ali amin

Since the 1980s, Japan has attracted Muslim immigrants, mainly from South and Southeast Asian countries. The emergence of these Islamic communities in Japan is reflected by the presence of around one hundred mosques and musallas (rooms or buildings for the performance of five daily prayers) on the Japanese archipelagos. This paper aims to discuss South and Southeast Asian Muslim communities in Japan, and the spaces used for their rituals and social activities as they have developed into full congregations able to support mosque construction and maintenance. I investigate how the transnational aspect of migration has shaped the architectural availability of places of prayer, and the development of the ummah (Muslim community). My data was collected from observation of Indonesian and Indian mosques in the greater Tokyo region between 2015 and 2017, and interviews with their congregations.

This paper is concerned with two faces of Hadhrami dakwah in post-New Order Indonesia. One is that of Habib Syech bin Abulkadir Assegaf (Habib Syech) who promotes traditional Sufi piety and opposes religious and political violence. The other is that of Al-Habib Muhammad Rizieq bin Hussein Syihab (Habib Rizieq), one of the founders of Front Pembela Islam (Islamic Defenders Front, FPI). He is known as much for his politics as for his piety. Both are examples of the new institutional and ritual forms that Sufism takes and the increasing significance of Hadhrami sayyid in post-New Order Indonesia. They lead social movements located in new, primarily urban, social spaces. As is true of many religiously inspired social movements they draw on and seek to amplify emotions. Habib Syech stresses love and compassion; Habib Rizieq, fear and hatred. Habib Syech bin Abulkadir Assegaf (Habib Syech) and Al-Habib Muhammad Rizieq bin Hussein Syihab (Habib Rizieq) are both sayyid (descendants of the P...

... 8 N. Alon and H. Omer, The Psychology of Demonization: Promoting Acceptance and Reducing Conflict. ... Yogyakarta, Gadjah Mada University Press, 1978; D. Noer, The Modernist Muslim Movement in Indonesia, 1900–1942 Kuala Lumpur: Oxford University Press, 1973 and J ...

In this paper we explore the ways in which the Indonesian Front Pembela Islam (Islamic Defenders Front–FPI) uses hate speech and demonization to legitimize violent attacks on organizations and individuals it considers to be sinful or religiously deviant, and civil discourse to establish credibility and respectability. 1 We argue that the use of a discursive frame established by fatwa (legal opinions) issued by the semi-official Majelis Ulama Indonesia (MUI–Indonesian Council of Muslim Scholars) and tacit support from powerful political factions enable FPI to conduct campaigns of demon-ization and violence with near impunity and to avoid being labeled as a terrorist organization. We elaborate on a distinction between what the Center for Religious and Cross-Cultural Studies (CRCS) at Gadjah Mada University calls the two faces of FPI (Bagir et al. 2010a). The CRCS report distinguishes between civil and uncivil modes of FPI discourse and praxis. The civil mode seeks to establish the organization's credibility in the public sphere. It presents FPI as the ally of authorities in attempts to control deviance and assisting those in need, especially victims of natural disasters. The Cont Islam (2014) 8:153–

... Emha Ainun Nadjid (Cak Nun) and Kyai Kanjeng Emha Ainun Nadjid (born 1953), or Cak Nun as he is commonly known, is one of the luminaries of the Yogyakarta culture scene. ... Cak Nun also had a lengthy on-stage conversation with Hidayat Nur Wahid. ...

It is unknown whether ductal adenocarcinomas are more aggressive when matched for Gleason score (assigning the ductal component as Gleason pattern 4). Moreover, little is known whether a certain percentage of the ductal component is needed to account for its more aggressive behavior. Of 18,552 radical prostatectomies performed from 1995 to 2008, 93 cases with a ductal adenocarcinoma component were identified. Cases were classified based on their ductal/acinar ratio (<10%; ≥10% and <50%; ≥50%). There was no difference in the distribution of Gleason score 3+4=7 versus 4+3=7 between ductal and nonductal tumors, such that cases were combined as Gleason score 7. There was no age, race, and serum prostate-specific antigen difference between patients with and without ductal adenocarcinoma. Cases with ductal adenocarcinoma were less likely to be organ confined (36.6% vs 65.6%) and more likely to show seminal vesicle invasion (SVI) (19.3% vs 5.3%), P<0.0001. There was no difference in lymph node metastases or positive margins between cases with and without ductal features. An increasing percentage of the ductal component correlated with an increased risk of extraprostatic extension (P=0.04) and SVI (P<0.0001). To account for overall different Gleason scores between ductal and nonductal cases, and the effect of differing percentages of ductal features as well, the following analysis was carried out. For Gleason score 7 cases and ≥10% ductal differentiation, cases with ductal features were more likely to have nonfocal extraprostatic extension (64.0%) versus cases without ductal features (34.7%), P=0.002. In this group, there was no statistically significant difference in SVI or lymph node involvement between Gleason score 7 ductal and nonductal tumors. For Gleason score 7 cases with <10% ductal features, there was no difference in pathologic stage versus nonductal cases. There was no difference in pathologic stage between ductal and nonductal cases for Gleason score 8 to 10 cases, regardless of the percentage of the ductal component. This study shows that ductal adenocarcinoma admixed with Gleason pattern 3 is more aggressive than Gleason score 7 acinar cancer, as long as the ductal component is…

Since the 1980s, Japan has attracted Muslim immigrants, mainly from South and Southeast Asian countries. The emergence of these Islamic communities in Japan is reflected by the presence of around one hundred mosques and musallas (rooms or buildings for the performance of five daily prayers) on the Japanese archipelagos. This paper aims to discuss South and Southeast Asian Muslim communities in Japan, and the spaces used for their rituals and social activities as they have developed into full congregations able to support mosque construction and maintenance. I investigate how the transnational aspect of migration has shaped the architectural availability of places of prayer, and the development of the ummah (Muslim community). My data was collected from observation of Indonesian and Indian mosques in the greater Tokyo region between 2015 and 2017, and interviews with their congregations.

Abstract.,The paper aims to discuss the shading player called “network” of the globalized Islam behind formal Islamic educational institutions. Globalized Islam as Olivier Roy defines is an idea or movement that detach Islam from its geography or cultural territories. Examining alumnae of pesantren Gontor and their position over the contemporary discourse of Islam in Indonesia, the author found that networking with globalized Islam groups has strong influence on their world views. The mutual relationship between Gontor and globalized Islam networks has some impacts on its alumnae. Its exposure to more global Muslim world has prepared its alumnae embrace the globalized Islam identity.  More decisive factors are their networks during higher education period out of pesantren. The author uses life experiences as a student and alumni of Gontor as his main research data as well as social network observation. This paper moreover strengthened the existing previous researches that the globalization of Wahabism starting in the 1980s has been very effective in Indonesia. By penetrating the Islamic education institution networks, it has opened doors for more influence on the general mass of Indonesian Muslims



key words: globalized Islam, pesantren, Gontor



Abstrak., Artikel ini mendiskusikan fenomena “Global Islam” salah satu sumber ideologi radikal di Indonesia. Global Islam (Islamisme) sebagaimana didefinisikan oleh Oliver Roy sebagai sebuah ide, praktek atau gerakan yang berusaha memisahkan Islam dari teritori dan kultur di mana ia berada. Mengambil kasus alumni Pondok Modern Gontor dan posisi mereka terhadap wacana Islam kekinian di Indonesia, penulis menemukan bahwa bahkan alumni pesantren yang dikenal luas moderat dalam pandangan-pandangan keagamaannya, tidak dijamin bebas dari pengaruh jaringan “global Islam”. Hubungan antara Gontor dan jejaring global Islam mempunyai dampak terhadap para alumninya. Praktek pengajaran Gontor yang berorientasi internasional menumbuhkan “chemistry” yang kuat di kalangan alumni Gontor dengan jaringan global Islam. Jaringan kerja mereka yang dibangun, utamanya, selama periode pendidkan tinggi, atau tingkat universitas setelah lulus dari pesantren adalah salah satu faktor penentu utama orientasi wacana dan sikap keislaman mereka, selain latar belakang keluarga dll. Melalui metode life history para alumni dan observasi social network mereka, paper ini telah memperkuat studi-studi sebelumnya bahwa globalisasi ideologi Wahabi (global Islam) di Indonesia cukup efektif bekerja.  Melalaui programnya di institusi-institusi pendidikan yang berpengaruh, dan hadirnya jaringan mereka telah mempersiapkan “infrastruktur” berkembangnya ideologi Wahabi di masyarakat luas di Indonesia.

This study aims to provide additional references for the
mediating function of both representing and transmitting culture of
movies for their society. On one hand, this study is insisting that
Indonesian and Malaysian films represent their cultural identities.
On the other hand, it will show that movies as popular media
function as transmitters, which communicate certain important
religious, social and moral values to their audience. Our very specific
question is to what extent Malay's movies fulfilled the function of
mediating Malay culture to their audience. Considering Islam is the
largest religion in both countries, and consisting of a plural society
has been their largest cultural reality, this paper focuses on whether
"multicultural Islam" is represented in the movies and transmit the
messages of inclusive Islam to society.

It is an idea how to make Indonesian Islam have more role in the global Muslim world. The author suggest Islamic organization like NU and Muhmmadiyah have a big chance to internationalize their "nusantara" Islam by developing first programs which can cure the national problems such as corruption, and environmental carelessness.