ISIS uses the term “marriage jihad” narrative to attract new recruits, especially among women. Although ISIS was declared defeated in 2016, the seeds of the “jihadi brides” narrative can still be found in some acts of terrorism around the world even today. Hence, the study of “marriage jihad” is seen very relevant and urgent to be conducted. “Marriage jihad” narrative, according to them, emphasizes the importance of expecting mothers who will deliver warriors and soldiers who involved in their holy war. On the other hand, this narrative is also used to legitimize biological motives of ISIS combatants. Based on human rights perspective, this narrative is the kind of women slavery who are perceived as sexual objects. This is often wrapped in religious terminology, such “for the sake of Islam”. The “marriage jihad”phrase which has never been found in the history of Islamic discourse is analyzed through the perspectives of the Qur’an based on Ma’na Cum Maghza approach. According to the Qur’anic perspectives, both jihad and marriage have the same goal, that is to build a vision of peace and compassion. So the narrative of the “marriage jihad” initiated by ISIS is certainly at odd with the Islamic principles. ISIS menggunakan narasi “jihad nikah” untuk menarik calon anggota baru, khususnya perempuan. Meskipun ISIS sudah dinyatakan kalah pada 2016, benih-benih narasi “jihadi brides” masih bisa ditemui dalam aksi-aksi terorisme di seluruh dunia bahkan hingga saat ini. Hal ini yang membuat kajian tentang narasai “jihad nikah” menjadi relevan dan urgen. Artikel ini membahas tentang eksploitasi terminologi agama dalam agenda propaganda ISIS yaitu “jihad nikah”. Narasi ini, menurut mereka, menekankan pentingnya perempuan untuk dihamili agar kelak anak-anak yang lahir menjadi pejuang dan prajurit yang memperjuangkan mereka. Di sisi lain, narasi ini juga digunakan sebagai legitimasi kebutuhan syahwat para kombatan ISIS yang sedang berada di medan perang. Frase jihad nikah tidak pernah ditemukan dalam sejarah diskursus Islam. Tulisan ini mengupas narasi jihad nikah dalam perspektif al-Qur’an dengan pendekatan Ma’na Cum Maghza. Menurut sudut pandang tafsir al-Qur’an, jihad dan nikah mempunyai tujuan yang serupa yaitu membangun visi perdamaian dalam kasih sayang. Maka narasi jihad nikah yang diprakarsai oleh ISIS tersebut tentu bertolak belakang dengan prinsip-prinsip Islam.

Keterlibatan perempuan dalam radikalisme-terorisme mengalami peningkatan cukup signifikan dalam satu dekade terakhir. Era media baru menjadi satu fase tersendiri bagi peningkatan ini. Media online menjadi gudang informasi baru bagi para perempuan untuk mencari asupan kajian keagamaan yang tanpa disadari bisa memuat pemahaman radikal dan gerakan ekstremis. Hal ini diakibatkan oleh supply konten bermuatan radikal yang cukup masif ditemukan di media online. Oleh karena itu, kehadiran narasi kontra-radikalisme di ruang digital sebagai ruang edukasi online kepada perempuan menjadi sangat urgent. Tulisan ini menganalisis bagaimana strategi media online Harakatuna.com dalam mengedukasi publik melalui konten-kontennya terkait perempuan dan radikalisme. Penelitian ini bersifat kualitatif dengan tiga strategi framing milik Robert D. Benford, yaitu diagnosis, prognosis, dan motivasional sebagai teknis analisis data. Harakatuna.com mendiagnosis narasi perempuan dan radikalisme sebagai sumber instabilitas bangsa dan pelanggengan budaya patriarki yang rawan terhadap diskriminasi perempuan. Harakatuna.com, dalam analisis prognosisnya, mengembangkan narasi seperti keharusan menjaga keutuhan NKRI dan dorongan perempuan untuk berpartisipasi aktif menangkal radikalisme. Dalam strategi motivasionalnya, Harakatuna.com menegaskan urgensi partisipasi aktif perempuan seperti judul “Perempuan Berperan Strategis Bentengi Warga dari Radikalisme”. Artikel-artikel yang ditampilkan melalui ketiga analisis framing tersebut merupakan strategi pendidikan Harakatuna.com terhadap para audiens khususnya perempuan tentang bahaya radikalisme-terorisme. Tidak hanya itu, penguatan terhadap identitas kebangsaan dan Islam moderat untuk perempuan ditegaskan oleh Harakatuna.com melalui produksi kontennya. Dengan demikian, berdasarkan konten yang diproduksi oleh Harakatuna.com menjadi ruang edukasi perempuan secara digital agar mampu mengidentifikasi dan mengantisipasi ancaman radikalisme-terorisme. [The involvement of women in radicalism-terrorism has increased quite significantly in the last decade. Online media has become a new repository of information for women to seek intake of religious studies which unknowingly have the potential to contain radical understanding. Accordingly, the presence of counter-radicalism narratives in the digital space as a space for online education for women is important. This paper analyzes Harakatuna.com’s online media strategy in educating the public through its content related to women and radicalism. This research is qualitative with three framing strategies belonging to Robert D. Benford, namely diagnosis, prognosis, and motivation as data analysis techniques. Harakatuna.com diagnoses the narrative of women and radicalism as a source of national instability and perpetuation of patriarchy. Through prognosis analysis, Harakatuna.com develops a narrative of the necessity of protecting the integrity of Indonesia and encouraging women to participate in counteracting radicalism. In a motivational strategy, Harakatuna.com emphasizes the urgency of women’s active participation through the headlines. The articles presented through the three framing analyzes are Harakatuna.com’s educational strategy for readers, especially women, about the dangers of radicalism-terrorism.]

The feeling of being the majority often drives people to hegemony other minorities. The presence of religious minorities seems marginalized because they do not have much power to assert their existence. This study examines the dynamic relationship between Paguyuban Eklasing Budi Murko (PEBM) followers and the religious majority in the Salamrejo. Thus, this research uses two theories: the indigenous religion paradigm and the non-formal interfaith dialogue. The research data is collected from an in-depth interview, literature studies, and mainstream online data. The hegemony assumption reveals that the feeling of the majority continues dominating society. In contrast, the hypothesis is too general. The relationship of PEBM as the indigenous religion and world religions community, particularly Islam, does not reflect this hypothesis. The dynamic relationships between PEBM and the majority groups in the village of Salamrejo are engaging with one another, which is influenced by two factors: First, Mbah Mangun is the elder and the most respected person in PEBM. Second, by the teachings of PEBM per se, which is very fluid to all religions in the paradigm of inter-subjectivity and interreligious engagement as a new strategy for PEBM to encourage social acceptance.

The meaning of the word “fitna” in Indonesian is often incorrect when it is associated with the word of Allah written in QS. al-Baqarah: 191. The snippet of the verse is al-fitna asyaddu min al-qatl, which if translated reads more or less "slander is more cruel than murder". Misunderstanding can occur when the translation of a verse occurs partially and independently from the context of the verse in which it was derived. Apart from the partial translation problem, another factor is the distortion of the meaning of the word slander (fitna) in Indonesian and Arabic. Through the ma'na cum maghzā approach, the misunderstanding of the word fitna is then traced so that some basic meanings are known, namely al-ibtilā, al-ikhtibār, al-imtihān and al-ihrāq. The word slander in the context of QS. al-Baqarah: 191 is closer to the meaning of al-syirk (shirk) than to the meaning of fitna (slander) as understood in the Indonesian language, which is to convey false information to others. The reading of the verse through the ma'na cum maghzā approach then raises several main messages from this verse, namely the message of monotheism, maqāṣid al-syarī'ah and social ethics. These values synergize with each other to support preventive action against the fitna referred to by the verse.