bulan Agustus hingga Desember 2014. Metodologi penelitian ini menggunakan peneltian komunikasi dengan jenis penelitian kualitatif. Metode yang digunakan dalam meneliti adalah analisis framing model Robert N. Entman. Adapun sumber data penelitian ini adalah tulisan atau teks dari website Jaringan Islam Liberal sebanyak 15 tulisan, dikumpulkan dengan cara konversi data dan metode dokumentasi. Pada pengolahan data penelitian membagi menjadi tiga tahap yakni pertama; tahap pengolahan dengan menyeleksi isu dan penonjolan aspek, kedua; tahap analisa data; Define Problems, Diagnose Cause, Make Moral Judgment dan Treatment Recommendation, kemudian ketiga; tahapan penyajian data dengan memilah data, deskripsi dan mensintesiskannya. Hasil penelitian menemukan pembingkaian pesan dakwah pada media online website Jaringan Islam Liberal adanya penafsiran liberal, kritikan terhadap kelemahan realisasi amar ma’ruf nahi munkar, demokrasi, dialog antar agama, realisasi, tasawuf dan fikih versi liberal. Orientasi pesan dakwah Jaringan Islam Liberal pada website www.islamlib.com agar terjadinya perubahan sikap, perilaku, opini dan perubahan social; dengan cara pengaburan keimanan, ghazul fikri dalam mengaburkan keimanan dan identitas keimanan dan peramalan muslim liberal, pembaharuan metode penafsiran al- Quran dan hadis menjadi liberal, menegakkan konsep fikih versi liberal, dan mengangkat derajat kaum murtad. Orientasi pesan dakwah bidang akhlak meliputi tema tentang menghargai pendapat orang lain, mengajak berpikiran dan sikap bebas dan menumbuhkan sikap persamaan dan menghilangkan perbedaan. KATA PENGANTAR ,-.-. 7i,J/|i i'i* Alhddulillah densm kruia ds hidayan-Nrt Fnulis bedEil nhycleiloo skiFi d@gm judd: "Ori61asi Pes Dakqh Jdinsd kle Lib€61 (A$lisis Fming Media Onlire 1{w-*ldrlib.@d)' d.$t disldit& dense bril- Shal&rd <l@lalm @o8.. em{e l@uEU6 k@ad!jbjug& Nlbi MdrmDd SA\v, ydg leldr nmb!fr tuis ke jale )ala diri.lhli ol.h P@uli! t@ya<lai bdwa dd@ Fnlllsllm sbipsi ili tidak *dikil hmba&n dd leolild y&g dihadlpi bdkat b€ @ d& dori*i tug lidlt t dnai dd b..ba!i !ibk, alrrinya sktipsi ini el.si padawatturya. Pmulis odydpiikd tsi@ kai! y&s *&lddd,My! de @ homat kclodaenu dh6k ydg telal dmbdt! ddd m€ny€l€sikd s&ripsiini, I(huetE &e!!datag t€rhomlr: 1. Bap.t Dr. Ildhin SircsF.,MCI" ReldoiIAIN Paddgsidimpunb€en! Ba$l D6, rt hle Salel Dalimhihe, M,A., Vs&il R€tror I Bideg Atld€nit de P€ng€sb@ge rmbrga B.pak As*adi Llbis, SE., M,Si., Wslil R€kor II Bi<langAdnidstEi Umu Pmcal'@ ds Ke@ga!, Bap.k DE Smsuddin, lvtAg Wd.il Rehor m Biddg K€rsbsisl!fu d.n Ksjemq yug rela! [email protected] t @prtan keFdr !.n'nb utul drp6t belajd dd n.tmbalr waws .ri rr$inn As!@ rsrd Nes€ri(tA\) Padessidimp@ 2, Ibu lluiah Ndltion M,Ae, slal! D€ke Falaltls Dslwh de IlDu Kmuikasi, slaijuily. te!6da litakil D.ka! Ii BapakDB, K&nahdd[ M.Ag, 'W.kil Det& II; D! D., Juj Vali Sri Rizki S,Sos,M.4., d& Wakil Detq UI; bapst F@i Rizd, M.A, yeg telah b€nylk nenb€rnu peNlis sr ddjglui kuliah&n mmllls stripsi ini.
Recommended publications
  • The Formation of Liberal and Anti-Liberal Islamic Legal Thinking in Indonesia Akh
    Akh. Muzakki IS EDUCATION DETERMINANT? The Formation of Liberal and Anti-liberal Islamic Legal Thinking in Indonesia Akh. Muzakki The University of Queensland, Australia Abstract: Liberalism and anti-liberalism are two increasing- ly prominent but staunchly opposing streams of Islamic legal thinking in Indonesia. This article analyses the formation of each of the two through an examination of the role of formal education. It focuses on organic intellectuals during two periods, the New Order and the reformasi. Challenging the strongly-held thesis of the determinant role of education, this article argues that both liberal and anti-liberal Islamic legal thinking in Indonesia is a result of not only the intellectual formation in the sense of academic training and access to education and knowledge, but also the sociological background and exposure in building a new epistemic community in an urban context. As a theoretical understanding of sociolo- gical background and exposure, the concept of epistemic community deserves to be taken as an analytical framework in addition to education for the analysis of the formation of the two contesting bents of Islamic legal thinking in Indonesia. Keywords: Liberalism, anti-liberalism, Islamic legal think- ing, education, epistemic community. Introduction In his controversial speech entitled “The Necessity of Islamic Renewal Thinking and the Problem of the Integration of the Ummah” on 2 January 1970, Madjid argued for a dynamic approach to Islam which requires reinterpretation of Islamic teachings in context with place and time. In more elaborate ways, he further argued that Islamic values move in line with the spirit of humanitarianism which promotes 280 JOURNAL OF INDONESIAN ISLAM Volume 01, Number 02, December 2007 Is Education Determinant? the dignity of Mankind.
    [Show full text]
  • Friend - Wahid
    Foreign Policy Research Institute E-Notes A Catalyst for Ideas Distributed via Email and Posted at www.fpri.org January 2010 ABDURRAHMAN WAHID, THE INDONESIAN REPUBLIC, AND DYNAMICS IN ISLAM By Theodore Friend Abdurrahman Wahid, known as Gus Dur, died on 30 December 2009 at the age of sixty-nine. The genial complexity of his character, which drew millions to him, was not adequate to the pressures of the presidency. But his life, career, and elements of caprice contain abundant clues for anyone who would understand modern Sufism, global Islam, and the Republic of Indonesia. Premises of a Republic Wahid was five years old in 1945 at the time of Indonesia’s revolutionary founding as a multi-confessional republic. Sukarno, in shaping its birth, supplied the five principles of its ideology: nationalism, international humanity, consensus democracy, social justice, and monotheism. Hatta, his major partner, helped ensure freedom of worship not only for Muslims but for Catholics and Protestants, Hindus and Buddhists, with Confucians much later protected under Wahid as president. The only thing you could not be as an Indonesian citizen was an atheist. Especially during and after the killings of 1965-66, atheism suggested that one was a communist. In this atmosphere, greatly more tolerant than intolerant, Wahid grew up, the son of the Minister of Religious Affairs under Sukarno, and grandson of a founder of Nahdlatul Ulama (NU) in 1926—a traditionalistic and largely peasant-oriented organization of Muslims, which now claims 40 million members. Wahid himself was elected NU’s chairman, 1984-1999, before becoming, by parliamentary election, President of the Republic, 1999-2001.
    [Show full text]
  • Wacana Islam Islam Liberal: Analisis Artikel Di Media Online Jaringan Islam Liberal (
    Agus Riyanto Wacana Islam Liberal : Analisis artikel Di Media On-line Jaringan Islam Liberal (www.islamlib.com) WACANA ISLAM ISLAM LIBERAL: ANALISIS ARTIKEL DI MEDIA ONLINE JARINGAN ISLAM LIBERAL (www.islamlib.com) Agus Riyanto Kepala Program Studi Ilmu Politik Unwahas, Lulusan S2 Ilmu Politik UGM 2007 Abstract Islamic Liberal Discources is one of Islamic movement which has shared on Reformation era besides the other Islamic types like Radical Islam. Both of them are usually in discources conflict because the difference religion concern. The article will describe how Islamic Liberal Network, construct discource on on line media, www.Islamlib.com Key words : Islamic Liberal discources, Islamic construction. A. Pendahuluan tunya. Mereka juga mengusung Bergulirnya era reformasi tahun tema-te-ma seperti pemberlakuan 1998, telah membawa Indonesia memasu- syariat Islam (integralisme agama ki masa transisi demokrasi. Di tengah arus dan negara), peno-lakan presiden transisi tersebut, wacana politik diwarnai perempuan, penolakan de-mokrasi fenomena kebangkitan gerakan Islam dan ideologi negara (Pancasila)2. yang ditandai oleh dua tipe: yakni radikal Sementara gerakan Islam dan liberal. Tipe pertama seperti Front tipe li-beral dimarakkan dengan Pembela Islam (FPI), Forum Komunikasi kemunculan Ja-ringan Islam Liberal Ahlussunah Waljamaah (FKASW) atau po- (JIL), komunitas pe-mikiran anak puler dengan Laskar Jihad, Majelis Mu- muda Islam yang dimotori Ulil jahidin Indonesia (MMI), Ikhwanul Mus- Abshar Abdala. Kelompok ini men- limun, Hizbut Tahrir, dan HAMMAS. coba mengimbangi wacana Ormas-ormas ini diidentifikasikan Kha- pemikiran Is-lam radikal dengan mami Zada memiliki 3 (tiga) ciri khas yai- mensosialisasikan perlunya tu: formalistik, militan, dan radikal1. Mu- kembali ‘liberalisasi’ pemaha-man suh utama gerakan ini adalah kapitalisme, keagamaan.
    [Show full text]
  • From Custom to Pancasila and Back to Adat Naples
    1 Secularization of religion in Indonesia: From Custom to Pancasila and back to adat Stephen C. Headley (CNRS) [Version 3 Nov., 2008] Introduction: Why would anyone want to promote or accept a move to normalization of religion? Why are village rituals considered superstition while Islam is not? What is dangerous about such cultic diversity? These are the basic questions which we are asking in this paper. After independence in 1949, the standardization of religion in the Republic of Indonesia was animated by a preoccupation with “unity in diversity”. All citizens were to be monotheists, for monotheism reflected more perfectly the unity of the new republic than did the great variety of cosmologies deployed in the animistic cults. Initially the legal term secularization in European countries (i.e., England and France circa 1600-1800) meant confiscations of church property. Only later in sociology of religion did the word secularization come to designate lesser attendance to church services. It also involved a deep shift in the epistemological framework. It redefined what it meant to be a person (Milbank, 1990). Anthropology in societies where religion and the state are separate is very different than an anthropology where the rulers and the religion agree about man’s destiny. This means that in each distinct cultural secularization will take a different form depending on the anthropology conveyed by its historically dominant religion expression. For example, the French republic has no cosmology referring to heaven and earth; its genealogical amnesia concerning the Christian origins of the Merovingian and Carolingian kingdoms is deliberate for, the universality of the values of the republic were to liberate its citizens from public obedience to Catholicism.
    [Show full text]
  • Dakwah, Competition for Authority, and Development
    Bijdragen tot de Taal-, Land- en Volkenkunde Vol. 167, no. 2-3 (2011), pp. 236-269 URL: http://www.kitlv-journals.nl/index.php/btlv URN:NBN:NL:UI:10-1-101389 Copyright: content is licensed under a Creative Commons Attribution 3.0 License ISSN: 0006-2294 JOHAN MEULEMAN Dakwah, competition for authority, and development Introduction The Arabic word da`wah – literally call or invitation – is a general term which denotes propagation of the Islamic religion. The Malay/Indonesian term, de- rived from the Arabic, is dakwah.1 Although the concept includes efforts to convert non-Muslims to Islam, da`wah primarily refers to activities aiming at strengthening and deepening the faith of Muslims and helping them lead their daily lives in conformity with Islamic principles. Since the birth of Islam, da`wah has been an important aspect of this religion and da`wah activities have always been highly appreciated in Muslim societies. However, in the course of the twentieth century, da`wah activities and organizations have grown par- ticularly strong all over the Muslim world and have adopted new forms and new aims. This phenomenon is related to two major developments which were partly contradictory: a renewed aspiration for international unity of all Muslims, on the one hand, and the formation of modern nation-states with their different religious traditions and – more importantly – their conflicting political interests, on the other hand. Additional factors include the develop- ment of modern means of transport and communication as well as Christian missionary activities.2 Although often associated with revivalism, competi- tion with other religions, or opposition to a secular political establishment, da`wah, understood more generally as organized efforts to strengthen the Is- lamic faith and its practice, is not limited to movements characterized by such associations.
    [Show full text]
  • The Rise of Islamic Religious-Political
    Hamid Fahmy Zarkasyi THE RISE OF ISLAMIC RELIGIOUS-POLITICAL MOVEMENTS IN INDONESIA The Background, Present Situation and Future1 Hamid Fahmy Zarkasyi The Institute for Islamic Studies of Darussalam, Gontor Ponorogo, Indonesia Abstract: This paper traces the roots of the emergence of Islamic religious and political movements in Indonesia especially during and after their depoliticization during the New Order regime. There were two important impacts of the depoliticization, first, the emergence of various study groups and student organizations in university campuses. Second, the emergence of Islamic political parties after the fall of Suharto. In addition, political freedom after long oppression also helped create religious groups both radical on the one hand and liberal on the other. These radical and liberal groups were not only intellectual movements but also social and political in nature. Although the present confrontation between liberal and moderate Muslims could lead to serious conflict in the future, and would put the democratic atmosphere at risk, the role of the majority of the moderates remains decisive in determining the course of Islam and politics in Indonesia. Keywords: Islamic religious-political movement, liberal Islam, non-liberal Indonesian Muslims. Introduction The rise of Islamic political parties and Islamic religious movements after the fall of Suharto was not abrupt in manner. The process was gradual, involving numbers of national and global factors. 1 The earlier version of this paper was presented at the conference “Islam and Asia: Revisiting the Socio-Political Dimension of Islam,” jointly organized by Japan Institute of International Affairs (JIIA) and Institute of Islamic Understanding Malaysia (IKIM), 15-16 October, Tokyo.
    [Show full text]
  • Why Are Indonesians Prone to Support the Islamic State of Iraq and Syria?
    WHY ARE INDONESIANS PRONE TO SUPPORT THE ISLAMIC STATE OF IRAQ AND SYRIA? Karen Savitri Universitas Pelita Harapan, Tangerang [email protected] ABSTRACT Negara Islam Irak dan Syam, atau lebih dikenal sebagai ISIS, mendeklarasikan dirinya sebagai sebuah khilafah, atau negara Islam, dengan Abu Bakar Al-Baghdadi sebagai Khalifah atau pemimpin atas segala umat Muslim, pada tahun 2014. Dalam aksinya, mereka membunuh banyak orang, merugikan harta benda, serta membuat kerusakan infrastruktur dari wilayah kekuasaannya di Timur Tengah sampai dengan Asia Tenggara. Kabar kekerasan ISIS terdengar melalui media massa, dari internet, dalam artikel berita, dan didiskusikan di media sosial. Namun, dengan segala informasi mengenai kekejaman ISIS, mengapa masih ada orang Indonesia yang mendukung ISIS? Apa yang membuat mereka membenci orang-orang kafir? Apa yang memotivasi mereka untuk berjuang demi ISIS, bahkan sampai rela untuk kehilangan nyawa? Penelitian ini, dengan mengaplikasikan teori konstruktivisme, mendiskusikan kisah sejarah Indonesia dan faktor sosial yang mendasari alasan orang Indonesia mendukung ISIS. Dengan metode penelitian kualitatif, data dikumpulkan melalui interview dan studi literatur dari buku dan artikel penelitian. Peneliti mendiskusikan total 6 (enam) faktor pendorong dan penarik, mulai dari kisah sejarah, radikalisme di Tanah Air, kecendrungan orang Muslim di Indonesia, dan generasi milenial. Keywords: Radicalization, extremism, ISIS, Indonesia 1. Introduction Since the Islamic State of Iraq and Indonesians, including women
    [Show full text]
  • Sejarah Munculnya Pemikiran Islam Liberal Di Indonesia 1970-2015 the Birth of Liberal Islamic Thought in Indonesia 1970 - 2015
    Sejarah Munculnya Pemikiran Islam Liberal…(Samsudin dan Nina Herlina Lubis) 483 SEJARAH MUNCULNYA PEMIKIRAN ISLAM LIBERAL DI INDONESIA 1970-2015 THE BIRTH OF LIBERAL ISLAMIC THOUGHT IN INDONESIA 1970 - 2015 Samsudin dan Nina Herlina Lubis Universitas Padjajaran, Indonesia E-mail: [email protected], [email protected] Naskah Diterima: 15 April 2019 Naskah Direvisi: 20 September 2019 Naskah Disetujui : 28 September 2019 DOI: 10.30959/patanjala.v11i3.522 Abstrak Kemajuan yang dicapai oleh negara Barat dalam bidang ilmu pengetahuan, teknologi, dan ekonomi, berakar pada trilogi liberalisme, pluralisme, dan sekularisme. Atas dasar itulah, beberapa tokoh Islam Indonesia ingin memajukan umatnya dengan trilogi tersebut. Dalam perjalanannya, tokoh Islam seperti Nurcholish Madjid dan Ulil Abshar menuai kritik dari Rasjidi dan Atiyan Ali. Puncaknya adalah ketika MUI mengeluarkan fatwa mengharamkan Islam liberal. Bagaimana gambaran sejarah masuk Islam liberal di Indonesia? Mengapa terjadi polemik Islam liberal di Indonesia? Untuk menjawab pertanyaan tersebut, metode yang digunakan adalah metode sejarah, meliputi heuristik, kritik, interpretasi, dan historiografi. Berdasarkan hasil penelitian, sejarah Islam liberal di Indonesia terbagi ke dalam empat tahap, yaitu: Tahap awal ketika masih menyatu dengan pemikiran neo-modernisme. Kedua, pembentukan enam paradigma Islam liberal. Ketiga adanya kritik dan evaluasi pemikiran Islam liberal. Kemudian sebab terjadinya polemk pemikiran Islam liberal disebabkan oleh perbedaan paradigma berfikir dan metodologi memahami ajaran Islam dalam melihat realitas yang terjadi di masyarakat pada masa kontemporer. Kata kunci: Islam liberal, sejarah, tokoh liberal, polemik. Abstract The progress achieved by Western countries in the fields of science, technology and economics is rooted in liberalism, pluralism and secularism. For this reason, some Indonesian Muslim intellectuals want to reform their people accordingly.
    [Show full text]
  • Potret Pemikiran Radikal Jaringan Islam Liberal (Jil) Indonesia
    POTRET PEMIKIRAN RADIKAL JARINGAN ISLAM LIBERAL (JIL) INDONESIA Muh. Idris STAIN Manado [email protected] Abstrak Jaringan Islam Liberal adalah salah satu lokomotif yang menggerakan tata nilai pemikiran keagamaan yang menekankan pada pemahaman Islam yang terbuka, toleran, inklusif dan kontekstual. Di Indonesia penyebaran Islam liberal telah berlangsung sejak awal tahun 70-an dan sejak tahun 2001, sejumlah aktivis dan intelektual muda Islam memulai penyebaran gagasan Islam liberal secara lebih terorganisir. Jaringan Islam Liberal mencoba membangun dan mengembangkan suasana beragama yang transformatif dan inklusif, menampakkan signifikansinya untuk selalu “dilirik” oleh komunitas umat. Melalui pemahaman keagamaan yang holistik dan pola keagamaan yang inklusif, umat Islam diharapkan dapat menyelesaikan krisis kemanusiaan, serta menjadikan modernitas sebagai proses yang memberikan manfaat sebesar-besarnya bagi manusia. Abstract THE PORTRAIT OF THE LIBERAL ISLAMIC NETWORK (JIL)’S RADICAL THOUGHTS OF OF INDONESIA. The Liberal Islam Network (JIL) is one of the intelectual communites generating the values of religious thoughts that emphasize on the open, tolerant, inclusive and contextual understandings of Islam. The spread of liberal Islam has been going on In Indonesia since the early 1970s as a number of activists and Muslim intellectuals began to deploy more organized liberal Islamic ideas. The Liberal Islam Network has been trying to build and to develop such a transformative, inclusive, religious atmosphere and showing its significance to attract Muslim community. Through a holistic, inclusive religious understanding, Muslims are expected to resolve humanitarian crises, and view modernity as a process that provides maximum benefits to the life of all humankind. Kata Kunci : Radikal; Jaringan Islam Liberal dan Liberal Volume 8, Nomor 2, Desember 2014 367 Muh.
    [Show full text]
  • Building Moderate Muslim Networks
    THE ARTS This PDF document was made available CHILD POLICY from www.rand.org as a public service of CIVIL JUSTICE the RAND Corporation. EDUCATION ENERGY AND ENVIRONMENT Jump down to document6 HEALTH AND HEALTH CARE INTERNATIONAL AFFAIRS The RAND Corporation is a nonprofit NATIONAL SECURITY research organization providing POPULATION AND AGING PUBLIC SAFETY objective analysis and effective SCIENCE AND TECHNOLOGY solutions that address the challenges SUBSTANCE ABUSE facing the public and private sectors TERRORISM AND HOMELAND SECURITY around the world. TRANSPORTATION AND INFRASTRUCTURE WORKFORCE AND WORKPLACE Support RAND Purchase this document Browse Books & Publications Make a charitable contribution For More Information Visit RAND at www.rand.org Explore RAND Center for Middle East Public Policy View document details Limited Electronic Distribution Rights This document and trademark(s) contained herein are protected by law as indicated in a notice appearing later in this work. This electronic representation of RAND intellectual property is provided for non- commercial use only. Permission is required from RAND to reproduce, or reuse in another form, any of our research documents. This product is part of the RAND Corporation monograph series. RAND monographs present major research findings that address the challenges facing the public and private sectors. All RAND mono- graphs undergo rigorous peer review to ensure high standards for research quality and objectivity. Building Moderate Muslim Networks Angel Rabasa Cheryl Benard Lowell H. Schwartz Peter Sickle Sponsored by the Smith Richardson Foundation CENTER FOR MIDDLE EAST PUBLIC POLICY The research described in this report was sponsored by the Smith Richardson Foundation and was conducted under the auspices of the RAND Center for Middle East Public Policy.
    [Show full text]
  • PERGERAKAN JARINGAN ISLAM LIBERAL (JIL) DI INDONESIA TAHUN 2001-2005 Cahyaningrum Tri Agus Tina
    1 PERGERAKAN JARINGAN ISLAM LIBERAL (JIL) DI INDONESIA TAHUN 2001-2005 Cahyaningrum Tri Agus Tina Abstract This article aim to explain some light on liberal Islamic movements in Indonesia, with specific reference to the Liberal Islam Network (JIL). The background formation of Liberal Islam Network is the strengthening influence of orientalists in Islamic studies and the rise of fundamentalist Islamic groups that tend to be radical in overcome the problem post new order. Liberal Islam Network which initiated Ulil Abshar Abdalla and active on March 8, 2001. Liberal Islamic thought are reflected in several important agenda of JIL, which include: the political agenda (secularism), religious pluralism, emancipation of women, freedom of opinion and freedom of expression. Liberal Islamic thought development strategies implemented with financial assistance of The Asia Foundation through study and discussion forums, print media such as Gatra, Tempo, Jawa Pos to electronic media (radio news agency 68H) and internet with the official website www.islamlib.com. The effect of Liberal Islam Network in Indonesia is a confirmation of theology the secular state idea and religious pluralism. The aims of Liberal Islam Network to promote the ideals of civil society (freedom of civil society), the development would have a response and critique of various parties. PENDAHULUAN Sekularisme sebagai akar liberalisme masuk ke Indonesia melalui proses penjajahan, khususnya oleh pemerintah Belanda. Prinsip negara sekular telah menjadi dasar pemerintah untuk bersikap netral terhadap agama, artinya tidak memihak salah satu agama atau mencampuri urusan agama (Aqib Suminto, 1985: 27). Setelah kedatangan Snouck Hurgronje, pemerintah Hindia- Belanda mempunyai kebijakan yang jelas mengenai masalah Islam.
    [Show full text]
  • Saudi Arabia Exporting Salafi Education and Radicalizing Indonesia’S Muslims
    Number 7 2014 ISSN 2196-3940 INTERNATIONAL Saudi Arabia Exporting Salafi Education and Radicalizing Indonesia’s Muslims Amanda Kovacs Salafis, who defend a very conservative, literal interpretation of Islam and treat Shia Muslims with hostility, are not just a phenomenon in the Middle East. They are increasingly pressuring Shias and other religious minorities in Indonesia, too. Analysis Saudi Arabia is the world’s main provider of Islamic education. In addition to promoting Salafism and maligning other religious communities, Saudi educational materials present the kingdom in a favorable light and can also exacerbate religious strife, as they are doing in Indonesia. The Saudi educational program aims to create global alliances and legitimize the Saudi claim to be the leader of Islam – at home and abroad. Since switching to democracy in 1998, Indonesia has been shaken time and EDITION again by Salafi religious discrimination and violence, often on the part of graduates of LIPIA College in Jakarta, which was founded by Saudi Arabia in 1980. Domestically, Saudi Arabia uses educational institutions to stabilize the system; since the 1960s, it has become the largest exporter of Islamic education. After Saudi Arabia began to fight with Iran for religious hegemony in 1979, it founded schools and universities worldwide to propagate its educational traditions. In Jakarta, LIPIA represents a Saudi microcosm where Salafi norms and traditions prevail. LIPIA not only helps Saudi Arabia to influence Indonesian English society, it also provides a gateway to all of Southeast Asia. As long as Muslim societies fail to create attractive government-run educational institutions for their citizens, there will be ample room for Saudi influence.
    [Show full text]