Revitalization of Falsafah Shaykh Ja’far Shodiq

in the Development of Inclusive Tafsir Method and Its Function

to Minimize the against Radicalism in Social Media

Mu’min

State Islamic Institute of Kudus

Keywords: Revitalization, Falsafah, Inclusive Tafsir Method, Radicalism, Terrorism and social media.

Abstract: Indonesia is known as the largest Muslim population country in the world that promotes Islamic

moderation. But from March 28 1981 to May 16 2018 the Indonesian nation was shocked by 41 bomb blasts

carried out by terrorists in the name of religion and jihad. Dozens of people died and hundreds were injured.

There are terrorists who are members of the Command Jihad, Jamaah Islamiyah, Laskar Jihad, Eastern

Indonesian Mujahidin, Western Indonesian Mujahideen, Jamaah Ansharut Daulah, and Daulah Islamiyah

Nusantara, and those affiliated to ISIS. The development of terrorism in Indonesia is due to many factors,

such as ethnicity, nationalism, separatism, poverty, economic inequality, globalization, non-democracy,

violations of humanity, dissatisfied intelligence, and religious radicalism. Nowadays the terrorists use social

media as tool of radicalism and terrorism spreading, thus it spreads quickly and can be accessed by all

groups individually and in groups. The problems start with selecting certain verses to justify their

movements, misinterpreting of religious texts methods, there was goals to be achieved, and actions beyond

religious and humanitarian values.To minimize the occurrence of religious radicalism required of inclusive

tafsir method, which put forward the values of pluralism, harmonism and humanism. This study discusses

the revitalization of Syekh Ja'far Shodiq's philosophy in developing inclusive tafsir methods to minimize the

development of radicalism in social media. The author used the religious concept of Cliffort Geertz and

Glock and Stark, concept of religious texts reading of Paul Ricoeur, concept of religion function of Joachim

Wach, and the concept of religious attitude Richard Niebuhr. Design of this study were field research and

qualitative approaches with socio-anthropological perspectives. There were four main finding: (a) the

falsafahof Sheikh Ja'far Shodiq, (b) revitalization of the Sheikh Ja'far Shodiqfalsafah, (c) the

functionalization of Sheikh Ja'far Shodiq falsafahin the development of inclusive tafsir methods, and (d) the

function of inclusive tafsir methods in minimizing the development of radicalism on social media.

1 INTRODUCTION

Sheikh Ja'far Shodiq was included in the second

period of the Walisongo who came to Java in 1436

replacing Sheikh Malik Isro'il who died in 1435 AD

(Meinsma, 1903) (Azizy, 1989) (Kapanjani, 1992)

(Graff, 2004). The name Walisongo taken from

Arabic word Waliyun Tsanaun means noble

guardian, was given by Sultan Mehmed I Sulaeman

Celebi (1402-1411) from Turkey in 1404.They are:

(1) Maulana Malik Ibrahim (w.1419) from Persia,

the state administrators, (2) Maulana Ishak (14th

century) from Samarkand, the physician; (3)

Maulana Ahmad Jumadil Kubra (born 1376) from

Egypt, debate master, (4) Maulana Muhammad al-

Maghribi (1310-1453) of Morocco, an orator, (5)

Maulana Malik Isro'il (14th century) from Turkey,

the state expert, (6) Maulana Muhammad Ali Akbar

(7) Maulana Hasanuddin (14th century) from

Palestine, an orator, (8) Maulana Alayuddin (14th

century) from Palestine, arguing expert, and (9)

Shaykh Subakir (14th century) of Persia, bruise

experts, geologists, ecologists and rukyah

land.These scholars set out and started da’wah

islamiyah on Java in 808 Hijriyah or 1404 AD

(Berg, 1886) (Abidin, 2016).

Arriving on Java, they assembled their

respective da'wah areas in accordance with the

situation and conditions of the field, such as

Maulana Malik Ibrahim (w.1419), Raden Rahmat

(1401-1481), Sunan Drajat (1470-1522), Sunan Giri

(1442-1506 ) and Sunan Bonang (1465-1525)

preached in Surabaya, Gresik, Lamongan and Tuban

in East Java. Shaykh Ja'far Shadiq (w.1550), Raden

1910

Mu’min, M.

Revitalization of Falsafah Shaykh Ja’far Shodiq in the Development of Inclusive Tafsir Method and Its Function to Minimize the against Radicalism in Social Media.

DOI: 10.5220/0009937219101918

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 1910-1918

ISBN: 978-989-758-458-9

Said (born, 1450) and Raden Umar Said (16th

century) preached in Semarang, Demak, Kudus,

Jepara, Pati, Blora, and Rembang in Central Java.

Syarif Hidayatullah (1450-1569) and Maulana

Hasanuddin (king of Banten 1552-1670) preached in

Cirebon and Banten in West Java (Muljana, 2015)

(Ambary, 1990). Today their name well known

based on location of their preaching, like Shaykh

Ja'far Shodiq (w.1550) was called Sunan Kudus

because he preached in Kudus, Raden Umar Said

(16th century) was called Sunan Muria because of

his da'wah in Muria Colo Kudus, and Raden

Maulana Makdum Ibrahim (1465-1525) was called

Sunan Bonang because he preached in Bonang

Rembang (Abdullah, 2015).

Originally their da'wah mission centered along

the Pantura and Majapahit Kingdom inland (1293-

1500) and the Pajajaran Kingdom inland (1030-

1579) that were Hindu and Buddhist. Then the area

extended to Madura, Sumatra, Kalimantan,

Sulawesi, Maluku and surrounding (Saksono, 1995).

According to van den Berg (1884-1886) (Berg,

1886) (Meinsma, 1903), Walisongo preaching was

conducted peacefully and acculturated Islamic with

Java culture so the presence of Islam was easily

accepted by Javanese Hindu and Buddhist society

(Mu’min, 2012). Therefore the allegations of

orientalists that da’wah islamiyah was conducted

with violence and sword, as alleged by Golda Meil

Teacher (1896-1978) from Israel and Samuel

Marinus Zwimer (1867-1952) from America (Rama,

2007), could be denied. According to De Lacy

O'Leary (1872-1957) from University of Bristol

stated: "The charge of Islam was spread by sword

and violence was myth, the fact was spread in

peaceful and friendly way” (O'Leary, 1923) (Geertz,

1981) (Lombard, 1999) (Hirokoshi, 1987) (Masroer,

2004).

According to British philosopher Thomas

Carlyle (1795-1881), Islam was full of value

humanism, compassion, brotherhood and right

equality" (Carlyle, 1998). Commenting on Q.S. al-

Baqarah verse 177, the French legal expert,

Douminique Sourdel (1921-2014), stated, "Islam

was the religion that spread of the essential good in

the social sphere. The realization of the Quran and

hadith teachings and was sourced from Allah which

reveal the continuity of goodness in the world"

(Bruisnessen, 2012). According to Adam Spencer

Metz (born 1969)(Metz, 1957)(Abel, 1983),

Christians could coexist with Muslims. Dutch

historians, such as LWC van den Berg (1845-1927),

H.J. de Graaf (1641-1673), Theodore G.Th. Pigeud

(1899-1988), MC. Ricklefs (born 1943)(Graaf,

1997), and Martin van Bruinessen (born 1946)

(Bruinessen, 1996), responded positively to the

preaching of Walisongo. According to them, Islamic

preaching was conducted tolerantly and accultrated

Islamic with Java culture, as embodied in the form

of mosque buildings, kenduren, and Islamic arts

development.

Related to the opinion of these historians, there

was a scholar namely Shaykh Ja'far Shodiq or Sunan

Kudus in Kudus who performed da'wah Islamiyah

through cultural acculturation approach. Shaykh

Ja'far Shodiq combined Islamic values with the

Hindu-Buddhist tradition in Kudus by harmonious,

pluralist and inclusive approach. After the death of

the Shaykh, the Kudus scholars developed this

philosophy through tafsir recitations in Masjid al-

Aqsa Kudus to this days, such as Panembahan

Kudus, Kyai Haji R. Asnawi, Kyai Haji Arwani

Amin, and Kyai Haji Sya'roni Ahmadi. Through this

way Shaykh Ja'far Shodiq philosophy was developed

into Muslim Kudus community which are

harmonious, pluralistic, and inclusive, and is useful

to counter radicalism which is currently developing

on social media.

The problem is how to revitalize Shaykh Ja'far

Shodiq philosophy in developing inclusive tafsir

methods to minimize radicalism development on

social media? This study aims to provide an

understanding of socio-anthropological analysis of

Syekh Ja'far Shodiq's philosophy in developing

inclusive tafsir methods to minimize the radicalism

development on social media.The study used field

research method with qualitative approach and used

multiple perspectives in studying some social

phenomenas.

2 LITERATURE REVIEW

Studies related to the life philosophy of Sheikh Ja'far

Shodiq associated with the development of

interpretation methods, such as inclusive tafsir

method, and linked with its function to minimize the

development of radicalism in social media not

conducted by previous researchers. The studies

raised the figure of Sheikh Ja'far Shodiq was usually

associated with the method and model of da'wah.

Here can be mentioned, such as:

First, Mas'udi, in a study entitled: Geneology

Walisongo: Humanization Strategy of Sunan Kudus

Da'wah (2014) (Mas’udi, 2014). In this study, he

raised three problems: (a) the relation of Javanese

Islamic histology to the humanization of Sunan

Kudus preaching, (b) the genealogical framework in

Revitalization of Falsafah Shaykh Ja’far Shodiq in the Development of Inclusive Tafsir Method and Its Function to Minimize the against

Radicalism in Social Media

1911

the tracking of the historical ordinance, and (c) the

humanist ordinance of the Sunan Kudus propagation

strategy in the life of Kudus community. This study

used contemporary Islamic historiography from

Azyumardi Azra (Azra, 2013) combined with the

concept of atlas walisongo Agus Sunyoto (Sunyoto,

2016), and the concept of genealogy of Adam Kuper

and Jessica Kuper (Kuper, 2000). This study used

field research design and qualitative approach. In

this study Mas'udi concluded that: (a) the

development of the Sunan Kudus religious model

was based on unwritten rules or ordinances and the

holistic agreement of the walisongo da'wah system

in Java, (b) the pattern of da'wah implementation

was conducted through the assimilation of Hindu-

Buddha, and (c) the existing historical relations

became an integral part of Kudus culture locally.

Second, Erik Aditia, et al., In their study The

Meaning and Values of Buka Luwur Sunan Kudus:

Contribution of Thought for Cultural Campus Vision

(2017) (Settiawan, 2017). In this study Erik et al.

Focused on two issues: (a) Sunan Kudus's outlying

meanings for the Muslim Kudus community, and (b)

Sunan Kudus's outlying values for the Muslim

community of Kudus. The research used qualitative

approach and field research design. In this study

Erik, et al., concluded that: (a) Buka Luwur Sunan

Kudus is a honor to Sunan Kudus who meritorious

of shaping Kudus religious life, and (b) Buka Luwur

Sunan Kudus has high values for Kudus ie to imitate

the values of Sunan Kudus's struggle.

Third, Ma'mun Mu'min, in a study entitled:

Living the Inclusive Hadis in Kyai Telingsing,

Sheikh Ja'far Shodiq, and Raden Umar Said

Perspectives (2016) (Mu’min, 2016). In this study

Ma'mun raised two problems (a) Living Hadith of

Kyai Telingsing, Sheikh Ja'far Shodiq and Raden

Umar Said models, and (b) the meaning of living

Hadith Kyai Telingsing, Sheikh Ja'far Shodiq and

Raden Umar Said for Kudus moslems. This study

combined the concept of living hadith from Fazlur

Rahman (Rahman, 2002), Muhammad Mushthofa

Azami (Azami, 1977), and Yusuf al-Qardhawi

(Qardhawi 1999). This study used library research

with qualitative approach. In this study Ma'mun

concluded that: (a) Kyai Telingsing's, Sheikh Ja'far

Shodiq’s and Raden Umar Said’s living hadith

models, was conducted da’wah islamiyah through

tolerant dakwah, building of work spirit, preserving

art-culture, fellow believers, and preserving

ancestral traditions. (b) living hadith of Kyai

Telingsing, Sheikh Ja'far Shodiq and Raden Umar

Said have the meaning of life philosophy for Kudus

Moslem community.

Fourth, Nur Said in the study with the title:

Spiritual Entrepreneurship as Sunan Kudus Heritage:

Cultural Capital of Sharia Economic Development

in Coastal Communities (2014) (Said, 2014). In this

study Said wanted to prove the thesis that religious

community cultures are influenced by three

phenomena: modernity, religion and culture of the

ancestors. To analyze the three variabels, Said used

ethno-archeological perspectives combined with the

semiotic approach of Roland Barthe (Barthe, 1967).

This research used library research and qualitative

approach. Said concluded that: (a) the existence of

Sunan Kudus also construct the identity of Kudus

Moslem community, (b) the spirit developed by

Sunan Kudus, that is GusJiGang, and (c) the spirit of

GusJiGang became the cultural capital of Kudus

Moslem community to build spiritual

enterpreneurship in the development of shari'a

economy.

The studies of social media use by radicals and

terrorists carried out by Iman Fauzi Ghifari (Ghifari,

2017), Andang Sunarto (Sunarto, 2017), Nafi

Muthohirin (Muthohhirin, 2015), Rosmaya

(Rosmaya, 2016), and Achmad Sulfikar (Sulfikar,

2018). This study is different from the above four

studies: (a) this study is historical study in an

anthropological perspective, (b) this study focuses

on revitalizing the philosophy of Sheikh Ja'far

Shodiq in the development of inclusive tafsir

method, (c) study inclusive tafsir methods developed

are expected to be functioned to minimize the

development of radicalism in social media, (d)

temporally the study was conducted in 2018.

3 THEORETICAL REVIEW

3.1 The Concept of Inclusive Tafsir

Method

In the developing of inclusive tafsir method, the

author combine several concepts, the concept of

classical tafsir method by al-Farmawi, tahlilitafsir

method, ijmalitafsir method, muqarantafsir method

and mawdlu'itafsir method (Hay, 1994), that is

combined with the concept of religion according to

Burhanuddin Daya (Daya, 2009) and Haryatmoko

(Haryatmoko, 2003), the religious function

according to Joachim Wach (Wach, 1994), the

concept of religious attitudes according to Richard

Niebuhr (Singgih, 2000), and the concept of

distance-taking in understanding religious concepts

and texts according to Paul Ricoeur (Ricoeur, 1986).

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By combining the classical method of tafsir

with some religious concepts and understanding of

religious texts, the author believes that this method

can be developed into inclusive tafsir method which

give more contribution, such as: (a) giving

fundamental concept for harmonious, pluralist and

inclusive relationship creation among religious

believers, (b) become basis of constructing intact,

integral and universal theological thinking, thus

minimize the confusion of theological doctrine

aspects with historical culture and religious affairs in

human empiric and historical areas to be simpler, (c)

putting forward the equality rather than diversity

values of many religions, and (d) become foothold

on building harmonious, pluralist and inclusive

tradition among religious followers.

3.2 The Concept of Radicalism

According to Sartono, radicalism is a social

movement that rejects the whole social order and is

characterized by moral aggression to oppose and

hostile the privileged and powerful (Kartodirjo,

1985) (Ahab, 2015). Radicalism is often interpreted

differently among interest groups. In the religious

sphere, according to Rubaidi (Rubaidi, 2007),

radicalism is a religious movement that seeks to

completely overhaul the existing social and political

order by resorting to violence. Sociologically

radicalism can also means view that having goal to

make fundamental change in accordance with its

interpretation of social reality or ideology

(Naipospos, 2010). Thus radicalism is common

phenomenon that can occur in a society with diverse

motives, both social, political, cultural and religious,

characterized by violent, extreme and anarchic

actions as rejective action of the existing system.

Some above definitions can be concluded that

radicalism is a movement that put forward the action

of violence, fundamental, extreme, anarchist and

tend to justify all means with the intention to change

a system or old order that has been established and

deemed incompatible with the value system it

embraces. The radicalism movement intends to build

a new socio-cultural system, a new order different

from the pre-existing order.

Viewed from its characteristics (Ahab, 2015)

(Sunarto, 2016), radicalism is formed from the

response to the ongoing conditions, is realized in the

form of evaluation, rejection, and even resistance. In

general, the movement of radicalism has

characteristics: (a) never stopping in an attempt to

reject before revolution change in the desired

condition, (b) very strong belief in the program they

are going to run, (c) using violence in realizing their

desires, d) consider guilty to all contradict them, and

(e) regard kafir to people with other belief.

Meanwhile according to Rubaidi, radicalism

groups have the following characteristics: (a)

making Islam as the final ideology in regulating life

and human life both social and state politics, (b)

Islamic values is adopted from Middle Eastern

Islamic model without local social-cultural aspects

(d) radical group movements often opposed to ruling

societies and governments, and (e) rejecting non-

Middle Eastern ideologies which is considered

infidel and misleading (Rubaidi, 2007) (Qodir,

2013).

3.3 Social Media Concepts

Social media is a channel or means of online social

interaction in cyberspace. Social media users

communicate, interact, intercept message, share and

network (Haag, 1996) (Sunarto, 2016). Social media

is a tool designed to facilitate social interaction and

two-way communication. Through the information

technology provided by this social media, the

dissemination of information from one individual to

another becomes easier (Rahayu, 2011). Today the

rapid development of social media, along with the

development of internet and mobile phone

technology, so that parties involved in social media,

both information senders and recipients of

information, should always adjust to these

developments (Evans, 2008).

Social media is an online media where users

can easily participate, share and create content, such

as blogs, social networks, wikis, internet forums,

weblogs, social blogs, podcasts, images, videos and

virtual worlds. Blogs, social networks and wikis are

the most common form of social media used by

people around the world. According to Kaplan and

Haenlein there are six types of social media: (a)

collaborative projects, such as wikipedia, (b) blogs

and microblogs, such as twitter, (c) content

community, such as youtube, (d) social networking

sites, such as facebook and instagram, (e) virtual

games, such as world of warcraft, and (f) virtual

social, such as second life (Haenlein, 2010)

(Lesmana, 2015).

According to McQuail (McQuail, 1992), social

media has major function for communities as

follows: (a) as information, such as innovation,

adaptation and progress, (b) as correlations, such as

explaining, interpreting, commenting on event and

information meaning, (c) as continuous, such as

Revitalization of Falsafah Shaykh Ja’far Shodiq in the Development of Inclusive Tafsir Method and Its Function to Minimize the against

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expressing dominant cultures and recognizing the

existence of a particular culture, as well as new

cultural developments, (d) as entertainment, such as

providing entertainment, diversion and recreation, as

well as easing tension, and (e) as mobilization, such

as campaigning for community goals in the field of

politics, economics, health, education and religious

issues.

Today, social media also has functions as a tool

or place to build self-image, create one's popularity

and existence, publish an ideology to the general,

and be used to build an online business (Nisrina,

2015). Through social media, every people feel

satisfied and helped of facing problems (Puntoadi,

2011).

4 DISCUSSION

4.1 Falsafah of Syekh Ja’far Shodiq

Syekh Ja'far Shodiq was born on September 9, 1400

AD, coinciding with 808 H. He was son of Sunan

Ngudung (Salam, 1977) (Rinkes, 1911). The 24th

descendant of the Prophet Muhammad (Kudus,

2000). He married Dewi Rukhil – the daughter of

Sunan Bonang – hada son Amir Hasan. From

another wife, he has eight children: Nyi Ageng

Pembayun, Panembahan Palembang, Panembahan

Mekaos, Panembahan Kodhi, Panembahan Joko,

Ratu Pakojan, and Queen Prodobinabar (Mas’ud,

1990). Before moving to Kudus, Sheikh Ja'far

Shodiq, was a Senopati and qadhi and meritorious in

buliding the Demak Empire to defeat Majapahit's

supremacy. According to H.J. de Graaf, Syekh Ja'far

Shodiq washigh qualified spiritual leader and an

expert in the strategy field (Azizy, 1989) (Mas’ud,

1990) (Salam, 1959). Sheikh Ja'far Shodiq passed

away in 1550 AD (Salam, 1959).

In preaching, he acculturate Islamic culture

with the Javanese Hindu-Buddhist tradition

harmonious, pluralist and inclusive. According to

Mas'ud, this method based on the Al-Qur'an Surat

Nahl:125 (Mas’ud, 1990). The acculturation could

be seen as follows: (a) repairing the gate of the

Majapahit Palace from the Hindu-Buddhist or Shiva

Buddha heritage (Mas’ud, 1990), (b) recommending

not to slaughter cows (Suryo, 1989-1990), (c)

respecting Hindus-Buddhists as religious people

(Mas’ud, 1990), (d) changing Mijil and

Maskumabang composition from Hindu-Buddhist

relics to Islamic da'wah (Munthohar, 2005) (Salam,

1959), (e) building al-Aqsa Kudus Mosque similar

to Jago Temple in Malang (Sury0, 1989-1990)

(Mas’ud, 1990), (f) building harmonious life

between Muslims and Hindus-Buddhists (Mas’ud,

1990), and making eight ablution place with statue

heads as analogous to Buddhism, namely Asta

Sanghika Marga or eight-fold road (Salam, 1959).

Hindu-Buddhists in Kudus admired Shaykh

Ja'far Shodiq’s preaching method, and converted to

Islam. According to Kyai Haji Sya'roni Ahmadi, the

purpose of Shaykh Ja'far Shodiq's mission is

Menang Tanpo ngasoraken (win without demeaning

others). He did not eliminate the old tradition, but

filled the old tradition with Islamic tradition, like

Mitoni tradition that exist from Hindu-Buddhism era

and undergone the process of Islamization to this

day. According to Kyai Sya'roni and Mas'ud

(Mas’ud, 1990), propagation of Sheikh Ja'far Shodiq

method very relevant to the present community

needs. What's more Indonesia is threatened by the

development of radicalism and terrorism that

endangers the nation's persistence.

Nowadays the philosophy of Shaykh Ja'far

Shodiq is developed through the tafsir recitations

carried out every Friday morning at the Masjid al-

Aqsho Kudus. According to Kyai Haji Munfa'at

Abdul Jalil, the tafsir recitation was originally

conceived by Shaykh Ja'far Shodiq and maintained

regularly in same approach, preaching bil hikmah

and mauidloh hasanah, by promoting the philosophy

of living in harmony, pluralism and inclusiveness.

4.2 Revitalization of the Sheikh Ja’far

Shodiq Falsafah

According to the scholar in Kudus, Kyai Haji

Sya'roni Ahmadi, stated that the goal of da’wah

islamiyah by Shaykh Ja'far Shodiq was menang

tanpo ngasoraken, means winning without

condescending the other. Sunan Kudus did not taken

away the old tradition but acculturated it into Islamic

tradition. Kyai Sya’roni pointed out, mitoni was

exist since Hindu-Buddhist. If previously filled with

incantations hindu, then changed to Islamic prayers.

From Kyai Haji Sya'roni Ahmadi view, da’wah

islamiyah by Shaykh Ja'far Shodiq has been

preserved to the present. The method used by Sheikh

Ja'far Shodiq was full of the democratic,

harmonious, pluralist and inclusive values that

needed by the society, because people are easily

plundered and involved in conflict. This happens

because of the decrease of togetherness value,

mutual cooperation, care and respect in Indonesians.

The values of the life philosophy inherited by

Shaykh Ja'far Shodiq according to Kyai Sya’roni

Ahmadi was maintained and developed through the

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tafsir recitation on every Friday morning at Al-

Aqsho Mosque Menara Kudus and every Tuesday

Night at Wisma Muslimin Haji Nur Kholis

Janggalan Kudus. According to Kyai Haji Munfa'at

Abdul Jalil, tafsir recitation in the al-Aqsa Mosque

Menara Kudus originally conducted by Shaykh

Ja'far Shodiq was maintained to the present without

any changes. He stated the model of Kyai Sya’roni

Ahmadi in teaching tafsir generally have in common

with that carried by Shaykh Ja’far Shodiq. Both of

them teach in classical method and the contain full

of philosophy lesson, democratic, harmonious,

pluralist and inclusive values.

If studied deeply, the life philosophy of Shaykh

Ja'far Shodiq which he developed through his

method of da'wah, then preserved by the scholars in

Kudus through the tafsir recitation in the Al-Aqsho

Mosque Menara Kudus to the present, can be

developed to build the method of inclusive

interpretation. This conclusion is corroborated by

several reasons as follows (Mu’min, 2013): First,

the life philosophy of Shaykh Ja'far Shodiq is

believed as the basis of pluralism and inclusiveness

development for the Muslim community. Second,

historically there is no religion conflict in Kudus.

Third, the life philosophy of Shaykh Ja'far Shodiq,

as the result of Islam, Hindu and Buddhism

acculturation that are universal. Fourth, life

philosophy of Shaykh Ja'far Shodiq was teached and

developed through the tafsir recitation in the al-

Aqsho Mosque Menara Kudus, and the fifth, model

and method of the tafsir recitation still preserved to

the present.

4.3 Revitalization of Sheikh Ja'far

Shodiq's Philosophy in the

Development of Inclusive Tafsir

Methods

The philosophy of Shaykh Ja'far Shodiq was

developed through da'wah, and preserved by the

scholars in Kudus through the tafsir recitations in

Masjid al-Aqsho Kudus to this day, could be

developed on inclusive tafsir methods. This is

corroborated by the following facts (Mu’min, 2013)

(a) the philosophy of Shaykh Ja'far Shodiq is

believed to be the basis for the development of the

tradition of pluralism and inclusiveness for Muslim

community in Kudus; (b) there was no conflict from

religious background in Kudus, (c) philosophy

Syekh Ja'far Shodiq is universal combination of

Islamic teachings with Hinduism and Buddhism, (d)

the philosophy of Shaykh Ja'far Shodiq was

developed through tafsir recitations in Masjid al-

Aqsho Kudus did not change in the essence, and (e)

methods and material of tafsir recitations in Masjid

al-Aqsho Kudus has been maintained until this day.

Effort to revitalize the philosophy of Shaykh

Ja'far Shodiq in the development of inclusive tafsir

methods must be preceded by an understanding of

religion nature and religious texts. In each religion

there are two kinds of teachings that appear to be

contradictory: (a) tendency teaches that one's

religion is the most true and shield religion, while

other religions are not true and misleading, and (b)

religion teaches everyone must respected, loved, and

not impose religion to others (Daya, 2009). Religion

also often appears in two conflicting faces, religion

is a place of peace life with great hope, but religion

is also often associated with the phenomenon of

violence, as happened in Indonesia today

(Haryatmoko, 2003).

Religion cannot be separated from the behavior

of its adherents, because the behavior of adherents is

basically a response from the religion they adhere to

(Kadir, 2003). Because religion is absolute and

universal, violence and conflict occur because of

people abuse their teaching. Religion is real form of

empirical religion, namely factual religion in

struggling and social realities (Boy ZTF, 2002).

Although often misused, religion have to maximize

its function in creating peace brotherhood, building

harmonious and pluralist relations, building dialogue

between religious communities, and developing

inclusive understanding so peace could be realized

(Schumann, 1980). Religion must be able to place

this basic demand in the praxis of a harmonious,

pluralistic and inclusive people's life (Kung, 2002).

In order for religion not to be misused, the

mechanism of religious texts interpretation is

crucial, because interpretation products will

influence religious thought patterns, actions and

alliances (Wach, 1994). There are three roles of

religion that explain the relationship between

religion and the phenomenon of violence occurs in

society, namely: (a) religion as framework for

religious interpretation of social relations

(idiological functions), (b) religion is positioned as

symbolic behavior (identity function), and (c)

religion is positioned as tool of ethical legitimacy of

social relations (legitimacy function) (Haryatmoko,

2003).

If the religion understanding dominated by

these three functions, then developing religious

fanaticism, exclusive, rigid and unfriendly behavior.

Religious people are often tempted to make religion

an ideology which leads to religious fanaticism

(Haryatmoko, 2003). Usually one of the five

Revitalization of Falsafah Shaykh Ja’far Shodiq in the Development of Inclusive Tafsir Method and Its Function to Minimize the against

Radicalism in Social Media

1915

attitudes taken by religious people when encounter

outside their religious perspective are radical,

accommodative, synthetic, dualistic or

transformative attitudes (Wiryotenoyo, 1991).

The development of inclusive tafsir methods is

closely related to the method used by commentator

(mufassir) on religious texts. Inclusive tafsir method

will be realized if mufassir has open attitude towards

all parties, building harmonious, pluralistic and

inclusive relations. An open attitude is assisted by

the ability to take distance, be critical of beliefs,

uphold justice, wise, rely on objectivity, and

aesthetics behaving (Popper, 1947). If the

interpretation provides an opportunity for critical

attitudes, certainly will contribute to the universal

peace creation (Davies, 2000).

There are three forms of distance taking that

help to build critical and inclusive attitude towards

interpreting religious texts, namely ideological

criticism, demolition and game analogy (Ricouer,

1986). The relevance of taking distance which takes

game analogy form in the interpretation of religious

texts, lies in the effort to create new method in the

interpretation of religious texts, thus opening up

opportunities for the creation of harmonious,

pluralist and inclusive relations.

4.4 Functions of Inclusive Tafsir

Methods in Minimizing the

Development of Radicalism in

Social Media

Radicals and terrorists use social media as a tool to

develop their understanding. Study of Ghifari

concluded that the presence of technology, internet,

and social media contributed greatly in spreading

radicalism, propaganda media for intolerant actions,

tool for recruitment, training, education, fostering

member networks to spread terror and suicide

bombings in nusantara (Ghifari, 2017). Rosmaya's

study concluded that the factors shaping radicalism

and terrorism students' perceptions through websites

and social media are continuously seeing and

observing, no family attention, and false religious

understanding (Rosmaya, 2016). This finding is

corroborated by Andang Sunarto's study stated that

besides positive meaning, social media also has

negative impact, which threatens the integrity of the

nation by information about radicalism and terrorism

and other crimes. According to Sunarto, this

negative impact must be taken seriously by taking

preventive measures (Sunarto, 2017).

A study of tracking conversations in

cyberspace found the fact that the spread of radical

teachings is easier in social media. Rendra

Radjawali, data observer based in Germany, traced

Twitter using software that could filter internet

algorithms, using 300 keywords related to

radicalism, such as ISIS, jihad, infidel, and Syria,

Radjawali managed to map the hot spots of

conversation related to radicalism in Indonesia in

September 2016, concentrated in Sumatra and

several cities in Java.

Technically, social media is used as strategic

material for terrorist to carry out its actions, other

media are also used to spread their understandings.

Deputy for Prevention BNPT , Agus SB, stated that

social media opened closed spaces to be open. No

wonder some teenagers between the ages of 18-25

join ISIS because of the influence of propaganda on

social media. Indonesian citizens who left for Suria

joined the ISIS group network, becoming victims

radicalism spreading on social media.

According to Agus, the trend of terrorism seeds

because of studying religion from the internet

(around 47%). This fact illustrates that social media

is used as effective propaganda tool and produces

sympathizers for radical groups. From the terrorists

perspective, such as Agus Abdillah – in the Bali

case, which was captured on September 17, 2012 by

Tim Densus 88/AT National Police Headquarters –

proved that he called to jihad after studying through

the internet. Fungki Isnanto, the terrorist of the

Lumajang bomb on June 1, 2013 claimed to have

learned how to make bombs and plan their bombings

through the internet.

These phenomenon prove that social media is

catalyst for radicalism and terrorism spreading.

Based on that fact also be explained that the spread

of false religious teachings and understandings

through social media is also very dangerous. The

spread of false religious teachings and

understandings on social media could be overcome

through the development of inclusive interpretation

methods also on social media. The dissemination of

this inclusive tafsir method is basically an attempt to

deradicalize religion and religious through

understanding religion and inclusive religious texts.

Through this method hoped an harmonious, plural

and inclusive understanding of religion and religious

texts will be built.

5 CONCLUSION

First, the philosophy of Syekh Ja'far Shodiq is

reflected in the harmonious, pluralist and inclusive

behavior of life, such as: Fixing the Gate of the

ICRI 2018 - International Conference Recent Innovation

1916

Majapahit Palace, Hindu-Buddhist or Buddhist

Shiva inheritance, advocating not slaughtering cows,

respecting Hindus-Buddhists as religious people,

changing Mijil and The maskumabang music

composition from Hindu-Buddhist relics to Islamic

da'wah, building the Holy Al-Aqsa Mosque similar

to the Jago Temple in Malang, building harmonious

life between Muslims and Hindus-Buddhists, and

making eight ablution places with arca-headed as

analogous to Buddhism, namely Asta Sanghika

Marga or eight-fold road.

Second, revitalizing the Philosophy of Shaykh

Ja'far Shodiq in development of the inclusive tafsir

method: (a) the life philosophy of Shaykh is

believed as the basis of pluralism and inclusiveness

development for the Muslim community. (b)

historically there is no religion conflict in Kudus. (c)

the life philosophy of Shaykh, as the result of Islam,

Hindu and Buddhism acculturation that are

universal. (d) the life philosophy of Shaykh was

teached and developed through the tafsir recitation

in the al-Aqsho Mosque Menara Kudus, and (e)

model and method of the tafsir recitation still

preserved to the present.

Third, the effort to revitalize the philosophy of

Shaykh Ja'far Shodiq in the development of

inclusive tafsir methods begins by building

understanding religion and religious texts method

critically and open mind to all parties, as well as

building harmonious, pluralist and inclusive

relations. To build critical and inclusive attitude

could be helped by distance taking techniques,

namely ideological criticism, demolition and game

analogy. Not making religion as ideology because it

will lead to religious fanaticism. This critical and

open attitude will contribute to the creation of

universal peace.

Fourth, today social media has become a

catalyst for the radicalism and terrorism spreading.

The spread of false religious teachings and

understandings through social media is very

dangerous. Inclusive tafsir methods againts

radicalism through social media. The dissemination

of this inclusive tafsir methods is basically an

attempt to deradicalize religion and religion, through

understanding religion and inclusive religious texts.

So that an understanding of religion and religious

texts will be built harmonious, pluralist and

inclusive.

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