Conversion to Shi'ism in Indonesia

Zulkifli, Zulkifli

doi:10.1353/isl.2016.0025

Cited by 3 publications

(8 citation statements)

References 19 publications

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“…The establishment of MIUMI and ANNAS formalized and intensified Anti-Shia movement that had been ongoing since at least the New Order period. According to Zulkifli (2013), the struggle of Shia in Indonesia faced varied responses from the Sunni majority, including negative reactions from reformist Muslim groups. It was also an effort to mobilize existing resources, such as connections and affiliations with previous Anti-Shia groups to achieve the mentioned objectives.…”

Section: Miumi and Annas As Social Movementmentioning

confidence: 99%

“…The activists are believed to hold the obligation to decide what is right or wrong, good, or bad for religious adherents in the country. While Sunni Islam represents the norm for Muslim, Shia and other minority groups are considered abnormal in terms of religious beliefs and practices (Zulkifli 2013).…”

Section: Majoritarian Mindsetmentioning

confidence: 99%

“…This is the belief in the twelve Imams succeeding the leadership of the prophet Muhammad, starting from Ali bin Abi Talib, the prophet cousin and son-in-law and the fourth caliph in Sunni Islam, up to al-Mahdi al-Muntazar, who is in a great occultation and whose awaited return is anticipated by Shia. This distinguishing factor between Shia and Sunni (Zulkifli 2013)) is seen as a great threat by activists, particularly the political nature of imamate doctrine, suggesting that Shia would establish Shia state when holding political power. Shia is perceived as loyal only to the Imam, not to Indonesian leaders, and potentially more in line with Iran than Indonesia.…”

Section: Perceived Threatmentioning

confidence: 99%

“…Shia families were forced to leave the villages and relocate to flats in Sidoarjo, East Java (Hilmy 2015;Kayane 2020). Series of violence against Shia also occurred in the early 2000s in places such as Pekalongan in Central Java, Bangil, Jember, Bondowoso in East Java, and Mataram in West Nusa Tenggara (Formichi 2014;Zulkifli 2013). At a popular level, Indonesian Muslim has a lower tolerant attitude and behavior toward minority Muslim groups such as Shia and Ahmadiyya than toward other religious adherents.…”

mentioning

confidence: 99%

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What Drives Anti-Shia Framing in Indonesia?

Zulkifli

2024

Stud. Islam.

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As a global phenomenon, the Anti-Shia movement in Indonesia is damaging the moderate characteristics of Indonesian Islam. Even though previous literature showed the role of state actors in Anti-Shia movement in Muslim-majority countries and uncovered religious, economic, and political causes, this current study focused on Anti-Shia framing and the contributing factors. Furthermore, fieldwork and library studies on MIUMI (the Indonesian Council of Young Intellectuals and Ulama) and ANNAS (National Anti-Shia Alliance) showed Shia was framed as a heretical sect and a source of conflict in Muslim society. To address this issue, a nationally applied fatwa and the prohibition of Shia organizations, institutes, and foundations were required, in addition to exercising jihad against Shia. This was due to interconnected factors between religious ideology, majoritarian mindset, and perceived threat. Therefore, cultural and socio-psychological dimensions were significant in social movement studies.

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Section: Miumi and Annas As Social Movementmentioning

confidence: 99%

Section: Majoritarian Mindsetmentioning

confidence: 99%

Section: Perceived Threatmentioning

confidence: 99%

mentioning

confidence: 99%

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What Drives Anti-Shia Framing in Indonesia?

Zulkifli

2024

Stud. Islam.

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“…Then the students studied the fiqh (Dewi, 2016) in Iran, and many were influenced and sympathized with the Shi`a (Sahara, 2011). Then, numerous Shi'a institutions were established in Indonesia, and many people have converted to this form of Islam (Zulkifli, 2016). Some Sunni communities in big Indonesian cities also follow Shi'a rituals (Muwahidah, 2016), and in 2012, about 2.5-5 million residents were arrested (Tempo.co, 2012a).…”

Section: Introductionmentioning

confidence: 99%

Building Moderate Islamic Thoughts in Indonesian Students Through Dialogue-Argumentative Methods

Yahya

Rahmat

2021

Acad. J. Interdiscip. Stud.

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Although the Indonesian Constitution guarantees freedom of religion for every citizen, the problem of religious harmony is still existent. Intolerant Islamic groups are very active in voicing that non-Muslims and minority schools of thought are deviants and infidels. The term ‘religious harmony’ is one of the competencies in the national curriculum of universities but is unfortunately weak in implementation. These research results showed that most students have an exclusive and intolerant religious mindset. Therefore, this study aims to test the effectiveness of the dialogue-argumentative method in Islamic Religious Education (PAI) to build moderate thinking patterns among students by employing a quasi-experimental research method. The research sample, which comprised 300 students participating in the PAI course, was divided into 150 persons, each placed into the four experimental and control classes. Before and after the lecture, pre-tests and post-tests were provided for both groups of students. The research proved that the dialogue-argumentative method was a more effective alternative in building moderate Islamic thinking patterns among students. However, the researchers also need to find models, methods, or other means that are much more effective than these findings. Received: 25 January 2021 / Accepted: 24 March 2021 / Published: 10 May 2021

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Religious Moderation of Islamic Religious Education Teacher in Pekanbaru City Against Minority of Islamic Mazhab

Achmad,

Rahmat,

Kosasih

2023

AIJP

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The research aims to determine the religious moderation of Islamic religious education (PAI) teachers towards minority Islamic schools of thought. Quantitative research methods, data collection techniques with questionnaires, and data analysis are descriptive-analytic with percentages (%). Three aspects are examined: views on majority Muslims, Shia Islam, and Ahmadiyya, each netted with seven items (total of 21 items). All items have high validity (minimum alpha 0.05) and high reliability (r = 0.94 significant at alpha 0.01). Respondents to the study were 78 high school PAI teachers in the city of Pekanbaru. The study's results showed that most of the Pekanbaru PAI teachers failed to maintain Islamic moderation. They also failed to become preservers of Sunni Islam, which is moderate towards Shia and Ahmadiyya. If this attitude also occurs among Islamic Religious Education teachers in other areas, it is only natural that most students and university students are intolerant of Muslim minorities. Researchers recommend looking for learning models to eliminate negative prejudices and develop religious moderation among Muslims from different schools of thought.

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Conversion to Shi'ism in Indonesia

Cited by 3 publications

References 19 publications

What Drives Anti-Shia Framing in Indonesia?

What Drives Anti-Shia Framing in Indonesia?

Building Moderate Islamic Thoughts in Indonesian Students Through Dialogue-Argumentative Methods

Religious Moderation of Islamic Religious Education Teacher in Pekanbaru City Against Minority of Islamic Mazhab

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