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Hariyadi Abstract This paper discusses Islamic films in Indonesia that have been a phenomenon since a decade. It is reported that Islamic films have been consciously produced to propagate Islamic lessons to the Muslim youths. The paper challenges the notion that young adults are passive recipients as proposed by some popular culture theorists.

They did not merely become object of ideologies injected by filmmakers, and their responses were not an unquestioning acceptance. The research found that some Muslim youths have been ambiguous toward the emergence of Islamic films.

Watching movie for Indonesian youths is an important way to construct identity, and they feel that there is a sense of religious ritual involved in film viewing, especially with Islamic messages.

Ilmu Pendidikan Dalam Perspektif Islam

I argue that Islamic films help Indonesian young people to develop their own distinctive identity, being new sources of authority apart from parents, formal education, and friends. Film-film islami sengaja dibuat untuk menyebarkan ajaran Islam dengan sasaran kalangan muda.

Makalah ini menolak gagasan bahwa remaja adalah penerima pasif seperti yang diajukan oleh teori budaya popular. Mereka tidak hanya menjadi objek desakan ideologi pembuat film dan mereka juga tidak bisa menerimanya secara bulat.

Sebagian pemuda muslim merasa ambigu menghadapi munculnya film-film Islam. Di sisi lain, menonton film menjadi media untuk membangun identitas diri dan dapat dirasakan sebagai bagian dari ritual agama, khususnya ketika menonton film yang mengandung pesan-pesan Islam. In brief, these novels engrossed young readers either as reflections of their everyday problems or as illustrations of their dreams in an urban context.

Furthermore, Western and Japanese comics enjoyed considerable success on the Indonesian teenage market. Then, both were published as comic books by Pustaka Sinar Harapan publishing house. In the s Japanese comics such as Dragon Ball, Doraemon and Sailor Moon flooded the market and found popularity with numerous Indonesian teenagers Sen and Hill, During this period, a number of new private television networks were established that aired cartoon versions of the aforementioned comic books.

Accordingly, they have initiated certain forms of alternative media targeted at Muslim teenagers in order to disseminate Islamic values among them, for example, by publishing youth magazines, books and comics, or through nasyid music. The purpose is to introduce and entrench Islam through pop culture, which becomes part of the everyday lives of contemporary Indonesian Muslim teenagers.

The next section describes some alternative media channels founded by tarbiyah activists to promote and propagate Islamic values among Muslim youths. This suggests a calling for Muslim teenagers to understand and implement Islamic values in a modern context. The existence of Annida is not only an alternative to the secular magazines, but also to the religious magazines published by Muslim hardliners, like Sabili and Suara Hidayatullah, that appear rigid and strict Kailani, As a result, Annida blends Islam and youth culture, which makes it a popular magazine among Indonesian teenage girls.

The popularity of Annida is evident from its circulation rate. At first, the magazine was published once a month with twenty-three thousand copies printed. Later on it appeared twice a month with an average of around forty-five thousand prints per issue.

In other words, the circulation of Annida reaches around ninety thousand every month On the one hand, the popularity of Annida could be associated with the lack of other Muslim teen magazines.

It is also worth noting that all Rohis activists are encouraged to read Annida by their mentors. In brief, Annida has presented and packaged Islam in a popular, cultural way and is becoming a favourite magazine among Muslim teenagers in Indonesia.


The magazine started to feature boys and girls on its covers. Furthermore, the selection criteria is not only based on achievement but equally on intellectual integrity and piety One day, Gita becomes confused when she realises that her brother Gagah has changed. He has started growing a beard, listens to nasyid17 music, avoids touching non-mahram18, wears a koko19 and often attends public sermons.

Finally, Gita consults her best friend Tika who has recently decided to wear a headscarf. Cited 30 November 17 various kinds of pop and hip-hop music associated with Islamic music 18 An Islamic concept referring to males or females who could be married except brother and sister. Gita finds out that he had prepared a special gift for her, namely a long green veil and headscarf. From that moment on Gita wears a headscarf every day Rosa, Then republished in a volume in The magazine bases its content on Islamic values, such as wearing a veil, and self-motivation with reference to Muslim figures.

Although it declares itself to be a Muslim magazine, Girliezone does not use an Arabic name like Annida. Nevertheless, its content and features are similar with an emphasis on short stories, teenage psychology, Muslim celebrities etc.

Pacaran Sorry Men! Oki says that she refuses pacaran because Islam forbids it. She argues that they ought to be smart, successful and pious rather than imitate Western lifestyles Girliezone, Feb-March, It also publishes many books that focus on personal development for Indonesian Muslim youths Kailani, A good example of this is the Nida series published in Annida magazine.

Nida is presented as a female high school student who wears a headscarf and is energetic, smart and always inspiring her friends. A young male named Yosi falls in love with her. However, Nida who is currently involved in Rohis Islamic Studies group assumes that Islam prohibits pacaran because it could stimulate behaviour forbidden by Islam such as physical contact with non-mahram male or female who could be married and premarital sex Yasmina, In brief, the series describes how Nida, as a representation of the average Indonesian teenage girl, faces the problems of everyday life.

Moreover, tarbiyah activists also create personal development books that address common problems faced by Muslim teenagers. These books contain collections of the Bianglala consultation column featured in the magazine. The manga style appeals to teenagers because they are already familiar with it.

Accordingly, a good Ikhwan usually wears the koko, maintains a thin beard, looks pious, averts his eyes from non-mahram gaddul bashr and participates in Rohis Islamic Studies Group activities. In brief, the book invites Muslim teenagers to be good Ikhwans in order to become ideal young Muslims in contemporary Indonesia. The term nasyid is borrowed from Arabic and means song, hymn or anthem.

Moreover, the acapella song genre, which constitutes the contemporary nasyid style in South East Asia, was adopted from the Middle East, particularly from Egypt, Kuwait, Saudi Arabia and Jordan.

It developed in Malaysia in the late s and emerged in Indonesia in the early s Barendregt, In South East Asia, Malaysia is seen as the trendsetter for the contemporary nasyid genre, especially for its neighbours Indonesia and Brunei Darussalam Barendregt, and Sooi Beng, Although they are similar in that they propagate and promote Islam through nasyid, they are different in genre as well as style.

Furthermore, they perform in a trendy way and sport fashionable clothes and hairstyles reminiscent of Western boybands. The group refuse to experiment with newer forms of nasyid and insist that the religious messages must be primary.


They do not use musical instruments other than the hand-held frame drum or the Malay kompang Barendregt, This can be problematic with regards to audiences that include males. A band named Bestari founded in the s by tarbiyah activists, including Asma Nadia, has enjoyed considerable success.

Its songs are familiar among female tarbiyah activists at universities. She participated in tarbiyah activities during her studies at Gadjah Mada University in the faculty of Biology. She says that she sang Hijrah many times during Muslim events on campus, particularly while participating in the Islamic mentoring programme of her university.

Furthermore, she always looked for and shared information about nasyid performances with her friends. They attended nasyid performances at various campuses in Jogjakarta once or twice a week. Rembulan explained that, when she was a senior high school student, she had to turn off her tape recorder if an Ikhwan passed by because the female voice is recognised as aurat But today, due to the popularity of nasyid and widespread dissemination by the media, the debate on female nasyid singers has been blurred.

Everyone, whether male or female, listens to the radio and watches television. The popularity of nasyid is not only attracting university students but also fascinating senior high school students in Indonesia.

In the context of the female voice, some conservative opinions assume that the female voice should be forbidden from being heard during public events because it could stimulate passion. Even the yearly Islamic book fair in Jogjakarta always features performances which are attended by senior high school students from all around the Jogjakarta region.

This indicates how widely this type of music is appreciated and received by Indonesian Muslim youths.

Furthermore, it is associated with teenage education. A murabbi usually assists five to seven mutarabbis and manages a weekly gathering at the school to discuss Islam Widiyantoro, , Ruswandi and Adeyasa, However, religious teachers require pupils to attend Rohis mentoring activities by asking them to write reports about their experiences. While I conducted fieldwork among senior high school students in Yogyakarta, many of them seemed enthusiastic about attending the Rohis mentoring programme.

See a Problem?

For instance, Rima, a student who attended a high-ranking senior high school in Yogyakarta, said: I was curious to attend the Rohis mentoring programme because it is more practical than Islamic class Pelajaran Agama Islam di sekolah. Moreover, some students I interviewed stated that they decided to wear headscarves after attending Rohis mentoring classes.With his fervent campaign against sex before marriage, his books and lectures have served as a lightning rod for contemporary debates on Islam and morality.

Lama berkecimpung dalam kegiatan da'wah keislaman terutama dalam segmentasi remaja, penulis buku, Ustadz Abay Abu Hamzah atau dikenan dengan Sarbayni sudah dengan sangat baik menuangkan sebagian ilmunya dalam buku ini untuk kita pelajari.

The purpose was to search for qualified cadres who possessed the qualities of faith and morality combined with scientific and intellectual abilities Aziz, , Jamas, The New Order regime considered these protests as a danger to overall sociopolitical stability as well as its developmental agenda.

If you make modifications Yes or No? He alternately dons the South-Asian style loose pants and tunics favored by Islamist groups, or the batik shirts and western slacks preferred by Indonesian academics and Islamic modernists. In , the New Order regime implemented strict procedures to control and confine political activities in public, especially for university students.

Don't rea. Nonetheless in the Indonesian context, Iip is a critical part of the loud breaking of strong cultural taboos about the public and yet intimate discussion of sexuality.

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