ISLAMICA: Jurnal Studi Keislaman ISLAMICA: Jurnal Studi Keislaman Graduate Studies of Sunan Ampel State Islamic University Surabaya, Indonesia en-US ISLAMICA: Jurnal Studi Keislaman 1978-3183 The Perpetuation of Identity and Symbolic Resistance of Hizbut Tahrir Indonesia after the Official Disbandment in 2017 <p>The Government of Indonesia has legally revoked the legal status of the Hizbut Tahrir Indonesia (HTI) organization, yet thousands of HTI members have embraced strong group identities and systematic resistance strategies. This article reveals the effectiveness of the Government’s efforts and their impact on the sustainability or discontinuity of the HTI movement. Based on qualitative data extracted from field research in Gorontalo in 2018 and the theory of identity and resistance, this article reveals the collective identity of the HTI group, models of resistance, and change of space and strategy the members made after the disbandment of the organization. The official revocation has encouraged activists to take symbolic resistance through limited religious circles on campus and in villages, the use of various socio-religious activities in the community, and a door-to-door visit. The dominant narrative of the true meaning of Islam and the discipline of the five daily prayers has made this organization remains accepted in society even though it has been formally disbanded. The pattern of perpetuating ideology, narrative and organizational idealism is carried out through integrating or transforming other organizations; returning to the previous organization which is theologically not in conflict with HTI; applying HTI thoughts and ideology in the organizations they join currently; or leaving out formally from the HTI organization and operate HTI thoughts and ideology in individual life.</p> Inayah Rohmaniyah Copyright (c) 2021 Inayah Rohmaniyah 2021-03-01 2021-03-01 15 2 159 194 10.15642/islamica.2021.15.2.159-194 Indonesian Takfiri Movement on Online Media in Umberto Eco's Semiotic Perspective <p>In the era of online media, the Takfiri movement uses websites and social media to propagate its religious understanding. In Indonesia, they also do the same. Through a semiotic perspective, this paper seeks to question how communication and interpretation are carried out by Takfiri groups in producing signs, and how they express signs in online media. The relevance of Umberto Eco’s semiotics is due to its communicational character, and as a contemporary semiotic philosopher, Eco has reminded of how sign production is happening in the era of internet technology. With narrative and semiotic analysis methods, this paper draws data from online media in the form of websites and social media such as Twitter, Instagram and Facebook. The analysis shows that Takfiri content in online media, which creates radical attitudes in some circles of society, has been captured without a meaningful process, so there is no critical thinking process. The propaganda of Takfiri is expressed in the very well-known sentence, <em>al-walā’ wa al-barā’</em>, namely love and loyalty to believers and hate, and hostility to unbelievers, and it is a sign that Takfirism is an ideology whose followers are ready to commit violence in the name of religion.</p> Aniek Nurhayati Dwi Astiti Hadiska Putri Andin Desnafitri Copyright (c) 2021 Aniek Nurhayati, Dwi Astiti Hadiska Putri, Andin Desna Savitri 2021-03-01 2021-03-01 15 2 195 222 10.15642/islamica.2021.15.2.195-222 Mukena in Madurese Social Life <p><em>Mukena</em> is a well-known typical dress for Indonesian Muslim women in conducting prayers. <em>Mukena</em> is taken for granted as a daily routine dress that did not receive much attention from many people in a more in-depth study, so it needed to be highlighted to the field of research. This study aims to determine two sides, namely, the meaning of dress in religious social life as well as to find out the meaning of <em>mukena</em> for Madurese. This study uses qualitative field research method. The sources of data are obtained from interviews and literature studies confined to things that only have relevance to this research. Using purposive sampling, the informants taken in this study were Madurese Muslim women from both santri and non-santri groups. The results discovered in this study are that Madurese Muslim women interpret clothes, including; as a part of social ethics, as a cover of <em>aurat</em> as well as an affirmation of social identity in a community. The meaning of <em>mukena</em> for Madurese Muslim women includes the following; <em>mukena</em> as a cultural tradition, as a form of self-sacralization, and as an affirmation of identity for Muslim women.</p> Mohammad Muslih Muhtadi Abdul Mun'im Khotimatul Mahbubah Copyright (c) 2021 Mohammad Muslih, Muhtadi Abdul Mun'im, Khotimatul Mahbubah 2021-03-01 2021-03-01 15 2 223 241 10.15642/islamica.2021.15.2.223-241 The Attitude of The Tablighi Jamaat Toward Covid-19 Pandemic <p>Covid-19 pandemic, which struck the world globally and rapidly, has caused significant fatalities. The government has implemented strict health protocols to suppress the spread of coronavirus. The reckless attitude of Tablighi Jamaat to hold “ijtima” amidst the massive spread of the virus is considered as an anomaly in preventing the Covid-19 pandemic and contradicts with the Fatwa of MUI (Indonesian Ulama Council) No. 14 of 2020 regarding the Implementation of Worship during Covid-19 Condition. This paper aims to find out the attitude of Tablighi Jamaat toward pandemic from the perspective of <em>ḍarūrah</em> (<em>Naẓ</em><em>ariyyat al-Ḍarūrah) </em>theory by Wahbah al-Zuḥaylī. The writer gives a critical note of the arguments expressed by the Tablighi Jamaat and trying to show a more enlightening reconstruction of the fiqh (Islamic law) paradigm. The results of the study show that Tablighi Jamaat is a religious group that does not care about Covid-19. This attitude was triggered by the assumption that the existence of coronavirus is still in doubt. The doubt generates the understanding of fiqh that has not considered the corona issues as the ‘<em>udhr</em> category, which allows <em>rukhṣ</em><em>ah</em> and abort the original law (‘<em>aẓīmah</em>), either in <em>mas</em><em>haqqah</em> or <em>ḍ</em><em>arūrah</em>. The article assumes that the religious group’s narration that ignored the Covid-19 gives its members the feeling of peace and comfort, but it is counter-productive with the attempt to prevent the spread of Covid-19. It is necessary to reconstruct the fiqh paradigm to bring together science and religion, which is marked by the application of religious reasoning and sciences at the same time.</p> Abrar Abrar Copyright (c) 2021 Abrar Abrar 2021-03-01 2021-03-01 15 2 242 272 10.15642/islamica.2021.15.2.242-272 Discourse on Occidentalism Studies in Indonesia from The Perspective of Mukti Ali <p>In the last few decades, religious studies have increasingly excited and attracted the attention of many scholars and groups. Those involved in religious studies are not only religious leaders and scientists in different fields but also politicians and policyholders in various circles. Religious studies is seen as an absolute necessity in the increasingly complex order of modern life. Many experts put their hopes on the intensification and extensification of religious studies in order to create a harmonious social life in this globalized world. In responding to the development of Western thought as a paradigm of religious studies, the concept of occidentalism is very important to be discussed. This article will focus on the discussion of occidentalism, specifically from the perspective of Mukti Ali who in the 1970s served as the Minister of Religious Affairs. As one of the influential figures in Islamic scholarship in Indonesia, he has contributed to the development and enlightenment of Islamic thought in Indonesia. This article argues that Ali’s concept of occidentalism represents the antithesis towards Western orientalism and the renewal of Islamic studies in Indonesia.</p> Abdullah Haq Al Haidary Copyright (c) 2021 Abdullah Haq Al Haidary 2021-03-01 2021-03-01 15 2 273 294 10.15642/islamica.2021.15.2.273-294 Religious Awareness and Ritual Practices in The Tarekat Qadiriyah wa Naqsyabandiyah Suryalaya <p>This article seeks to reveal the religious experiences of the members of the Tarekat Qadiriyah wa Naqsyabandiyah (TQN) in Suryalaya, Tasikmalaya, West Java. Using a phenomenological approach, this article finds that TQN followers exhibit religious awareness and obedience to legal norms, reflected in various ritual practices, such as <em>dhikr</em> (remembrance), <em>khataman</em> (completing the reading of the Qur’ān), <em>manakiban </em>(reciting the saint’s hagiography), <em>riyāḍah</em> (spiritual exercises), <em>tawassul</em> (mediating), and <em>ḥ</em><em>ajj</em> (pilgrimage). The religious awareness is built upon the belief in achieving good morality as the attribute of a perfect man (<em>insān kāmil</em>). The socio-structural diversity of the TQN community in social life is manifested in the complexity of hierarchies involved in the tarekat system: <em>murshid</em> (spiritual leader); representatives of <em>talqīn</em> which include intellectuals/modernist, ulama/ traditionalist, scholar/neo-traditionalist; preachers from the realms of pesantren, university, and politics. This article argues that the relationship between different hierarchies of membership in the TQN with regard to religious awareness is based on the understanding of the tarekat teaching provided by the spiritual leader.</p> Jamaludin Jamaludin Solihah Sari Rahayu Muhamad Dani Somantri Copyright (c) 2021 Jamaludin Jamaludin, Solihah Sari Rahayu, Muhamad Dani Somantri 2021-03-01 2021-03-01 15 2 295 317 10.15642/islamica.2021.15.2.295-317 Criticism Towards Shaḥrūr's Concept of The Prophet's Sunnah <p>This article deals with the concept of Sunnah proposed by Muḥammad Shaḥrūr and offers a criticism towards his tendency to the denial of the Prophet’s Sunnah (<em>inkār al-Sunnah</em>). Shaḥrūr rejects the Ḥadīth and Sunnah as the second source of Islamic law, by reformulating and redefining the concept of Ḥadīth and Sunnah. Shaḥrūr distinguished between Ḥadīth and Sunnah. According to him, the Ḥadīth is the Qur’ān itself, and the Sunnah has been the practical application (<em>ijtihād</em>) of the Prophet to implement what was revealed to him. Shaḥrūr’s rejection and denial of Ḥadīth and Sunnah are based on the argument that all Ḥadīths were filled with the story of Isrā’īliyyāt. The tendency towards inkār al-Sunnah represented by Shaḥrūr is not a completely new idea, since this position was also conceived by several previous figures. However, despite the fact that Shaḥrūr’s <em>inkār al-Sunnah</em> as argued on the basis of a new approach to Ḥadīth studies, this article reveals that Shaḥrūr’s understanding of, and his tendency to deny, Ḥadīths or Sunnah reflect his opposition against orthodox views on the Prophet’s Sunnah.</p> Fahmi Ali Syaifuddin Rizal Copyright (c) 2021 Fahmi Ali Syaifuddin Rizal 2021-03-01 2021-03-01 15 2 318 348 10.15642/islamica.2021.15.2.318-348