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LIVING HADIS ISLAM WASATHIYAH: Analisis Terhadap Konten Dakwah Youtube “Jeda Nulis” Habib Ja’far
Abstract
Abstrak: Islam wasathiyah menjadi tolak ukur normatif umat Islam dalam menjalankan moderasi beragama di tengah bangsa multikultural. Toleransi merupakan sikap yang mesti diterapkan dalam menghadapi kehidupan bangsa multi religi. Namun kenyataannya, hal tersebut sangat sulit diwujudkan akibat adanya penyebaran paham radikalisme dan ekstremisme secara masif di media sosial. Habib Ja’afar adalah salah satu pendakwah milenial yang sering melakukan dialog lintas agama di media sosial. Dialog tersebut dikemas dalam konten dakwah dan senantiasa mengedepankan prinsip Islam Wasathiyah. Artikel ini mengkaji nilai-nilai syiar Islam dalam konten Youtube “Jeda Nulis” milik Habib Ja’far dengan menggunakan pendekatan studi living hadith. Penelitian ini merupakan hasil kajian lapangan bersifat deskriptif kualitatif. Pengumpulan data menggunakan teknik dokumentasi dan observasi serta dianalisis dengan teknik content analysis. Hasil penelitian menunjukkan bahwa hadis-hadis tentang Islam wasathiyah telah hidup dalam dakwah Habib Ja’far. Melalui media Youtube, Habib Jaa’far menghidupkan nilai-nilai hadist Islam wasathiyah melalui tiga tradisi. Pertama, tradisi lisan yakni melalui konten podcast dan ceramah. Kedua, tradisi tulisan yakni quotes bertajuk moderasi beragama. Ketiga, tradisi praktik yakni melalui dialog lintas agama dengan menghadirkan berbagai sudut pandang dan perspektif. Adapun kontribusi penelitian ini ialah sebagai ikhtiar dakwah Islam wasathiyah di era digital, terutama di platform media sosial Youtube. Kata Kunci: Islam Wasathiyah; Living Hadith; Jeda Nulis; Habib Ja’far
... Furthermore, the inclusion of shura (consultation) and ijma' (consensus) (Horrell, 2021;Irama & AW, 2021;Maliki, 2023) in Islamic education management is also relevant to the development of the e-module. The validation and practicality tests conducted with input from educational experts and teachers reflect these principles by ensuring that the educational product aligns with the needs of the students and the objectives of the curriculum. ...
This study aims to explain the validity and practicality of the E-module theme 4 based on the values of multicultural education in Sub-theme 1 in the fourth grade of elementary school. The type of research used is research and development with a 4-D development model, namely define, design, development, and disseminate. The research instrument includes validation sheets by 3 expert lecturers, namely material experts, design experts, and linguists, and questionnaire responses from educators and students. Based on the results of the study, it was found that the assessment from material expert lecturers included aspects of content feasibility with a score (96,87%) in the very valid category and the integration aspect (92,85%) in the very valid category. The results of the assessment from design expert lecturers include the presentation component aspect (90,62%) in the very valid category, and the graphic aspect (82,14%) in the valid category. The assessment results from linguistic lecturers include aspects of language (92,5%) in the very valid category. From the three expert lecturers' assessment results, an overall average of 90,99% was obtained with a very valid category. The results of the practicality test by educators obtained an average of (91,67%) in the very practical category and the results of the practicality test by the students obtained an average of (97,99%) and categorized as very practical. From the results of the study, it can be concluded that the development of the e-module theme 4 based on the values of multicultural education in elementary schools is very valid, and very practical. So that it can be used in the learning process by educators, and for other researchers it is recommended to be able to develop e-learning modules based on character education values in other materials.
... Dalam kajian living Hadits pada penelitian lapangan sudah cukup banyak dilakukan oleh para akademisi, seperti Ridhoul Wahidi (Wahidi 2013) (Maliki, Anam, dan Prasetyo 2023). Dari berbagai hasil penelitian living Hadits yang dikemukakan tersebut, dalam objek material, penulis belum menemukan penelitian living Hadits dengan objek video konten akun Tiktok Aden Alfurqon episode hasad, calon mertua menuntut kemegahan pernikahan dan bayar hutang. ...
This research discusses the study of living Hadith in the video content of Aden Alfurqon's Tiktok account in the episode of hasad, prospective in-laws demanding wedding splendor and paying debts uploaded in 2023, there are various phenomena and receptions contained in the video content. The purpose of this study is to look at the various receptions of the Prophetic Hadith contained in the video content. To find out the various receptions of Hadith contained in the episode of hasad, prospective in-laws demanding wedding splendor and paying debts, the author uses the reception theory initiated by Ahmad Rafiq (exegesis, aesthetic and functional) to reveal the various receptions that exist. This research uses a qualitative approach with a library research method. The result of this research is in the form of a living phenomenon that is applied as a form of prohibition advice, support advice, and warning advice. First, the exegetic reception is fulfilled in the reading of Hadith done by Abah's character in his advice. Second, the aesthetic reception is fulfilled with the accompaniment of Alan Walker and Emma Steinbakken's sound with the guitar version of the title Not You. Third, functional reception in the informative aspect is seen in the ugly value of hasad, lightening the dowry, and the consequences of delaying debt payments. Meanwhile, in the performative aspect, it can be seen in the interlocutors who follow the advice of Abah in the form of apologizing to the woman he vilified, feeling encouraged again by the demands of prospective in-laws and paying off debts to borrowers. This research contributes to the understanding of living in the media and can provide insights for living Hadits research.
... A number of previous studies have investigated this topic, providing valuable insight into the role of humanist da'wah in various aspects of Muslim society. Some of the results of prior research have advocated the concept of da'wah wasathiyyah (balanced da'wah) which emphasizes moderate and tolerant messages in Islam (Asmara, 2021;Indriawati & Basri, 2022;Maliki et al., 2023). The results of these studies underscore the importance of da'wah that focuses on humanity, with an emphasis on justice, peace, and tolerance. ...
This study aims to provide a comprehensive overview of the influence of humanist da'wah in changing and influencing the process of social transformation and social change in the Muslim community. The study method involves library research and integrated literature analysis to produce an in-depth understanding. The study's results confirmed that humanist da'wah has great potential in forming a more tolerant, humane, and sustainable Muslim society. Human values in Islam become the main foundation for positive changes in the social reality of the Muslim community. The influence of humanist da'wah is not only limited to changes in thinking, behavior, and social dynamics but also embraces human values within the framework of Islamic principles. This results in an inclusive and tolerant environment, reflected in social behavior that is responsive, caring and voluntary to social needs. Nonetheless, challenges such as resistance to change, social polarization, and disinformation remain obstacles that must be overcome. There are great opportunities to harness social inclusion, cross-sectoral cooperation, and interreligious collaboration to strengthen the message of humanist da'wah.
Globalisasi sebagai proses sejarah dan trend ekonomi telah memberi pengaruh pada struktur sosial masyarakat, tak terkecuali pada agama. Pada titik ekstremnya, globalisasi telah mempertemukan banyak budaya dalam satu waktu dan melahirkan budaya-budaya baru dalam masyarakat. Sekat pemisah yang sakral-profan atau lokal-global telah memudar. Dalam bidang agama, entitas sacral (ajaran) tidak lagi menjadi konsumsi pribadi bagi pemeluknya semata, tapi melintas ke semua pemeluk agama. Dari sekian ajaran agama tersebut, radikalisme menjadi isu yang trend di era media hari ini. Radikalisme tidak lagi diproduksi dan disebarkan oleh satu kelompom tertutup, melainkan sudah mendunia. Media yang digunakan sangat beragam, salah satunya channel Youtube. Dalam channel Youtube, konten radikalisme meliputi tiga hal (ciri); mengajarkan puritanisme, anti pada sistem negara serta intoleransi SARA. Dalam tulisan ini, tiga channel Youtube yang diamati (Media Dakwah Sunnah, Cahaya Islam, Cahaya Tauhid) telah memenuhi syarat sebagai media sosial radikal. Dengan menggunakan teori simulacrum Baudrillard, apa yang disampaikan oleh channel tersebut dilihat sebagai tawaran realitas baru terhadap kenyataan sosial yang sedang berlangsung. Ia memiliki banyak makna tafsir, tak ada kejelasan tentang yang asli/palsu serta tiap orang bebas mengartikulasikannya. Kesimpulannya, bahwa media Youtube tersebut bisa saja menginspirasi, menggerakkan dan mempengaruhi cara pandang seseorang. Pada akhirnya, makna simulacrum dalam media Youtube yang dijadikan realitas keseharian adalah tafsiran yang mendekati kenyataan lampau. atau jika tidak, tafsiran yang bisa mewakili, mendeskripsikan dan mencirikan kelompok masyarakat tertentu. Saat ada kesesuaian antara makna baru dari simulacra tersebut, maka proses reproduksi menjadi keharusan yang harus dilakukan setiap saat.
Keywords; Agama, Channel Youtube, Radikalisme
This article explains that all religions strictly prohibit acts of terror that can threaten harmony, wholeness and diversity of the nation. Terrorism and radicalism are not always ideologically motivated, but non-religious factors are dominant such as social, economic, political and others. Therefore, it is necessary to promote and promote a new discourse and paradigm of inclusive and tolerant Islamic understanding of moderation of Islam (wasathiyah al-Islām). The emergence of radical Islamism must immediately be balanced with the vision of moderate Islam. That is the image of Islam that upholds the valuesof moderation, tolerance and equality of rights.Moderation of Islam is a middle ground in the midst of religious diversity. The image of moderation of Islam appears in harmony between Islam and local wisdom. This Local Value as a cultural heritage of the archipelago, can be juxtaposed parallel so that between the spirit of Islam and cultural wisdom goes hand in hand, not mutually negate. This is where the image of Indonesian Islam is considered very appropriately applied in the context of cultural heterogeneity in the ASEAN region and the world Normal 0 false false false EN-US X-NONE AR-SA /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin;}
This article tries to explain the concept of Islamic wasaṭîyah (Islamic moderate) from the prophetic ḥadîth point of view. It, then, attempts to elaborate the prophet’s attitudes and sayings which have to do with the issue of moderation. It should be noted that many researches have focused more on the polemical ḥadîth that are mistreated by some radical Muslims to legitimate their arguments, but are little to investigate the moderation side of the ḥadîth. Methodologically, the article employs thematic method to collect ḥadîth from the classical book and then analyze it by the contextual frame. By searching of the terminological explanation of moderation, it can be summarized that the prophetic ḥadîth has little to say about moderation in term of wasaṭîyah, but there has ample of word which is equivalent to the term, that is al-qaṣd. Those ḥadîth has brought several principles and characteristics, such like al-khayrîyah (chosen), al-‘adâlah (fairness), al-tasâmuḥ (tolerant attitude), al-tawâzun (balance), al-istiqâmah (consistency), and raf‘ al-ḥaraj (eliminating difficulties). Those principles are significant in terms of demonstrating the peaceful life and arguing the violent and intolerant conducts. The contextual analysis of the ḥadîth has argued that those values should be put on the universal principles which Islam has come along with.
p>Artikel ini akan memfokuskan kajian dan pembahasannya pada prinsip-prinsip dan fenomena moderasi
Islam dalam bidang Hukum Islam. Artikel ini bertujuan untuk mengungkap dan menggambarkan
berbagai prinsip bagi moderasi Islam yang telah dirumuskan oleh pakar hukum Islam baik dari
kalangan Ushuliyyun maupun Fuqaha. Artikel ini juga bertujuan untuk mengemukakan fenomenafenomena
moderasi Hukum Islam yang telah ditunjukkan oleh ulama fiqih Islam dalam tradisi istinbath
hukum. Metode yang digunakan dalam penelitian ini ialah metode kualitatif -diskriptif dengan cara
mencoba mendiskripsikan prinsip dan fenomena moderasi Hukum Islam dengan menganalisis dan
menginterpretasi naskah-naskah yang berbentuk karya buku dan tulisan pakar dan ulama Hukum Islam
mengenai perkara yang dimaksud. Hasil penelitian menunjukkan bahwa karya-karya ulama Fiqih Islam
sangat sarat dengan bukti-bukti teoritis dan praksis mengenai prinsip Wasathiyyah dan Moderasi Islam
yang dinginkan oleh ulama Fiqih tidak seperti yang dikemukakan oleh kalangan liberal yang sedikit
banyaknya sudah terpengaruh oleh konsep moderasi Islam perspektif barat.</p
This article examines the rise of Islamic radicalism expressed through the virtual network (social media. Facebook, YouTube, Twitter, Tumbler, and other free ap- plication providers such as WhatsApp have become a spot for propaganda, recruit- ment, training, preparing, and calling for the establishment of Islamic Khilafa. Con- temporary strategy has been used by the “defenders of Islam” to influence Muslim society. In particular, the radical groups have actively used social media to target youth as the main users of social media. (netizen). This research focuses on Islamic fundamentalism, represented by radical groups such as Hizbut Tahrir Indonesia (HTI), Harakah Tarbiyah dan Jamaah Salafi
This article explore the concept of ghuluw in Islam, as a seed of extremism in the name of religion. This article trace the term ghuluw in Islamic history and how Islam (through the Qur’an and Hadith) discuss this term. Etymologically, the term ghuluw means exaggerating about something. Terminologically, ghuluw means the model of excessive understanding of religious teaching deviated from its orininal meaning. Several attitudes categorized as ghuluw include: fanatic, prejudice, and blame; and even accusing of infidelity. Islam condemns all those characteristics as explain in the Qur’an and Sunna. Islam is a religion that promotes honour, peace, harmony and balance. Currently in Indonesia, however, there are two contrasting Islamic groups: on one side there has been increasing number of people who can be labeled as extremist, violent, and literalist. In another side, there is an Islamic group who tends to ignore the main principles of Islam. These two Islamic groups spread widely in Indonesian Islamic society.
Moderasi Moderasi beragama merupakan falsafah yang menjadi penyeimbang dalam kehidupan masyarakat dalam bingkai Republik Indonesia. Islam mengajarkan nilai-nilai luhur moderasi beragama yang telah digariskan dalam Alquran dengan istilah wasathiyah atau jalan tengah. Konsep wasathiyah menjadi tolok ukur mengenai layak atau tidaknya sebuah kelompok atau golongan berada pada sebuah negara atau daerah yang dihuninya. Penelitian ini mengkaji tentang proses dialog dalam Dakwah Habib Husein Ja’far Hadar pada Konten Podcast Noice “Berbeda Tapi Bersama” yang terdapat dalam Alquran surat An-Nahl ayat 125 dalam Perspektif Moderasi Beragama. Dalam melakukan Penelitian ini, kami menggunakan metode kualitatif yang menghasilkan data deskriptif (penggambaran). Dengan menggunakan Teknik pengumpulan data observasi dan dokumentasi dari konten yang terdapat di media sosial. Penelitian ini bertujuan untuk mengetahui pola dakwah Habib Husein Ja’far al-Hadar. Hasil penelitian ini mengungkapkan bahwa konsep moderasi beragama dalam dakwah Habib Ja’far selaras dengan indikator moderasi beragama, yakni wawasan kebangsaan dengan menonjolkan ciri keindonesiaan sambil menutup identitas asalnya sebagai keturunan Arab, sikap toleransi yang tinggi, anti kekerasan, dan akomodatif terhadap budaya lokal. Hasil penelitian ini menunjukkan bahwa metode dakwah yang digunakan oleh Habib Ja’far adalah menyampaikan pesan-pesan agama dengan cara menerapkan metode yang berlandaskan pada Alquran surat An-Nahl ayat 125 yakni Hikmah (bijaksana), Mau’idzah Al Hasanah (pelajaran yang baik), dan Mujadalah (dialog dengan cara yang lemah lembut), serta menyesuaikan metode dakwahnya dengan empat indikator moderasi beragama.
Keragaman Negara Indonesia dari mulai agama, suku, ras, bahasa dan lain, membuat Indonesia menjadi Negara yang sering terjadi konflik. Salah satu pemicu konflik yang paling sering adalah sempitnya masyarakat memahami agama Islam sehingga banyak diantara mereka menjadi eskstrimisme. Untuk mengatasi semua ini, diperlukan penerapan dari nilai-nilai ukhuwwah dan Islam wasathiyah. Nilai-nilai tersebut berupa sikap saling menyayangi, toleransi, tidak berlebihan dalam bersikap, bersikap ‘adil dan selalu mengedapankan kepentingan bersama dengan cara mufakat. Penelitian ini menggunkan penelitian library research (penelitian kepustakaan) dengan mengumpulkan semua sumber-sumber dari buku jurnal dan lain-lain kemudian mengkajinya kedalam kajian tematik dengan cara menulusuri ayat-ayat yang semakna.
Indonesia is a country with a society that has a very high level of diversity (heterogeneous-pluralistic), and is framed in a united harmony of solidarity, and is based on Pancasila as the ideology of the nation. This is in accordance with the ideals of the nation's founders with the motto Unity in Diversity (they remain one). Such diverse community conditions are certainly easily provoked by SARA issues, especially religious issues and have the potential to cause enormous conflict. The presence of hardliners in all walks of life is certainly a challenge for the government. Hardliners try to replace the ideology of the nation with the Wahhab / Muslim Brotherhood ideology that is extreme, hard, and rigid. This hardliner group aspires to the Khillafah Islamiyah state which is clearly in conflict with the foundations of the Pancasila state and the 1945 Constitution of the Republic of Indonesia. The birth of the Wasathiyah Paradigm as an intellectual response to his concern for the thought of hardliners who tried to divide the nation. Wasathiyah's true understanding is able to harmonize inclusive and moderate thinking so as to create peace in the life of the nation and state, as well as building a progressive civilization.Keywords: Hardliners, Wasathiyah, Moderation Abstrak: Indonesia adalah negara dengan masyarakat yang memiliki tingkat keberagaman sangat tinggi (heterogen-pluralistik), dan di bingkai dalam satu kesatuan harmoni solidaritas, serta berlandaskan Pancasila sebagai ideologi bangsa. Hal ini sesuai dengan cita-cita para pendiri bangsa dengan semboyan Bhineka Tunggal Ika (berbeda-beda tetap satu). Kondisi masyarakat yang beragam seperti inilah tentu mudah terprovokasi oleh isu-isu SARA terlebih isu agama dan berpotensi menimbulkan konflik yang sangat besar. Hadirnya para kelompok garis keras di segala lini kehidupan tentu menjadi sebuah tantangan bagi pemerintah. Kelompok garis keras berusaha mengganti ideologi bangsa dengan ideologi Wahabi/Ikhwanul Muslimin yang ekstrem, keras, dan kaku. Kelompok garis keras ini mencita-citakan negara Khillafah Islamiyah yang jelas-jelas sangat bertentangan dengan dasar negara Pancasila dan UUD NRI 1945. Hal tersebut menjadi sebuah acaman yang membahayakan bagi persatuan bangsa dan berpotensi mendorong bangsa kita ke dalam jurang kehancuran. Lahirnya Paradigma Wasathiyah sebagai respon para intelektual terhadap keprihatinnannya terhadap pemikiran kelompok garis keras yang berusaha memecah belah bangsa. Pemahaman Wasathiyah yang benar mampu menyelaraskan pemikiran yang inklusif dan moderat sehingga mewujudkan kedamaian dalam kehidupan berbangsa dan bernegara, serta membangun peradaban yang berkemajuan.Keywords: Kelompok Garis Keras, Wasathiyah, Moderasi
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