This article examines the views of Ustad Hanan Attaki (UHA) and Ustad Felix Siauw, who use social media as a medium of preaching. The utilization of the internet as a new way of preaching Islam has helped shape contemporary forms of religious thinking and behavior for Muslim youth in Indonesia. One of them is marked by the emergence of the trend of hijrah in their community. This study aimed to explain the Islamic views of UHA and Siauw, which have implications for the emergence and development of the hijrah trend. This research focuses on extracting data through observations on a number of predetermined social media accounts, field participation and interviews, and puts forward literature studies on the fragmentation of religious authority as a result of the emergence of a number of popular ustadz who use social media as a new space for preaching. Regarding the fragmentation of religious authority, this article is based on the thesis of Eickelman and Anderson, which states that the current religious authorities are those who have succeeded in transmitting religious texts and preaching them through new media. In more detail, this study discusses two important issues, namely the trend of Islamic da'wa on social media and, in particular, the implications of the Islamic views of UHA and Siauw for the emergence of the trend of hijrah Muslim youth. This article concludes that according to UHA, hijrah is a message of Islamic da'wa that not only tells about individual repentance but also as a current trend that young Muslims must follow. Meanwhile, Siauw interprets it as an effort to awaken the spirit of Muslims to achieve the establishment of the Islamic Khilafah.

This article highlights the politics of Islamic identity that appears through persecution and religious-based violent extremism. During the past two decades, the hustle and bustle of public space seem to be filled with various religious symbols, which visibly deep respect for the reality of diversity while reducing the critical role of Pancasila as the ideology of the Indonesian state. If such behaviour is carried out in a corridor that upholds the values of Pancasila, then that attitude is not a problem. However, because the imposition of Islamic identity is accompanied by expressions of hatred and other judgmental attitudes, this needs to be anticipated. In fact, in several cases, this other judgmental attitude often leads to the mobilization of the masses to execute those who are considered different from the majority. Such a social situation can tear the religious plurality that has fostered this nation for a long time. Therefore, this article seeks to examine several things, namely: (1) tracking various acts of intolerance based on the politics of religious identity; (2) agencies that play an essential role in the occurrence of acts of persecution; (3) rethinking the urgency of multicultural education.Keywords. Identity Politics; Islam; Multiculturalism; Execution.

This article would like to explain the Cultural Responsive Teaching (CRT) approach in the learning of Islamic religion as an alternative effort to overcome the increase in xenophobia and racism action in the midst of the Covid-19. The method of extracting data is based on a literature review sourced from books, journals, mass media, and various expressions of racism and xenophobia that emerge on the homepage of Facebook, Twitter, WhatsApp groups, and other social media accounts. This paper will explain several important things, including CRT as an approach to see the diversity of cultures, ethnicities, religions, and groups; the meeting point of the CRT approach to the implementation of Islamic religious learning, and the elaboration between the two in voicing the importance of avoiding narratives based on racism and xenophobia.

Pesantren has a strategy of resilience from the infiltration of the ideology of religious violent extremism. This resilience comes from the kiai's charisma and institutional commitment to the integrity of the country which has implications for the practice of Islamic education in Islamic boarding schools. This article discusses the form of the resilience of the Pesantren Karangasem Muhammadiyah Lamongan from the ideology of religious violent extremism. Pesantren Karangasem is located in Paciran, which borders Brondong, Lamongan, where religious life in the two coastal villages of Lamongan faces serious challenges because it is becoming pockets of movement for Islamic extremist groups. This article poses two thesis questions: First, what is the form of the resilience of the Pesantren Karangasem from the ideology of religious violent extremism; Second, how this form of resilience can have implications for preventing the entry of radical Islamic actors into the religious life of the coastal community of Lamongan. This study concludes that Pesantren Karangasem is an Islamic educational institution that contributes to spreading moderate Islamic views through several forms of resilience that originate from the kiai's charisma and the Islamic intellectual tradition of the pesantren. This study also emphasizes that even though the infiltration of massive religious-based violent extremism movements has occurred, the practice of Islamic cosmopolitan which is the character of religious life in the coastal community of Lamongan is always maintained.

<p class="06IsiAbstrak">Suspicion of Salafi as  terrorist and extremist organization increased after 9/11. Many studies have found that the Salafi ideology contains an exclusive and harsh doctrine of Wahhabism. This article examines the Salafi madrasas which was initially exclusive, rigid, conservative, and anti-state symbols, then transformed into a formal Islamic school that is modern and professional in management, as well as integrating the national education curriculum with Islamic curriculum (<em>diniyyah</em>/boarding school) as a strategy to gain state recognition. Although it is not carried out in all Islamic educational institutions it manages, the transformation of the Salafi madrasas is intended to remove the suspicions of the people who consider them terrorist and extremist group. Therefore, this article also explains the Salafi typology which is divided into two based on the movement model, namely the Ideological Salafi (Purification) and the Jihadist Salafi. Through the multicultural education approach that was written by Bikhu Parekh, this research suggests the implications of the ideas of salafism that are disseminated to the multicultural Indonesian society. This research finds that the Salafi campaign in Indonesia has not completely failed. Salafi madrasas have succeeded in transforming through curriculum integration which aims to reject public suspicion that they are terrorist organizations, in fact this strategy actually attracts upper-middle class people to send their children to Salafi madrasas. </p>