Prevention of Radicalism at Islamic Boarding College

This research aims to identify the background of radical thinking and behaviour among students at an Islamic Boarding College. We analysed through a qualitative descriptive approach by interviewing several key persons from the campus management, and some students indicated to be exposed to radicalism and radical behaviour. The Islamic struggle movement is synonymous with intellectual movement. Thus, radical movements and behaviour must be prevented as early as possible. The actors are the implementers at universities, starting from the study programs, departments, faculties, and university-wide levels. Several recommendations and suggestions were produced through this research to reduce radical understanding in the university environment with several humanist and psychological approaches. One of them is by deepening the Religion and Islamic compulsory courses such as Ahlussunnah wal Jama'ah courses, regular recitations at the faculty and university level to deepen understanding of Islam, as well as educational materials for defending the country and love for the homeland, as well as citizenship materials and others relevant to the mindset of today's students.

How to Deal with the Verses of War: Abdullah Saeed’s Instructional Values on Reading the Qur’an

The connection between violence and religious principle from time to time has been an essential topic discussed among Muslim scholars. Many radical movements, such as the Islamic State of Iraq and Syiria (ISIS), referred to the Qur’an and hadith for justifying or rationalizing their violent acts. They consumed the verses of the Qur’an in order to graps and spread their mission. They hijacked the scripture in their behalf. This article aims to describe the verses of war in the Qur’an which structurally consists of social and political nuances. This article also discusses what so-called “permissive-structure” or “instruction-structure” and elucidates several verses of war, based on Tafsīr al-Qur’ān al-‘Aẓīm written by Imam al-Ḥāfiẓ Abū al-Fidā’ and al-Mīzān fī Tafsīr al-Qur’ān written by Sayyid Muḥammad Ḥusayn al-Ṭabāṭabā’ī. Using hermeneutical approach and discourse-analysis, this study argues that the verses of war in the Qur’an have been contextually misinterpreted by the radical groups to achieve their political interests.

PENGEMBANGAN PENDIDIKAN ISLAM BERBASIS PLURALISME DALAM MENEKAN ANGKA RADIKALISME ATAS NAMA AGAMA DI INDONESIA

faith, which first should not be more dominant with the exclusion of the second factor is faith as the substance. And faith is essential is faith that opens in the middle of the plurality of beliefs that exist. Or in another sense belief that being able to accept the existence of faith other than the faith itself.Islam as a religion kafah should have implied the deepest values about the importance of understanding the basics of pluralism which leads Muslims to interact amid the plurality of beliefs existing community. Live then how education is able to transfer value (values) are appropriately pluralism in the conception and practice so as to color the life of society with the understanding of religious pluralism and avoid thinking and radical movements

The Demise of the Anglo-Nigerian Special Relationship

Although the defence agreement with Britain had been passed by the Nigerian parliament in late 1960, the Nigerian opposition intensified its campaign against it by portraying it as a neocolonial scheme that ran contrary to Nigeria’s official position of non-alignment. In this opposition it was supported by and galvanized radical movements, trade union members, students, and the youth more generally, who staged demonstrations and even riots in Lagos and other Nigerian cities. The Ghanaian leader joined in the campaign, which gained in strength against the background of the escalating Cold War in Africa and French atomic tests in the Sahara. The British thus questioned whether the defence agreement’s decreasing strategic benefits were worth the political backlash that undermined Britain’s and the West’s position in Nigeria and forced Lagos to demonstrate its non-alignment by cosying up to the Soviet Union. As a result, the defence agreement was eventually abrogated in early 1962.

The Understanding of Hadith on Jihad in LDII: A Study of Wali Barokah Kediri and Gading Mangu Jombang Pesantrens

Jihad is a term that continuously caught the attention of academics. The stigma of “radicalism” became a topic of discussion along with the emergence of various religious-based violence in Indonesia. The Indonesian Institute of Islamic Dawah (LDII) pesantrens (Islamic boarding schools) in Jombang and Kediri, East Java, are among large pesantrens in East Java, which have unique characteristics, including the study of the main books of h}adi>th, S{ah}i>h} al-Bukha>ri> and S{ah}i>h} Muslim. This article sheds light on their interpretation of hadi>th on jihad and its implication on the development of religious radicalism thoughts in LDII. It suggests that no indication of religious-based violence emerged in both LDII pesantrens. The students have been exposed to religious radicalism and have studied on jihad, but there have been almost no violent or radical movements in performing their religious duties. In addition, the students showed significant radical attitudes towards jihad. They agreed with jihad as written in the hadi>th books and ready to carry out jihad. Abstrak: Jihad merupakan satu istilah konseptual yang terus mendapat perhatian dari para akademisi. Stigma “radikalisme” menjadi topik perbincangan seiring dengan munculnya berbagai kekerasan berbasis agama di Indonesia. Pesantren Lembaga Dakwah Islam Indonesia (LDII) di Jombang dan Kediri, Jawa Timur, termasuk di antara pesantren-pesantren besar di Jawa Timur yang memiliki ciri khas, di antaranya adalah kajian terhadap kitab-kitab hadis otoritatif, yaitu S{ah}i>h} al-Bukha>ri> dan S{ah}i>h} Muslim. Artikel ini menyoroti interpretasi mereka terhadap hadis tentang jihad dan implikasinya terhadap perkembangan pemikiran radikalisme agama di LDII. Tulisan ini menunjukkan bahwa tidak ada indikasi kekerasan berbasis agama yang muncul di kedua pesantren LDII tersebut. Para santri pada dasarnya telah bersinggungan dengan radikalisme agama dan juga telah mempelajari jihad, namun hampir tidak ditemukan adanya gerakan kekerasan atau radikal dalam menjalankan tugas keagamaannya. Meski demikian, di sisi lain para santri juga menunjukkan sikap radikal yang signifikan terhadap jihad. Hal itu tampak dari sikap mereka yang sepakat dengan jihad seperti yang tertulis dalam kitab-kitab hadits dan mereka juga siap untuk melakukan jihad.

The Islamic Moderation And The Prevention Of Radicalism And Religious Extremism In Indonesia

Radical and extremist groups’ actions are totally opposite to the Islamic teachings. In warding off the radical movements and terrorism, an open concept of inclusive religious understandings are needed. This concept is known as religious moderation. This study aims to explore efforts in reducing the massive movement of radicalism and intolerance in the frame of basic religious practices. This qualitative study relies upon the literature research where data reduction, data presentation, and concluding are employed. The results showed that Islamic moderation is reflected in the moderate attitudes. Religious moderation stems from tolerance, peace, and harmony within a multi-religious society. Kelompok radikalisme dan ektrimisme telah melakukan tindakan yang sangat bertentangan dengan ajaran Islam. Oleh karena itu, untuk menangkal gerakan radikal dan terorisme diperlukan sebuah konsep beragama yang bersifat terbuka (inklusif). Konsep beragama yang inklusif ini disebut dengan moderasi beragama. Penelitian ini bertujuan untuk meredam dan meminimalisir masifnya gerakan radikalisme dan intoleransi maka dibutuhkan konsep beragama yang sederhana, tidak kaku dan mudah dipahami oleh masyarakat umum. Penelitian ini merupakan penelitian kualitatif yang bersifat penelitian pustaka. Penulis menggunakan metode analisis data yaitu reduksi data, penyajian data, dan penarikan kesimpulan. Hasil penelitian menunjukkan moderasi Islam atau moderasi beragama merupakan sikap hidup yang berada di tengah, tidak condong ke kiri, kanan, ke depan dan ke belakang, tetapi berada di tengah dalam melihat dan menyelesaikan sebuah persoalan. Akhirnya, muara dari moderasi beragama yaitu menciptakan suasana yang toleran, damai dan harmonis di tengah kehidupan yang serba multiagama dan multikultural.

Radical Left Organisation and Networks of Communication

Chapter Two discusses the organisational forms relevant to contemporary anarchist and radical left organisation. The chapter shows that anarchist organising is at the core of radical movements that have emerged in recent decades, presenting an image of radical left social movement organisation as networked and/or federated, in contrast to more hierarchical command and control structures common to traditional political parties and trade unions. Linked to this account of organisation is an understanding of communication, and the chapter offers a framework based on the idea of many-to-many communication to identify parallels and divergences between the organisational practices of radical left and anarchist groups and their communication practices.

The Future of Representative Politics

This paper examines claims made about political representation in recent work on global protest, focusing on two very different authors. Tormey champions the anti-representative claims of various radical movements while Krastev assumes the stance of those political insiders who deplore the failure of protesters to work within established representative institutions. Both turn to examples which seem to best support their positions. Tormey to anarchist inspired movements in Spain and Mexico, his argument being that political representation has been succeed by what he variously calls ‘immediate representation’ and ‘resonance’. Krastev’s focus is Russia, Thailand and Bulgaria. His argument is that protest in these countries can be seen are ‘a collective act of exit’ by middle classes that no longer seek political representation. Using the theorisation of political representation in Rosanvallon’s Counter Democracy, I suggest that the global waves of protest of recent years are nothing inherently novel but can be seen as part of the elaborate and complex process of representation that is argued to have always existed beyond and outside of official elected legislative bodies. In conclusion, I suggest that Macron’s turn to citizen’s assemblies can be seen as informed by just such an understanding of political representation.

Transformation of Radicalism Discourse into Extremist Violence (Analysis of News on the Handling of Radical Movements in Indonesia)

This article explains how the transformation of the discourse of radicalism into extremist violence in media coverage. Radical movements tend to be interpreted as acts of violence. Not only that, the root of terrorism is caused by radicalism. But the discourse about radicalism continues to develop, the form of radical action or action is also the idea of ​​building an Islamic state. Therefore the state is important to deal with radical movements or radicalism understandings, especially through the media coverage. But in the media coverage, the state labeled Islamic groups as radical grups. The labeling is caused by the government not having an overall idea or concept towards acts of terrorism or radical movements. Proof of radicalism in Indonesia always moves between two pendulum. Action and regulation. When terror and violence occur, the government responds to these events by issuing a number of regulations and discourse several policies in the media. As a result, acts of terror tend to recur, and injustice and discrimination tend to be addressed to certain groups. Therefore, the transformation of radicalism into extremist violence as a response to the discourse on the handling of terrorism in Indonesia with overall concepts and ideas. Keyword: Radical Movement, Terrorism, media coverage, Extremist Violence