Review of the monograph by V.Kh. Akaev "Sufism in the Context of Arab-Muslim Culture. Monograph. Grozny: State Unitary Enterprise "Book Publishing House", 2020. 523 pp."

Монографическое исследование В.Х. Акаева представляет собой самостоятельное авторское исследование, посвященное проблемам генезиса и эволюции суфизма в глобальном и региональном измерении. Отмечается, что суфизм, сформировавшись в лоне арабо-мусульманской культуры, как религиозно-мистический феномен проник в духовное пространство народов Северного Кавказа. Его отличительной чертой в рассматриваемом регионе стало то, что суфистские братства сумели встроиться в структуру традиционных этносоциальных институций ряда северокавказских народов. Однако деформация общественно-политической жизни Северного Кавказа в начале 1990-х гг. привела к активизации деятельности радикалистов и экстремистов в Чечне и Дагестане. В рецензируемой монографии осмыслен деструктивный потенциал религиозного радикализма, который активно продвигался идеологами ваххабизма, оперировавшими концептами шахидизма. Определены принципиальные расхождения ваххабизма и суфизма в интерпретации теологической доктрины ислама. Отдельного внимания заслуживает и авторское описание социально-политического портрета асоциальных акторов радикализма. Делается вывод о том, что наиболее эффективным инструментом профилактики религиозного радикализма является диалог культур, нацеленный на смягчение культурных конфликтов и обеспечивающий их активный обмен при сохранении культурно-исторической самобытности. The monographic study of V.Kh. Akaev is an independent author's research on the problems of genesis and the evolution of Sufism in the global and regional dimension. Having formed in the bosom of Arab-Muslim culture, Sufism as a religious-mystical phenomenon penetrated the spiritual space of the peoples of the North Caucasus. Its distinctive feature in the region under consideration was that Sufi fraternities managed to integrate into the structure of traditional ethnosocial institutions of a number of North Caucasian peoples. However, the deformation of the socio-political life of the North Caucasus in the early 1990s led to the activation of the activities of radicalists and extremists in Chechnya and Dagestan. The peer-reviewed monograph makes sense of the destructive potential of religious radicalism, which was actively promoted by Wahhabism ideologists who operated on the concepts of Shahidism. Fundamental differences between Wahhabism and Sufism in the interpretation of the theological doctrine of Islam were determined. The author's description of the socio-political portrait of asocial actors of radicalism deserves special attention. The research shows that the most effective tool for preventing religious radicalism is the dialogue of cultures aimed at mitigating cultural conflicts and ensuring their active exchange while preserving cultural and historical identity.

The Role of Pesantren in Fighting Religious Radicalism in West Sumatra

<p>This article aims to examine the role of <em>pesantren</em> (Indonesian Islamic boarding schools) in West Sumatra in countering religious radicalism. The two <em>pesantren</em> used as case studies are the Pesantren Sumatera Thawalib Parabek Banuhampu and the Perguruan Islam Darul Muwahhidin Panyalaian West Sumatra. This issue is critical to reveal because radicalism targets adults and Islamic boarding school students who are in the process of deepening and understanding religious knowledge. The existence of <em>pesantren</em> in educating students and instilling friendly Islamic values has become a little disturbed by the issue of radicalism which has spread to <em>pesantren</em>. The method used in this study is a qualitative method with a historical approach. The reality that occurs in the <em>pesantren</em> is revealed along with the history and background of the establishment of the <em>pesantren</em>. The results of this study indicate that the learning system in <em>pesantren</em> can counteract radicalism through several things, including strengthening the capacity of students, reviewing the curriculum, enlightening teachers and employees regarding radicalism, and having a friendly and tolerant environment for students.</p><p><em>Artikel ini bertujuan untuk mengkaji peran pesantren di Sumatra Barat dalam menangkal paham radikalisme agama. Dua pesantren yang dijadikan studi kasus adalah Pondok Pesantren Sumatra Thawalib Parabek Banuhampu dan Perguruan Islam Darul Muwahhidin Panyalaian Sumatra Barat. Isu ini penting diungkap karena radikalisme ternyata tidak hanya menyasar orang dewasa namun juga santri pesantren yang sedang berproses dalam mendalami dan memahami ilmu agama. Keberadaan pesantren dalam mendidik santri dan menanamkan nilai-nilai Islam yang ramah menjadi sedikit terganggu dengan adanya isu radikalisme telah menjalar ke pesantren. Metode yang digunakan dalam penelitian ini adalah metode kualitatif dengan pendekatan historis, realitas yang terjadi di pesantren diungkap bersamaan dengan histori dan latar belakang berdirinya pesantren. Hasil dari penelitian ini menunjukkan bahwa sistem pembelajaran di pesantren dapat menangkal radikalisme melalui beberapa hal, di antaranya: penguatan kapasitas santri, peninjauan kurikulum, pencerahan bagi guru dan pegawai terkait radikalisme dan adanya lingkungan yang ramah dan toleran bagi santri.</em></p>

The Reintegration of Former Jihadist Detainees in Solo Region: Changing A Way of Life in A New Life

In the process of deradicalization, the reintegration of former jihadist detainee places as the most dilemmatic agenda to conduct. It raises a problematic situation between the issue of security and restoring the former jihadist detainees’s human rights. But, the struggle in the reintegration process not only occurs to the state and host community but also to the former jihadist detainees itself. This paper focuses on the story of former jihadist detainees in Solo region who have different experiences in their reintegration process and their strategies to encounter the problem as an effort to erase the radical thinking and start a new life. Solo Region was chosen because it receives a 'stigmatization' as a cultivation region for religious radicalism because of its record on radical Muslim's web and figure such as Abubakar Baasyir (the founder of Islamic radical group namely Jemaah Islamiyah). It also becomes a growing place for Islamic radicalism groups such as Jamaah Ansharut Daulah (JAD) and Jamaah Islamiyah which contributed toward Makassar’s Cathedral bombing, Bali bombing I and II and Laskar Jihad and Majelis Mujahidin Indonesia which tried to enforce Islamic value in Indonesia. The data of this research was gained by conducting an in-depth interview with four former jihadist detainees in Solo region who are willing to be interviewed under the pseudonym. Also, exposure some references as the secondary data. This article found that a sustainable, gradual, and comprehensive reintegration process in social, ideological, political, and economic aspects could support the effort of former jihadist detainees in the Solo region to establish a new life.

MODERASI BERAGAMA DALAM ISLAM DAN RELEVANSINYA DENGAN KONTEKS KEINDONESIAAN

The failure to have a dialogue between religious understanding and social reality in Indonesia, which is multicultural, plural, and diverse, is the root of social conflicts with religious backgrounds. The failure to dialogue understanding is experienced by hardline groups who do not want to tolerate and find it difficult to compromise with the understanding of other religions that are different. The main commitment of religious moderation to tolerance makes it the best way to deal with religious radicalism that threatens religious life itself and, in turn, affects the life of community, nation and state unity.Keyword: Moderation of Religion, IndonesianAbstrakKegagalan dalam mendialogkan pemahaman agama dengan realitas sosial di Indonesia yang multikultural, plural, dan beragam merupakan akar dari konflikkonflik sosial berlatarbelakang agama. Kegagalan mendialogkan pemahaman dialami oleh kelompok garis keras yang tidak mau mentolelir dan sulit berkompromi dengan pemahaman agama lain yang berbeda. Komitmen utama moderasi beragama terhadap toleransi menjadikannya sebagai cara terbaik untuk menghadapi radikalisme agama yang mengancam kehidupan beragama itu sendiri dan, pada gilirannya, mengimbasi kehidupan persatuan bermasyarakat, berbangsa, dan bernegara.Kata Kunci: Moderasi Beragama, Indonesia

The Implications of Understanding Contextual Hadith on Religious Radicalism (Case Study of Darus-Sunnah International Institute for Hadith Sciences)

In hadith studies, many conclusions state that textual reasoning towards hadith is the main cause of intolerance and radicalism. This makes some scholars such as Yusuf al-Qardhawi and Ali Mustafa Yakub offer a more complex understanding of hadith involving asbab wurud al-hadith, al-wahdah al-maudhu'iyyah fi al-hadith, ikhtilaf al-ahadith and so on. Hadith reasoning like this is considered by some as a contextualization of hadith that will prevent someone from religious radicalism. This study wants to answer the question, to what extent does contextual reasoning in hadith prevent a person from religious radicalism? Researchers will examine the formulation of contextual hadith reasoning initiated by Ali Mustafa Yaqub in al-Thuruq al-Shahihah fi Fahm al-Sunnah al-Nabawiyyah and standards of religious radicalism initiated by LIPI in the Strategy for Anticipating Radicalism and Religious Intolerance in Indonesia. Each will be used as an independent variable and dependent variable. This research is mixed research with the type of field research. The data processing technique used is a simple regression test using the SPSS 20 program. The research object of this study is the Mahasantri Darus-Sunnah International Institute for Hadith Sciences with a total of 32 people. While the sampling system in this study is a random sample. The results of this study indicate that contextual hadith reasoning has a sig. 0.008 which is less than 0.05 so it is said to have a significant effect between contextual hadith reasoning on religious radicalism. The magnitude of the influence of this hadith reasoning itself is 21.2%. The direction of the effect is negative with a magnitude of -.643 at a constant of 69.792. This means that there is a negative relationship between contextual hadith reasoning and religious radicalism. The more contextual a person's understanding of hadith is, the further away he is from radicalism.

Religious Radicalism and Islamic Universities in Aceh: Between Campus, Environment and Family

This paper discusses how Islam is understood, taught, and practiced at the State Islamic Religious Higher Education Institution (PTKIN) in Aceh, whether the contextual approach and tolerance towards difference approach are used, whether there is any indication of the development of religious radicalism, how PTKIN in Aceh positions itself towards this problem, and also, how the environment and family play their roles on this issue. This qualitative study collected data by means of observation, in-depth interview, documentation, and focus group discussion. The data were then analyzed in the following steps: data reduction, data display, verification, and conclusion drawing. The PTKIN selected as research sites consisted of Universitas Islam Negeri Ar-Raniry Banda Aceh, Institut Agama Islam Negeri Zawiyah Cot Kala Langsa, and Sekolah Tinggi Agama Islam Negeri Gajah Putih Takengon. In general, the findings revealed that PTKIN in Aceh has been relatively free from religious radicalism. The teaching of Islamic studies at PTKIN in Aceh still adheres to the Qur’an, Hadith and authoritative references from various sources and time periods, from classical to contemporary books, and from moderate to contextual approaches that respect differences in understanding. The small potential and threat of religious radicalism at PTKIN in Aceh, in addition to the academic system built within PTKIN itself, are influenced by the socio-cultural and political environment in Aceh which is quite accommodating to the aspirations of Islamic law. Islam in Aceh today is relatively compatible with the state because the state has given the Acehnese peoplethe right to exercise Islamic law, not only in the private sphere, but also in the public sphere. However, there is one potential threat that needs to be aware of, which is the way to commute between home and campus; and, this particular space needs to be bridged properly so that students will not be recruited by exclusive Islamic groups without the knowledge of the campus and their families.

Paham Radikal dalam Pandangan Tokoh Agama di Banda Aceh

Radicalism is one of the notions that can damage the social order in society, especially when it comes to religion. This study aims to find out specifically about the understanding of Islamic religious leaders in Banda Aceh City about the teachings and movements of religious radicalism, the factors that influence the development of religious radicalism, and the response of Islamic religious leaders in Banda Aceh City in responding to the development of religious radicalism today. This study uses a qualitative approach and the research method is descriptive. Data collection techniques were carried out by interview, documentation, and literature study. The results of this study indicate that the teachings and movements of radicalism are understood by Islamic religious leaders in Banda Aceh City as an understanding that will change the politics of Muslim and social communities through violence, this perspective is contrary to Islamic values and cannot be tolerated, because the characteristics of This movement tends to blame the other party. Attitudes like blasphemy, loud-speaking style, imposing will on others, like to blame and disbelieve in others. Factors causing radicalism include the lack of understanding about Islam and the country. Politically, certain politicians use religion as a tool to promote themselves to gain power. In addition, this research states that there is incitement and bribery to the community to commit violence for a fee. The Islamic religious leaders of Banda Aceh City responded strongly to the teachings and movements of radicalism by showing an attitude of rejection of the existence of the movement because it was considered contrary to the teachings of religion and the state. This movement can harm other people and damage good relations in the life of the nation, religion, and state.AbstrakRadikalisme merupakan paham yang dapat menggoyahkan tatanan sosial dalam masyarakat terutama jika berkaitan dengan agama. Penelitian ini bertujuan untuk mengetahui secara khusus tentang pemahaman tokoh agama Islam Kota Banda Aceh tentang ajaran dan gerakan radikalisme agama, faktor yang mempengaruhi perkembangan radikalisme agama dan respon tokoh agama Islam Kota Banda Aceh dalam menyikapi berkembangnya radikalisme agama dewasa ini. Penelitian ini menggunakan pendekatan kualitatif, metode penelitian bersifat deskriptif. Teknik pengumpulan data dilakukan dengan wawancara, dokumentasi dan studi kepustakaan. Berdasarkan hasil penelitian diketahui bahwa ajaran dan gerakan radikalisme dipahami oleh tokoh agama Islam Kota Banda Aceh sebagai suatu paham yang ingin mengadakan suatu perubahan baik secara politik maupun sosial melalui jalan kekerasan, dan ini bertentangan dengan nilai-nilai keislaman. Hal ini tidak dapat ditoleril, karena ciri gerakannya bersifat merugikan pihak lain seperti suka menghujat, gaya bicara yang keras, memaksakan kehendak pada orang lain, suka menyalahkan dan mengkafirkan orang. Faktor penyebab terjadinya radikalisme antara lain minimnya pemahaman mengenai agamanya maupun tentang negaranya. Pada faktor politik oleh para politikus tertentu, memakai agama sebagai benteng untuk mempromosikan dirinya demi kepentingan kekuasaan, adanya hasutan dan penyogokan kepada golongan awam dengan cara dibayar. Para tokoh agama Islam Kota Banda Aceh merespon keras ajaran dan gerakan radikalisme yakni dengan menunjukkan sikap penolakan keberadaan gerakan tersebut karena dianggap bertentangan dengan ajaran agama dan negara. Gerakan ini dapat merugikan orang lain serta merusak hubungan baik kehidupan berbangsa, agama dan negara.

Multicultural Awareness of Al-Qur'an Perspective and Prevention of Religious Radicalism-Liberalism

Diversity has existed for a long time. Diversity is not a tool to cause conflict between humans. However, improper multicultural management can lead to conflict. Multicultural awareness is needed for humans with various differences, so that humans can live side by side and respect each other. This study is a normative qualitative through library research. The research is oriented towards discovering the conception of multicultural awareness as the Isyarah of Al-Qur'an. Primary data sources are taken from the Al-Qur'an and secondary data are taken from Tafsir books. This result shows that multicultural awareness in the Al-Qur’an perspective is essentially an attitude of glorifying humans regardless of background differences. A society that has multicultural awareness can be seen from the suitability of its attitude with characteristics and ethics. Multicultural awareness can build wasaṭiyyah attitude. With these characteristics, a person's multicultural awareness will be able to prevent radical-liberal behavior.

Victimisation-by-ingroup Consciousness: Its Antecedents and Impact on Radicalism

This study proposed victimisation-by-ingroup consciousness as a novel concept, which denotes that intragroup violence or wrongdoings by some group members victimise other members of the same group and may elicit sense of physical, material, cultural and psychological sufferings among the victim members. Applying this concept to the context of religious radicalism, this study revealed that among a sample of Indonesian Muslims ( N = 810), the perceptions of physical, material and cultural sufferings positively predicted psychological suffering. This sense of psychological suffering turned out to motivate participants to perceive intragroup violence as illegitimate. This perceived illegitimacy of intragroup violence ultimately facilitated participants to report less emotional, attitudinal and intentional radical tendencies to support terrorists. Finally, we found as expected that Islamic blind patriotism negatively predicted, but constructive Islamic patriotism positively predicted participants’ victimisation-by-ingroup consciousness. These empirical findings broadly suggest that accepting the deficiency of the ingroup may be beneficial for tackling Muslims’ radical tendencies, but this prospect depends on modes of Muslims’ emotional attachment to their own group. We close by discussing the theoretical and practical implications of those empirical findings, as well as limitations and practical implications of this study.