THE PROBLEM OF MULTICULTURALISM: Radicalism Mainstreaming through Religious Preaching in Surakarta

This study aims at identifying the material scope of religious preaching and sermon; and describing the multicultural aspects conveyed in the religious preaching and sermon. As the subject of analysis, it focuses on religious sermons delivered by preachers in Surakarta, Central Java, Indonesia. Using content and discourse analysis, this study finds that: the diversity of the society gains little attention by different religious preachers; instead of multicultural values, the religious preaches and sermons contain some anti-multicultural values, such as self-righteousness, prejudices and stereotypes of other groups; the subject of religious preaches and sermons implied the intensity of the purification movement; and the development of Islam implies the tendency of religious radicalism as reflected in the hostility towards the local culture, foreign people, and non-Muslims

The Problem of Multiculturalism: Radicalism Mainstreaming Through Religious Preaching in Surakarta

This study aims at identifying the material scope of religious preaching and sermon; and describing the multicultural aspects conveyed in the religious preaching and sermon. As the subject of analysis, it focuses on religious sermons delivered by preachers in Surakarta, Central Java, Indonesia. Using content and discourse analysis, this study finds that: the diversity of the society gains little attention by different religious preachers; instead of multicultural values, the religious preaches and sermons contain some anti-multicultural values, such as self-righteousness, prejudices and stereotypes of other groups; the subject of religious preaches and sermons implied the intensity of the purification movement; and the development of Islam implies the tendency of religious radicalism as reflected in the hostility towards the local culture, foreign people, and non-Muslims

Muatan Nilai-nilai Multikultural dan Antimultikultural dari Mimbar Masjid di Kota Solo

This research aims to identify the scope of religious sermons and materials in different mosques in Solo, and identify multicultural and anti-multicultral aspects presented in sermons. Using qualitative method and content analysis, the research found the following conclusions: First, the diversity of communities—ethnic, cultural, or religious— has received little attention from the preacher at various mosques and majelis taklim. Second, in addition to multicultural values, sermons and religious lectures contains some values of anti-multicultural, such as prejudice and stereotypes against other groups, particularly in relation to the non-Muslim and western countries. Third, the sermons material and religious lectures implied the intensity of purification. Along with the movement, religious preaching implied resistance to local culture (Java), which is considered as the main source of religious impurity. Finally, the development trend of Islam in Solo implies religious radicalization as reflected in hostility towards the local culture, foreigners and non-Muslims

Lazismu and Remaking the Muhammadiyah’s New Way of Philanthropy

This study is aimed to analyze the new way of philanthropy by special reference to Lembaga Amil Zakat Infak dan Sadaqah Muhammadiyah (Muhammadiyah Philanthropic Board: hereafter Lazismu); explore the measures taken by Lazismu to promote empowerment and social justice movements by combining charity and entrepreneurship; and understand the motive of the new philanthropy movement initiated by Lazismu. Through the ‘third way’ approach and analysis, this study found that: first, Muhammadiyah, as a non-profit social-religious organization, admits its role as an agent of transformation vis-à-vis the State. Lazismu is able to show its flexibility to adapt to new trends in philanthropy. Lazismu is also able to initiate breakthrough in management of Zakat, Infaq, and Sadaqah and move them beyond charity activities to productive and redistributive activities to promote social justice and equity. Second, Lazismu shows creativity and sophisticated programs exceeding the expectations of muzakki (alms payer), benefactor, and donors. Realization of philanthropy programs developed by Lazismu extends from education development, agriculture development, youth entrepreneurship, and women empowerment, to Masjid based community empowerment. Third, Lazismu combines theology of love, generosity, and voluntarism to produce transformative philanthropy that is successful to alter charity oriented generosity to creative and innovative good deeds.[Kajian ini dimaksudkan untuk melihat model filantropi baru pada Lazismu (Lembaga Amil Zakat Infak dan Sadaqah Muhammadiyah); mengungkapkan langkah-langkah yang diambil oleh Lazismu untuk melakukan pemberdayaan dan keadilan sosial; dan untuk memahami tujuan filantropi baru yang digagas oleh Lazismu. Menggunakan pendekatan dan analisis “Jalan Ketiga”, makalah ini menemukan bahwa Muhammadiyah,  sebagai organisasi non-profit, mengakui perannya sebagai agen perubahan vis-a-vis Negara. Lazismu mampu menujukkan fleksibilitas untuk beradaptasi dengan mode-mode filantropi baru. Lazismu juga mampu menemukan terobosan-terobosan dalam manajemen zakat, infak, dan sedekah. Lazismu mengelolanya dari sekedar kegiatan kedermawanan menjadi kegiatan-kegiatan produktif dan redistributif untuk mewujdukan kesetaraan dan keadilan sosial. Kedua, Lazismu menunjukkan kreatifitas dan program-program canggih melampaui harapan muzakki, donor, dan penerima. Wujud program filantropi yang dikembangkan oleh Lazismu meliputi pengembangan pendidikan, pembangunan pertanian, kewirausahaan pemuda, dan pemberdayaan perempuan, sampai dengan pemberdayaan masyarakat berbasis masjid. Ketiga, Lazismu mengkombinasikan teologi kasih, kebajikan, dan kerelawanan, untuk mewujudkan filantropi transformatif yang berhasil mengubah kebajikan berorientasi amal menjadi program-program kreatif dan inovatif.

Diskursus Civil Society Dalam Perspektif Filsafat Barat Dan Islam

The discourse about the development of civil society in the West and civil society in the Islamic world, and its relationship with the concept of ummah is a topic that continues to gain attention. Proponents of democracy generally regard civil society as one of the preconditions that must exist (Necessary condition) and adequacy (sufficient condition) for the growth and development process of democratization. Civil society in the West is placed outside of the country, while in Islamic discourse civil society is closely related to the concept of ummah, because the word "community" in Islam is referred to by the term "ummah". Because Islam is also regarded by most adherents including din wa daulah, and they define the ummah as an Islamic state. Others understand the ummah as "Islamic society". No sort of tug of war between the adherents of "Islamic State" and "Islamic Society." This paper will examines the conceptual distinctions about the discourse of civil society in the tradition of Western philosophy and the concept of "Ummah" in Islam

Muhammadiyah dan Spirit Islam Berkemajuan dalam Sinaran Etos Alqur'an

Muhammadiyah, one of the largest Islamic movement, has gone beyond a century, and it remains continuously in upholding the ideals of establishing “the truly Islamic society”. What is the Muhammadiyah spirit of sustainability in ad- dressing the challenges of the times? Through library approach, this study finds that the Muhammadiyah movement always loyal to and take inspiration from the three ethos of the Quran in achieving the goal of building a truly Islamic society, those are the ethos of rahmah (compassion), al-Ma'un and al-`Ashr. That ethos has been always established on integrative-interconnective approach between the in- terpretation of the Quran, the sacred heart-mind and the findings of science and technology, and the universal experience of humanity. Rationality is a key of developing the sacred heart-mind capabilities, in addition to experiencing of many nationalities and faiths. From here we know about how to save the lives of people in the world based on the ethos of rahmah. Human happiness is consisting of sincerity, remembering to death, and put science as the key to progress together. Muhammadiyah is also identical with the ethos of al-Ma`un, the religious worth of social praxis. Religiosity tends to reject the formalities of religion for it has been included in the social alignments to advocate the weaks. Al-`Ashr ethos means that religion (iman) and civilization (`amal shalih) are placed as two sepa- rate entities and should be achieved separately. Religion as symbolic formalities is to be important here. Civilization is built through a process of “learning and experiment” and persistency to defeat yourself. Last but not least, Muhammadiyah is no longer overly concerned with the poverty issue, but also regarded to the effective systems and institutions under the effective leadership in building al- hadarah al-fadhilah

The Role of Faith-based Organization in Coping with Disaster Management and Mitigation: Muhammadiyah's Experience

This study is aimed at exploring Muhammadiyah theological stand on disaster; its role and strategies in disaster management and mitigation. The ways in involving others and partnering with multiple stakeholders nationally and Internationally also will be pictured. This study will show several things: First, Muhammadiyah perceives disaster in a positive way. As a consequence, it promotes awareness and on the importance of environment protection and management of risk and vulnerability. Second, Muhammadiyah establishes Muhammadiyah Disaster Management Center (MDMC) that focuses on organizing relief initiatives and disaster recovery which include mitigation and disaster anticipation trough Sekolah Siaga Bencana (Disaster-Prepared School) and Rumah Sakit Siaga Bencana (Disaster-Prepared Hospital). Third, Muham­ma­diyah works are guided by al-Ma‘un theology and prin­ciples of universal humanism (al-nas), mutual recognition and understanding (ta‘aruf), mutual assistance (ta‘awun), and fulfilment of the rights of the survivors. Muhammadiyah works with various parties of communities at local, national, and International level. Muhammadiyah is able to escape missionary (da‘wa) trap and provide relief to all victims and survivors in a non-discriminatory manner

Muhammadiyah dan Spirit Islam Berkemajuan dalam Sinaran Etos Alqur’an

Muhammadiyah, one of the largest Islamic movement, has gone beyond a century, and it remains continuously in upholding the ideals of establishing “the truly Islamic society”. What is the Muhammadiyah spirit of sustainability in ad- dressing the challenges of the times? Through library approach, this study finds that the Muhammadiyah movement always loyal to and take inspiration from the three ethos of the Quran in achieving the goal of building a truly Islamic society, those are the ethos of rahmah (compassion), al-Ma’un and al-`Ashr. That ethos has been always established on integrative-interconnective approach between the in- terpretation of the Quran, the sacred heart-mind and the findings of science and technology, and the universal experience of humanity. Rationality is a key of developing the sacred heart-mind capabilities, in addition to experiencing of many nationalities and faiths. From here we know about how to save the lives of people in the world based on the ethos of rahmah. Human happiness is consisting of sincerity, remembering to death, and put science as the key to progress together. Muhammadiyah is also identical with the ethos of al-Ma`un, the religious worth of social praxis. Religiosity tends to reject the formalities of religion for it has been included in the social alignments to advocate the weaks. Al-`Ashr ethos means that religion (iman) and civilization (`amal shalih) are placed as two sepa- rate entities and should be achieved separately. Religion as symbolic formalities is to be important here. Civilization is built through a process of “learning and experiment” and persistency to defeat yourself. Last but not least, Muhammadiyah is no longer overly concerned with the poverty issue, but also regarded to the effective systems and institutions under the effective leadership in building al- hadarah al-fadhilah

Pendidikan Agama Islam Untuk Mempromosikan Perdamaian Dalam Masyarakat Plural

RELIGIOUS EDUCATION IN PROMOTING THE PEACE AMONG PLURAL SOCIETIES: Political and ideological tensions often led to hatred speeches and messages of intolerance against ethnic other groups, cultures, and religions. Religious Education can play a role in promoting a positive view of diversity. This study provides a review of the curriculum of Islamic studies (PAI) that exist in four junior high schools in Solo, as well as the perceptions of teachers and students about religious diversity. This study adopted a qualitative approach, using content analysis of written documents such as student's manuals and teacher handbooks), combined with a semi- structured questionnaire for principals, teachers, and students, and Focused Group Discussion to assess their perceptions and attitudes towards diversity and difference. This study found that the curriculum of PAI lacked content aimed at instilling co- existence and peace education. Also, about a third of teachers and students reported intolerance towards different religions. The result is then followed by a pilot project to develop an Islamic-based Peace Education, which aims to build a peace- loving character among young people, through teaching mutual respect, non-violence, social justice and co-existence, using the values of Islam