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Islamic and Religious Life

LPPOM MUI Intensifies Halal Certification Outreach for Micro and Small Enterprises Ahead of Mandatory 2026 Deadline

by Nana Muazin
written by Nana Muazin

JAKARTA – The Halal Inspection Agency (LPH) of the Assessment Institute for Foods, Drugs, and Cosmetics of the Indonesian Ulema Council (LPPOM MUI) is significantly strengthening its support and guidance for Micro and Small Enterprises (UMK) as the mandatory halal certification deadline of October 2026 approaches. This critical obligation will apply to UMKs operating in the food and beverage sector, slaughtering services, and other services directly related to food and beverage products, marking a pivotal moment for Indonesia’s vast UMK ecosystem and its ambition to become a global halal hub. The regulatory framework underpinning this mandate is enshrined in Government Regulation Number 42 of 2024 concerning the Implementation of the Halal Product Assurance Sector, complemented by the earlier Minister of Religious Affairs Regulation Number 768 of 2021, which collectively outline the comprehensive requirements and operational guidelines for halal certification across various industries.

As part of its concerted efforts to accelerate UMK readiness, LPPOM MUI recently hosted the culmination of its "Festival Syawal 1447 Hijriah" in Jakarta on Thursday, April 30, 2026. The event, aptly themed "Halal Raw Material Stores: The Initial Step Towards Resilient UMKM," drew hundreds of UMK entrepreneurs from diverse regions across the archipelago, underscoring the widespread interest and pressing need for practical guidance on navigating the complexities of halal compliance. The choice of theme was highly strategic, addressing what LPPOM MUI’s President Director, Muti Arintawati, identified as one of the most significant barriers for UMKs: the perceived complexity of the halal certification process, particularly concerning the stringent requirements for sourcing and verifying halal raw materials.

Arintawati highlighted common scenarios faced by UMKs, such as producers of cakes, bread, and even street vendors selling bakso (meatballs), who frequently encounter difficulties in securing verified halal ingredients, especially when procuring from traditional markets. She elaborated that many essential ingredients, including various types of meat, spices, and other bulk commodities, are often sold unpackaged or without clear labels indicating their halal status. This lack of transparency in the supply chain creates a substantial hurdle for UMKs striving to meet the rigorous standards of halal certification, which demand traceability and assurance at every stage of production, from farm to fork. The absence of a formalized halal raw material supply chain not only complicates compliance but also introduces an element of uncertainty that can deter UMKs from pursuing certification.

The Strategic Imperative of Halal Raw Material Stores

According to Muti Arintawati, the establishment and proliferation of dedicated halal-certified raw material stores are paramount for fortifying the halal supply chain from its foundational upstream components to its downstream retail and consumption points. This initiative directly aligns with the provisions stipulated in PP 42/2024 and Permenag 768/2021, which explicitly mandate that stores supplying raw materials to the food, beverage, pharmaceutical, and cosmetic industries must also possess valid halal certification. Such a requirement is designed to create a robust, verifiable, and integrated halal ecosystem, where the integrity of halal products is maintained throughout their entire lifecycle, thereby instilling greater confidence among consumers and streamlining the certification process for end-product manufacturers.

The concept of certified halal raw material stores offers a multifaceted solution to the challenges faced by UMKs. Firstly, it simplifies the sourcing process by providing a reliable and verified channel for ingredients, reducing the burden on individual UMKs to audit each supplier independently. Secondly, it contributes to the formalization of the informal sector, encouraging greater accountability and transparency among suppliers. Thirdly, it fosters an environment where halal integrity is not an afterthought but an embedded principle across the entire value chain. This structural enhancement is crucial for Indonesia, a nation with the world’s largest Muslim population, where the demand for halal products is not merely a preference but a religious obligation for many.

Timeline and Legislative Framework

The journey towards mandatory halal certification for UMKs has been a carefully planned progression, reflecting Indonesia’s strategic vision for its halal economy. The foundational legal framework, Law Number 33 of 2014 concerning Halal Product Assurance, initially laid out the principles and established the Halal Product Assurance Organizing Body (BPJPH) under the Ministry of Religious Affairs as the primary authority responsible for regulating and overseeing halal certification. This law mandated halal certification for all products entering, circulating, and trading in Indonesia, with specific timelines for different product categories.

The October 2026 deadline for UMKs in the food and beverage sector is a direct consequence of this overarching legislative framework, specifically detailed in subsequent implementing regulations. Minister of Religious Affairs Regulation Number 768 of 2021 further refined the operational aspects, providing granular details on the procedures, requirements, and responsibilities of various stakeholders, including UMKs, LPHs, and BPJPH. Most recently, Government Regulation Number 42 of 2024 served to reinforce and clarify these provisions, particularly in the context of broader economic development and the role of UMKs. This progressive legislative timeline demonstrates a clear government commitment to gradually integrating halal standards into the national economy, allowing businesses sufficient time to adapt while ensuring a comprehensive and equitable transition.

Supporting Data: The Significance of Indonesia’s UMK Sector

Indonesia’s UMK sector is a colossal engine of its economy, comprising over 64 million businesses and contributing more than 60% to the national Gross Domestic Product (GDP). This sector is also a major employer, absorbing over 97% of the total workforce. Within this vast landscape, food and beverage UMKs represent a significant proportion, playing a vital role in local economies and culinary traditions. However, despite their economic prowess, a substantial majority of these UMKs still operate without halal certification. Estimates suggest that while consumer demand for halal products is almost universal among Indonesia’s Muslim majority, the percentage of UMK products carrying a halal label remains relatively low, particularly compared to larger enterprises that have greater resources for compliance.

The global halal market is projected to reach trillions of dollars in the coming years, driven by increasing Muslim populations and a growing awareness of halal principles worldwide. For Indonesia, tapping into this global market, beyond satisfying domestic demand, is a key strategic objective. Halal certification is not just a regulatory compliance issue; it is a passport to expanded market access, both domestically into modern retail channels and internationally into Muslim-majority countries and beyond. Equipping UMKs with this certification is therefore not merely about adherence to religious tenets but also about unlocking significant economic potential and enhancing the competitiveness of Indonesian products on the world stage.

Official Responses and Collaborative Ecosystem

The push for UMK halal certification is a multi-stakeholder effort involving government bodies, religious authorities, and industry players. The Halal Product Assurance Organizing Body (BPJPH) has consistently reiterated its commitment to facilitating the certification process, especially for UMKs. Officials from BPJPH have often emphasized that their role extends beyond mere regulation to include extensive outreach, education, and the provision of technical assistance. They work closely with LPHs like LPPOM MUI, which serve as the frontline bodies for inspections and audits.

Statements from BPJPH leadership typically highlight the importance of collaboration between various LPHs, government agencies, and UMK associations to ensure a smooth transition. They acknowledge the challenges, particularly for micro-enterprises with limited financial and human resources, and have explored various subsidy programs and simplified procedures to ease the burden. For instance, the "Self-Declare" scheme, a simplified certification pathway for specific low-risk products, is one such initiative aimed at making the process more accessible for very small businesses.

Representatives from UMK associations, while acknowledging the long-term benefits of halal certification, often voice concerns regarding the immediate costs, bureaucratic hurdles, and the difficulty in understanding complex regulations. However, they generally express optimism about the government’s and LPPOM MUI’s efforts, especially initiatives like the "Halal Raw Material Stores," which directly address practical bottlenecks. They advocate for continued government support in terms of financial aid, training, and easy access to information.

Industry experts and economists concur that the mandatory halal certification, while posing initial challenges, will ultimately strengthen Indonesia’s position in the global halal economy. Dr. Ir. Hj. Sukarno, a prominent expert in food technology and halal assurance, might be quoted emphasizing that "a formalized halal supply chain, starting from raw materials, is indispensable for building consumer trust and securing international market access. This move will not only protect consumers but also professionalize our UMK sector, making it more resilient and competitive."

Broader Impact and Implications

The implications of mandatory halal certification for UMKs are far-reaching, touching upon economic, social, and regulatory dimensions.

  • Economic Empowerment: Halal certification can unlock significant economic opportunities for UMKs. It allows them to access modern retail chains (supermarkets, convenience stores) that often require such certification, expanding their market reach beyond traditional wet markets. It also opens doors to institutional buyers, such as hotels, restaurants, and catering services, which increasingly prioritize halal-certified suppliers. Crucially, it positions Indonesian UMKs to participate in the lucrative global halal market, driving exports and contributing to national economic growth. The formalization of their processes, often a byproduct of certification, can also lead to improved quality control, efficiency, and ultimately, higher profitability.

  • Enhanced Consumer Trust and Protection: For Indonesia’s predominantly Muslim population, halal certification is a fundamental assurance of religious compliance and product safety. By mandating certification, the government is reinforcing consumer protection, ensuring that products consumed meet Islamic dietary laws and are safe for consumption. This increased transparency and accountability build greater trust between producers and consumers, which is vital for market stability and growth.

  • Formalization of the Halal Ecosystem: The requirement for halal certification, particularly for raw material suppliers, will drive a greater formalization of the entire halal supply chain. This means better traceability, standardized processes, and improved quality control across the board. The emergence of dedicated halal raw material stores signifies a maturing ecosystem where integrity is built in from the ground up, moving away from fragmented and informal sourcing practices.

  • Global Positioning of Indonesia: Indonesia has consistently articulated its ambition to become a leading global player in the halal industry. The robust implementation of mandatory halal certification for its vast UMK sector is a critical step towards achieving this goal. By ensuring its domestic products meet international halal standards, Indonesia enhances its credibility and competitiveness on the global stage, attracting investment and fostering international trade partnerships in the halal sector. This move aligns with broader government strategies to diversify the economy and leverage its demographic advantage.

Challenges and Solutions Ahead

Despite the clear benefits, the path to universal UMK halal certification is fraught with challenges. Financial constraints remain a significant hurdle for many micro-enterprises, where certification fees and the cost of upgrading facilities or sourcing new materials can be prohibitive. Awareness and understanding of the complex requirements also vary widely, particularly in remote areas. Technical assistance, simplified application processes, and accessible information are therefore crucial.

LPPOM MUI, in collaboration with BPJPH and other government bodies, is actively addressing these challenges. Initiatives include:

  • Subsidies and Financial Assistance: Government programs offering financial support for certification fees or assistance in upgrading facilities.
  • Simplified Procedures: Streamlining the application process, perhaps through digital platforms, and expanding the "Self-Declare" scheme.
  • Intensive Training and Education: Workshops, seminars, and easily digestible guides to demystify the certification process and raw material requirements.
  • Network Development: Fostering the growth of halal raw material stores and certified suppliers, creating a reliable network for UMKs.
  • Digitalization: Leveraging technology to make information, application processes, and tracking more efficient and accessible.

Looking Ahead: A Resilient Halal Future

The "Festival Syawal 1447 Hijriah" and its focus on "Halal Raw Material Stores" represent a significant stride in LPPOM MUI’s ongoing mission to cultivate a resilient and compliant UMK sector in Indonesia. The mandatory deadline of October 2026 is not merely a regulatory checkpoint but a catalyst for transformative change, pushing thousands of UMKs towards greater professionalism, market access, and economic prosperity.

As Indonesia progresses towards its vision of becoming a global halal hub, the success of its UMKs in embracing halal certification will be a key determinant. The continuous support, robust regulatory framework, and strategic initiatives like the development of certified raw material supply chains are all integral components of this ambitious journey. The commitment shown by LPPOM MUI and other stakeholders underscores a collective dedication to ensuring that Indonesia’s vibrant UMK sector is not only compliant with national regulations but also competitive and thriving in the rapidly expanding global halal economy.

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Islamic and Religious Life

PT Bank Syariah Indonesia’s Agent Network Drives Robust Transaction Growth, Exemplifying Islamic Economic Principles.

by Raul Delapena Setiawan
written by Raul Delapena Setiawan

PT Bank Syariah Indonesia (Persero) Tbk (BSI), Indonesia’s largest sharia bank, has reported a significant surge in transaction volume through its BSI Agen network, marking a robust 14.54 percent year-on-year (YoY) growth. This impressive performance saw the network facilitate a total of 8.6 million transactions by the end of March 2026. This achievement underscores the increasing penetration and acceptance of sharia-compliant financial services across Indonesia, particularly through agent-based models designed to foster financial inclusion and adhere to the foundational principles of Islamic economics. The success of BSI Agen is not merely a testament to operational efficiency but also a practical demonstration of how Islamic economic tenets, which advocate for balance, cooperation, and ethical conduct, can translate into tangible financial growth and societal benefit.

The reported growth figures position BSI Agen as a pivotal channel for extending financial services to underserved populations, aligning seamlessly with the broader national agenda for financial inclusion. The agent banking model, characterized by its widespread reach and accessibility, leverages local communities to provide essential banking services beyond traditional branch networks. For BSI, this strategy is deeply intertwined with its core identity as an Islamic financial institution. Islamic economics, as articulated by scholars like Afzalurrahman in his seminal work Nabi Muhammad Sebagai Seorang Pedagang (Prophet Muhammad as a Merchant), presents itself as a moderate solution, navigating a path between the perceived excesses of unfettered capitalism and the rigidities of communism. It meticulously selects the finest attributes from both systems while discarding their inherent flaws, striving for an economic framework that fosters equilibrium and freedom from exploitation.

The Philosophical Foundation of Islamic Economics and BSI’s Mission

The philosophy underpinning Islamic economics is central to understanding BSI’s operational approach and the success of its agent network. Afzalurrahman elucidates that Islamic economic systems are fundamentally distinct from both capitalism and communism, yet in certain aspects, they represent a pragmatic compromise, standing as a mediating force. They are designed to embody the beneficial characteristics of both ideologies while remaining untainted by their respective shortcomings. In an Islamic economic system, the relationships among individuals are meticulously structured to cultivate a spirit of cooperation and mutual assistance, effectively supplanting animosity and cutthroat competition. This emphasis on collective welfare and shared responsibility is a cornerstone of BSI’s strategic deployment of its agent network.

Beyond merely facilitating economic and social objectives, Islamic economics integrates moral education and training. This holistic approach instills a sense of duty among individuals, encouraging them to support their colleagues in achieving their aspirations or, at the very least, to refrain from impeding their progress. This moral imperative translates into BSI’s commitment to empowering its agents and their communities, ensuring that financial access is coupled with ethical conduct and social responsibility. Islam fundamentally rejects the capitalist paradigm that grants unrestricted freedom and ownership rights to individuals, often leading to exploitation. Instead, it advocates for a balanced approach where wealth circulates, and economic activities serve the broader community rather than concentrating power in the hands of a few. The agent banking model, by decentralizing financial access and creating micro-entrepreneurship opportunities, inherently resists such concentration, promoting a more equitable distribution of economic activity.

BSI Agen: A Catalyst for Financial Inclusion and Sharia Compliance

The BSI Agen network is a critical component of BSI’s strategy to deepen financial inclusion across Indonesia, particularly in remote and rural areas where traditional bank branches are scarce. These agents, often local shop owners or entrepreneurs, serve as extensions of the bank, offering a range of services that include cash deposits and withdrawals, fund transfers, bill payments, account openings, and even micro-financing applications. The growth to 8.6 million transactions by March 2026 highlights the immense demand for accessible financial services and the effectiveness of BSI’s community-centric approach.

The establishment of BSI itself in February 2021, through the merger of three state-owned sharia banks—PT Bank Syariah Mandiri, PT Bank BRISyariah Tbk, and PT Bank BNI Syariah—was a strategic move by the Indonesian government to create a stronger, more competitive Islamic financial institution. This merger aimed to consolidate resources, enhance operational efficiency, and accelerate the growth of the sharia economy in Indonesia. The subsequent expansion and success of the BSI Agen network are direct outcomes of this strategic consolidation, allowing the new entity to leverage a broader customer base and a more robust technological infrastructure. The growth trajectory of agent banking within BSI demonstrates a successful integration of modern financial technology with traditional community networks, all while upholding Islamic principles.

Chronology and Evolution of Agent Banking in Indonesia

Agent banking, or branchless banking, has been a key initiative in Indonesia for several years, championed by the Financial Services Authority (OJK) and Bank Indonesia (BI) under programs like Laku Pandai (Financial Services Without Offices in the Framework of Inclusive Finance). The objective is to bring basic financial services closer to the unbanked and underbanked populations, fostering economic empowerment and reducing income inequality.

  • Early 2010s: The concept of branchless banking begins to gain traction globally, with pilot projects in various developing countries demonstrating its potential for financial inclusion.
  • 2014: OJK launches the Laku Pandai program in Indonesia, providing a regulatory framework for financial institutions to offer banking services through agents. This marked a significant policy push to leverage technology and local networks.
  • Mid-2010s onwards: Various conventional and sharia banks begin to establish and expand their agent networks, investing in technology and agent training. The focus is on ease of access, affordability, and reliability of services.
  • February 2021: The formation of BSI through the merger creates a dominant player in the Islamic finance sector, giving it significant resources to invest in expanding its agent network. BSI inherited and subsequently scaled up the agent networks of its predecessor banks.
  • 2021-2025: BSI aggressively expands its BSI Agen network, focusing on digital integration, agent recruitment, and service diversification. This period sees substantial growth in transaction volumes and agent numbers, driven by post-pandemic digital acceleration and increasing awareness of sharia finance.
  • March 2026: BSI reports 8.6 million transactions through BSI Agen, representing a 14.54% YoY growth, demonstrating the sustained success and strategic importance of this channel. This milestone signifies the network’s maturity and its crucial role in BSI’s overall business model and contribution to national financial inclusion targets.

Supporting Data and Market Context

Indonesia, with its vast archipelago and diverse population, faces significant challenges in achieving universal financial inclusion. According to various reports from the World Bank and OJK, while financial inclusion has improved significantly over the past decade, a substantial portion of the population, particularly in remote areas, remains outside the formal financial system. Agent banking models like BSI Agen are crucial in bridging this gap.

  • National Financial Inclusion Strategy: The Indonesian government aims to achieve a financial inclusion rate of over 90% by 2024. Agent networks are a primary vehicle for reaching this target.
  • Growth of Islamic Finance: Indonesia is home to the world’s largest Muslim population and is striving to become a global hub for Islamic finance. The sharia finance sector, including banking, insurance (takaful), and capital markets, has shown consistent growth. BSI, as the largest sharia bank, commands a significant market share within this segment. Its agent network’s growth mirrors the broader expansion of sharia-compliant services.
  • Agent Network Reach: As of late 2023, the total number of banking agents across all institutions in Indonesia exceeded 1.5 million, serving millions of customers monthly. BSI’s contribution to this national network is substantial, with its agents often acting as key touchpoints for sharia-compliant financial services in areas where other sharia banks may not have a physical presence.
  • Transaction Value and Volume: While the article specifies transaction volume (8.6 million), the associated value would also have seen substantial growth. This indicates not just an increase in the number of transactions but potentially larger average transaction sizes, reflecting increased trust and utilization of the agent network for more complex financial needs beyond basic cash-in/cash-out services.

Official Responses and Strategic Implications

The growth in BSI Agen transactions is likely to be met with positive statements from BSI leadership and financial regulators.

Mr. Hery Gunardi, President Director of BSI, would likely emphasize the bank’s commitment to financial inclusion and the practical application of Islamic economic principles. "The exceptional growth of our BSI Agen network to 8.6 million transactions by March 2026 is a clear indicator of our success in making sharia-compliant financial services accessible to all segments of Indonesian society," he might state. "This achievement is not just about numbers; it reflects our dedication to empowering communities, fostering economic resilience, and embodying the Islamic values of cooperation, fairness, and mutual support that are central to our mission. Our agents are not merely service providers; they are integral partners in building a more inclusive and ethical financial ecosystem."

Adding to this, the Head of Retail Banking at BSI could highlight the operational aspects. "Our strategic investment in technology, agent training, and a robust support system has enabled BSI Agen to become a trusted channel for millions," an official might explain. "We have seen increasing adoption for a variety of services, from basic transactions to more complex offerings, demonstrating the network’s maturity and the growing confidence of our customers. This growth trajectory is sustainable, driven by our continuous efforts to innovate and expand our reach, ensuring that sharia banking is available at every corner of Indonesia."

From a regulatory perspective, the OJK and Bank Indonesia would likely commend BSI’s contribution to the national financial inclusion agenda. An OJK spokesperson might comment, "The continued expansion and robust transaction growth of agent networks like BSI Agen are vital for achieving Indonesia’s financial inclusion targets. These initiatives play a crucial role in bringing formal financial services closer to the unbanked and underbanked, fostering economic stability, and supporting the growth of micro, small, and medium enterprises (MSMEs) through accessible financing and payment solutions. BSI’s commitment to sharia-compliant agent banking sets a commendable example for the industry."

Broader Impact and Future Outlook

The success of BSI Agen has several significant implications for the Indonesian financial landscape and beyond:

  1. Deepened Financial Inclusion: By extending its reach into remote areas, BSI Agen helps reduce the number of financially excluded individuals, providing them access to safe and regulated financial services. This can lead to improved household financial management, increased savings, and greater participation in the formal economy.
  2. Empowerment of MSMEs: Many BSI agents are themselves MSMEs, and the network provides them with additional income streams and business opportunities. Furthermore, the services offered through agents can facilitate transactions and financing for other local MSMEs, fostering local economic development.
  3. Strengthening of the Sharia Economy: The growth of BSI Agen reinforces BSI’s position as a leader in Islamic finance and contributes to the overall expansion and diversification of the sharia economy in Indonesia. It demonstrates that sharia-compliant models are not only ethically sound but also commercially viable and capable of achieving widespread adoption.
  4. Technological Integration and Digitalization: The agent banking model often relies on mobile technology and digital platforms, accelerating the digitalization of financial services, even in areas with limited internet infrastructure. This pushes the boundaries of digital literacy and adoption among the wider population.
  5. Replication and Innovation: BSI’s success with its agent network may encourage other financial institutions, both conventional and sharia, to further invest in and innovate their branchless banking strategies, fostering healthy competition and driving further improvements in service delivery.
  6. Global Model for Islamic Finance: As Indonesia positions itself as a global hub for Islamic finance, the achievements of BSI Agen can serve as a compelling case study for other Muslim-majority nations seeking to expand financial inclusion through sharia-compliant models. It showcases how core Islamic principles can be effectively operationalized in modern banking.

Looking ahead, BSI is expected to continue investing in its agent network, focusing on enhancing service offerings, improving digital integration, and expanding agent training programs. The goal will be not only to increase transaction volumes further but also to deepen the financial literacy of its customers and agents, ensuring that the benefits of financial inclusion are truly transformative. The ethical framework of Islamic economics will remain a guiding principle, ensuring that growth is pursued responsibly, with an unwavering commitment to societal well-being and equitable development. The robust growth of BSI Agen transactions by March 2026 is a clear indicator that BSI is on a path to redefine financial access in Indonesia, anchored by principles that seek balance, cooperation, and a rejection of exploitation.

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Islamic and Religious Life

Muhammadiyah Issues Comprehensive Fatwa on Cryptocurrency: Permissible as Asset, Prohibited as Payment in Indonesia

by Nana
written by Nana

YOGYAKARTA – In a landmark move reflecting its adaptive approach to contemporary issues, the Majelis Tarjih dan Tajdid (Council for Tarjih and Tajdid) of PP Muhammadiyah, in collaboration with the Majelis Hukum dan HAM PWA DIY (Council for Law and Human Rights of the Muhammadiyah Women’s Auxiliary of Yogyakarta Special Region), convened a pivotal discussion concerning the Islamic legal status of cryptocurrency. Held at Universitas Muhammadiyah Yogyakarta, the discourse culminated in a nuanced fatwa that delineates specific conditions for the permissibility and prohibition of digital assets within an Islamic framework, aligning with Indonesia’s evolving regulatory landscape. Rofiq Muzakkir, Secretary of the Majelis Tarjih dan Tajdid, emphasized that this significant religious edict is the outcome of extensive and comprehensive studies into the transformative impact of digital technologies on the global economy.

Muhammadiyah, one of Indonesia’s two largest and most influential Islamic organizations, boasts a long history of modernizing Islamic thought and actively engaging with societal challenges. Established in 1912, it has consistently championed progressive interpretations of Islamic teachings, often leading the discourse on new scientific, social, and economic phenomena. Its fatwas carry significant weight among its millions of members and beyond, shaping practices and perspectives across the archipelago. The decision to issue a detailed fatwa on cryptocurrency underscores Muhammadiyah’s commitment to providing clear guidance for Muslims navigating the complexities of the digital age, ensuring adherence to Sharia principles while embracing technological advancements. This proactive stance is particularly crucial in Indonesia, a nation with a burgeoning digital economy and a significant Muslim population eager for clarity on emerging financial instruments.

The Evolving Nature of Money: From Barter to Digital Assets

During his presentation, Rofiq Muzakkir offered a profound historical perspective on the concept of monetary value, underscoring its dynamic and continuously evolving nature across human civilizations. He elaborated on how societies transitioned from rudimentary barter systems, where goods and services were exchanged directly, to the adoption of precious metals like gold and silver as universal mediums of exchange due to their intrinsic value, scarcity, and durability. This evolution eventually led to the widespread use of paper currency, initially backed by reserves of physical gold. Muzakkir highlighted a pivotal moment in modern financial history: the year 1971. This year marked the definitive collapse of the Bretton Woods system, which had pegged the U.S. dollar to gold and, by extension, other currencies to the dollar. With the United States unilaterally abandoning the gold standard, fiat currencies – money declared legal tender by a government but not backed by a physical commodity – became the global norm.

"Currently, the value of money depends entirely on the public’s trust in the state," Rofiq explained on Sunday, April 26. This shift in the fundamental underpinning of monetary value laid the groundwork for the emergence of entirely new forms of assets, notably digital currencies like cryptocurrencies. He articulated that these digital codes derive their value purely from global trust in their underlying technology and perceived scarcity, mirroring, in a decentralized fashion, the trust placed in state-issued fiat. The philosophical departure from centrally controlled currency to a decentralized, trustless system (where trust is placed in cryptographic protocols rather than institutions) represents a monumental leap in the evolution of financial instruments. This historical context is critical for understanding why Muhammadiyah’s fatwa acknowledges the legitimacy of crypto as an asset class, recognizing it as a logical, albeit complex, continuation of money’s long evolutionary journey.

Key Islamic Legal Classifications for Cryptocurrency

In delving deeper into the Sharia perspective, Rofiq Muzakkir outlined that the legal status of cryptocurrency within Islam is meticulously divided into two principal categories, each carrying distinct rulings based on its intended function and the prevailing regulatory environment. This dual classification reflects a careful balance between Islamic jurisprudence’s adaptability and its unwavering commitment to core ethical principles.

Cryptocurrency as a Commodity and Investment Asset

The first category considers cryptocurrency as a commodity or an investment asset. In this capacity, Muhammadiyah’s fatwa declares its use as mubah or permissible. This permissibility, however, is not unconditional. It is stringently contingent upon the investment being entirely free from elements deemed unlawful in Islam: maisir (gambling), gharar (excessive uncertainty or ambiguity), and riba (interest).

  • Maisir (Gambling): This refers to transactions where one party stands to gain at the expense of another without an equitable exchange, often involving pure chance or excessive speculation. In the context of cryptocurrency, this condition necessitates that investments are made with genuine intent for asset growth based on fundamental analysis or market trends, rather than pure speculative betting or schemes designed to exploit others. Muhammadiyah’s ruling implicitly discourages highly speculative day trading driven by irrational exuberance or panic, which can often resemble gambling.
  • Gharar (Uncertainty or Ambiguity): Islamic finance places a high premium on transparency and certainty in contracts and transactions. Gharar arises when there is excessive uncertainty regarding the subject matter, price, or delivery of a transaction, leading to potential disputes or unfair outcomes. For crypto investments to be permissible, the underlying assets, their technological protocols, and the terms of trade must be sufficiently clear and understood. Investments in highly obscure, unaudited, or perpetually unstable digital projects could fall under the prohibition of gharar. The fatwa encourages due diligence and investment in established, transparent cryptocurrencies with clear use cases.
  • Riba (Interest): Riba encompasses any unjust, exploitative, or unearned increase in money or goods, typically associated with interest-based lending or borrowing. While the direct purchase and sale of cryptocurrencies do not inherently involve riba, investors must be cautious of financial products or platforms within the crypto ecosystem that offer fixed, predetermined returns on staked or lent crypto, as these could potentially constitute riba. The fatwa guides Muslims to avoid such interest-bearing mechanisms.

By setting these conditions, Muhammadiyah aims to channel Muslim engagement with crypto into ethical and productive investment avenues, distinguishing it from purely speculative or exploitative practices.

Cryptocurrency as a Medium of Exchange and Payment

The second, and critically distinct, category addresses cryptocurrency’s role as a medium of exchange or tool for payment. In this specific context, Muhammadiyah’s fatwa unequivocally states that its use is not permissible within the territory of Indonesia. This prohibition is not primarily based on intrinsic Islamic legal principles but is rather a direct consequence of existing national laws and regulations that explicitly define legal tender and regulate financial transactions.

"Therefore, the public is urged to only use crypto as an instrument for storing wealth, not for shopping transactions," Rofiq underscored. This directive directly aligns with the mandates of the Indonesian central bank, Bank Indonesia (BI), which maintains that the Rupiah is the sole legal tender in Indonesia. The central bank has consistently warned against the use of cryptocurrencies as a means of payment, citing risks to monetary stability, consumer protection, and the potential for illicit activities. Muhammadiyah’s fatwa thus reinforces regulatory coherence, guiding its followers to respect and adhere to national economic policies, an important aspect of Islamic citizenship.

Indonesia’s Regulatory Framework for Digital Assets

The nuanced position articulated by Muhammadiyah on cryptocurrency significantly intersects with and, in many ways, complements Indonesia’s existing regulatory framework for digital assets. Understanding this framework is crucial to appreciating the practical implications of the fatwa.

Bank Indonesia’s Mandate on Legal Tender
Bank Indonesia (BI), as the nation’s central bank, holds the exclusive authority to issue and circulate currency in Indonesia. Its primary mandate includes maintaining monetary stability and ensuring the smooth functioning of the payment system. Consequently, BI has repeatedly clarified that the Indonesian Rupiah is the only legal tender in the country. Any attempt to use other currencies, including cryptocurrencies, for transactional purposes within Indonesia is a violation of Law No. 7 of 2011 on Currency. This firm stance from BI directly underpins Muhammadiyah’s prohibition of cryptocurrency as a payment method, emphasizing the importance of national economic sovereignty and regulatory compliance.

Bappebti’s Regulation of Crypto as a Commodity
In contrast to BI’s position on currency, the Commodity Futures Trading Regulatory Agency (Bappebti) under the Ministry of Trade has taken a different approach, classifying cryptocurrencies as "commodities" that can be traded on futures exchanges. This classification was formalized through Bappebti Regulation No. 5 of 2019, which has since been revised and updated, notably by Bappebti Regulation No. 13 of 2022. These regulations establish a legal framework for the trading of crypto assets, outlining requirements for crypto asset exchanges, clearing houses, and custodians. This regulatory environment allows for the legitimate buying, selling, and holding of cryptocurrencies as investment instruments, provided they are traded through licensed entities. This regulatory clarity from Bappebti directly supports Muhammadiyah’s ruling that crypto is permissible as an asset or commodity for investment, so long as Islamic ethical guidelines are met. The existence of a regulated market for crypto assets as commodities ensures a degree of oversight that mitigates some of the gharar concerns, assuming investors utilize licensed platforms.

OJK’s Cautionary Stance
The Financial Services Authority (OJK) is responsible for regulating and supervising financial services activities across various sectors, including banking, capital markets, and non-bank financial industries. While OJK does not directly regulate crypto assets (that falls under Bappebti), it has consistently issued warnings to the public about the inherent risks associated with cryptocurrency investments. OJK’s concerns typically revolve around the high volatility, potential for fraud, lack of investor protection mechanisms in unregulated spaces, and the general speculative nature of the market. These warnings underscore the importance of financial literacy and caution, echoing Muhammadiyah’s emphasis on prudence.

Navigating Volatility and Emphasizing Digital Financial Literacy

Beyond the legal classifications, Rofiq Muzakkir also stressed the paramount importance of digital financial literacy for anyone considering engaging with cryptocurrency. He highlighted the notorious volatility of crypto assets, citing Bitcoin as a prime example. The digital asset market is characterized by rapid and often unpredictable price swings, which can lead to significant gains but also substantial losses.

"While price increases can be very tempting due to the limited number of coins worldwide, the risk of loss remains significant, thus requiring a very mature understanding," Rofiq explained. This warning serves as a crucial reminder for potential investors. The allure of quick riches, often fueled by stories of exponential growth, must be tempered with a deep comprehension of market dynamics, technological underpinnings, and personal risk tolerance. Muhammadiyah’s emphasis on education aims to empower individuals to make informed decisions, preventing them from falling prey to scams or making impulsive investments based on incomplete information. It promotes a responsible approach to wealth management, aligning with Islamic principles that encourage prudence and discourage recklessness in financial dealings.

Zakat on Digital Assets: Ensuring Economic Justice

A significant and forward-looking aspect of Muhammadiyah’s new fatwa concerns the application of zakat to digital assets. Rofiq Muzakkir clarified that this latest ruling reflects a more proportional and adaptive approach to future technologies within Islamic jurisprudence. Historically, Islamic scholars have grappled with how to apply traditional zakat principles – which typically apply to gold, silver, agricultural produce, livestock, and business profits – to new forms of wealth.

"If previously there was doubt, now the direction of Islamic legal policy is more adaptive and holistic. Furthermore, digital assets can now be subject to zakat if their value has reached the nisab threshold," he revealed. This decision is groundbreaking, as it formally recognizes digital assets as mal (wealth) that can be subject to obligatory charity.

  • Nisab: The nisab is the minimum threshold of wealth that a Muslim must possess for zakat to become obligatory. For digital assets, this will likely be benchmarked against the nisab for gold or silver, or equivalent monetary value, typically held for a full lunar year (haul).
  • Haul: This refers to the completion of one lunar year during which the nisab amount of wealth has been consistently maintained.

The policy of imposing zakat on cryptocurrency and other digital assets is firmly rooted in the Islamic objective of ensuring economic justice and promoting wealth redistribution. Muhammadiyah views digital assets as possessing tangible economic function and value for their owners, just like traditional forms of wealth. By subjecting them to zakat, the organization aims to channel a portion of this new form of wealth towards assisting the poor and needy, thereby upholding the social welfare dimensions inherent in Islamic economic principles. This move not only legitimizes digital assets within the framework of Islamic finance but also integrates them into the broader system of social solidarity and economic equity.

Broader Implications and Reactions

Muhammadiyah’s comprehensive fatwa on cryptocurrency carries significant implications for various stakeholders, both within Indonesia and the broader Islamic world.

For Islamic Finance in Indonesia: This fatwa sets a crucial precedent. As one of the largest and most respected Islamic organizations, Muhammadiyah’s detailed guidance will likely influence other Islamic institutions and scholars in Indonesia and potentially beyond. It demonstrates how traditional Islamic jurisprudence can evolve to address complex modern financial instruments, providing clarity where ambiguity previously existed. This could spur further development of Sharia-compliant digital financial products and services.

Alignment with National Policy: The fatwa’s alignment with Indonesia’s national regulations—permitting crypto as an asset (under Bappebti) but prohibiting it as a payment method (under BI)—showcases Muhammadiyah’s commitment to civic responsibility and adherence to state laws. This harmonious approach avoids potential conflicts between religious directives and governmental policies, fostering stability and clarity for Muslim citizens.

Muhammadiyah’s Modernist Vision: The adaptive and holistic nature of this fatwa reinforces Muhammadiyah’s long-standing reputation as a modernist Islamic movement. By engaging deeply with cutting-edge technology and providing practical, nuanced guidance, the organization positions itself as a forward-thinking leader capable of navigating the challenges of the 21st century while remaining true to Islamic principles. This approach could enhance its appeal among younger, tech-savvy generations of Muslims.

Potential Impact on Investor Confidence: For Indonesian Muslims who have been hesitant about investing in cryptocurrencies due to religious concerns, this fatwa provides a clear pathway. By establishing conditions for permissibility as an asset and outlining zakat obligations, it offers a degree of religious assurance. This could potentially lead to increased, albeit cautious, participation of Muslim investors in the regulated crypto asset market, provided they adhere to the stipulated Sharia conditions and exercise financial literacy.

Global Islamic Finance Dialogue: While the fatwa is specific to Muhammadiyah, its detailed methodology and conclusions will likely contribute to the ongoing global discourse within Islamic finance on the permissibility of digital assets. Different Islamic bodies worldwide have adopted varied stances, and Muhammadiyah’s reasoned position, particularly its dual classification and emphasis on regulatory alignment, offers a valuable contribution to this evolving scholarly conversation.

Through this extensive socialization effort, the organizers, Muhammadiyah’s Majelis Tarjih dan Tajdid and Majelis Hukum dan HAM PWA DIY, express their hope that the Indonesian public will be equipped to approach the digital transformation with greater wisdom and prudence. The aim is to fully leverage the opportunities presented by new technologies while steadfastly upholding the fundamental principles of Sharia and ensuring economic justice and societal well-being. This comprehensive fatwa marks a significant milestone in integrating Islamic ethics into the rapidly advancing digital economy, offering a balanced and adaptive framework for the future.

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Islamic and Religious Life

The Permissibility of Using Alcohol-Containing Perfume During Islamic Prayer: A Jurisprudential Analysis

by Jia Lissa
written by Jia Lissa

The question of whether perfumes containing alcohol can be worn during Islamic prayer (salat) is a common concern among Muslims worldwide, particularly given the prevalence of ethanol in modern fragrances. This inquiry delves into fundamental Islamic principles of purity (tahara) and the prohibition of intoxicants (khamr), examining various scholarly interpretations across different schools of thought. A recent query from Khairul Fahmi, 23, posed to Bincang Syariah’s "Tanya Ustadz" column, succinctly captured this dilemma: "Ustadz, I often use perfume that contains alcohol. Is it permissible to wear it during prayer? Does it invalidate my prayer because it is considered impure?" The response, provided by Ustadz Zainuddin, S.Ag, offers a crucial perspective rooted in classical and contemporary Islamic jurisprudence, primarily emphasizing the view that such usage does not invalidate prayer. This article expands upon that answer, providing a comprehensive overview of the legal reasoning, historical context, and practical implications of this nuanced issue.

Understanding Alcohol in Islamic Jurisprudence (Fiqh)

At the heart of the debate lies the distinction between the prohibition of consuming alcohol and its status as a physical impurity (najasa). In Islam, intoxicants, particularly khamr (wine made from grapes), are explicitly forbidden for consumption. Surah Al-Maidah, verse 90, states: "O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone altars [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful." The Arabic term used for defilement is "rijsun." The interpretation of "rijsun" is central to understanding whether alcohol is merely prohibited (haram) or also physically impure (najis).

Defining Khamr and Intoxicants

Historically, khamr primarily referred to fermented grape juice. However, Islamic scholars have extended this prohibition to all substances that intoxicate, regardless of their source, based on the prophetic saying, "Every intoxicant is khamr, and every khamr is forbidden." This broad definition covers ethanol, the intoxicating agent in alcoholic beverages. The core concern is the effect of intoxication on the mind and body, which is deemed detrimental to an individual’s spiritual and social well-being.

Najasa (Impurity) vs. Haram (Prohibition)

The concept of najasa refers to substances that render a person, their clothes, or a place unsuitable for prayer until cleansed. Examples include urine, feces, blood, and the meat of forbidden animals. If a substance is najis, its presence invalidates prayer. If it is haram, it is forbidden to consume or use in specific ways, but its mere physical presence does not necessarily invalidate prayer unless it is also najis. This distinction is critical for the discussion on alcohol in perfumes.

Some scholars, particularly within the Hanbali school and some Shafi’i jurists, have interpreted the "rijsun" in Al-Maidah 5:90 to mean physical impurity, thus classifying khamr as najis. Consequently, for adherents of this view, any contact with khamr would necessitate cleansing before prayer, and wearing perfume containing such alcohol would render the prayer invalid.

However, other prominent scholars, including those referenced in Ustadz Zainuddin’s response, argue that "rijsun" in this context signifies a moral or spiritual impurity, an abomination, rather than a physical one. This interpretation aligns with the understanding that the prohibition of khamr is primarily due to its intoxicating effect and its association with "the work of Satan," leading to moral decay, rather than its inherent physical dirtiness.

Major Schools of Thought (Madhahib) and Their Rulings

The Islamic world follows several recognized schools of jurisprudence (madhahib), each with its methodology and interpretations of religious texts. The differing views on alcohol in perfumes stem from their foundational understanding of khamr and najasa.

The Shafi’i Madhhab Perspective

Ustadz Zainuddin explicitly references the Shafi’i madhhab, stating that "wearing alcohol-containing perfume does not invalidate prayer and remains valid." This position is supported by a nuanced understanding that distinguishes between the consumption of alcohol and its external application. For many Shafi’i scholars, while drinking alcohol is strictly forbidden, its use in non-ingestible forms, especially when it has undergone chemical transformation or is used as a solvent, does not carry the same legal weight of impurity that would invalidate prayer.

Imam As-Syaukani, a prominent Yemeni scholar (though not strictly a Shafi’i, his views often resonate across schools, particularly in textual analysis), further elucidates this by stating that alcohol itself is pure (tahir). He interprets the word "rijsun" in Surah Al-Maidah verse 90 not as "najis" (physically impure) but as "haram" (forbidden). His work, As-Sailul Jarrar, explicitly argues: "There is no strong evidence to declare an intoxicant impure. As for Allah’s saying: ‘Indeed, intoxicants, gambling, idols, and divining arrows are but defilement from the work of Satan, so avoid it…’ (Al-Maidah: 90), the word ‘rijsun’ here does not mean impure, but rather forbidden." This distinction is crucial: something can be forbidden without being physically impure in the same way urine or blood is impure.

Echoing this sentiment, Syekh Wahbah Az-Zuhaili, a renowned contemporary Syrian scholar and authority in comparative Islamic jurisprudence, in his magnum opus Al-Fiqhul Islami wa Adillatuhu, further reinforces the purity of alcohol. He asserts: "The substance of alcohol is not impure according to Shariah. This is based on the principle that the original ruling for all things is purity, whether the alcohol is pure or diluted with water. The stronger opinion is that the impurity of khamr and other intoxicants is spiritual (ma’nawi) rather than physical (hissi), as they are considered an abomination from the work of Satan." This comprehensive statement clarifies that the "impurity" associated with alcohol is moral and spiritual, linked to its prohibition and the negative consequences of intoxication, not its physical substance. This perspective implies that external contact with alcohol, as in perfumes, would not necessitate ritual purification.

Furthermore, Syekh Abdurrahman Al-Jaziri, in his Al-Fiqh ‘ala Mazahibil Arba’ah, introduces the concept of ma’fu (pardoned or excused). He explains that if a small amount of an impure substance is mixed into medicine or perfume to improve its quality, it is often pardoned, especially if it’s difficult to avoid. He analogizes this to enzymes used in cheesemaking or clothes accidentally exposed to impure ash, situations where the impurity is minor and unavoidable. While this argument applies more broadly to various impurities, it provides a general principle of leniency in cases of necessity or difficulty, which could implicitly support the use of alcohol in perfumes where it serves a functional purpose (as a solvent and aroma diffuser) rather than being the primary, intoxicating agent.

Other Major Madhahib

While the article focuses on the Shafi’i view, it’s beneficial to understand the broader landscape:

  • Hanafi Madhhab: Generally, the Hanafi school differentiates between khamr (grape wine) and other intoxicants. While grape wine is considered najis and its consumption haram, other intoxicants (like those derived from dates, barley, or artificial ethanol) are haram to consume but not necessarily najis in the same stringent way as khamr. This means that alcohol from sources other than grapes, when used externally in small amounts, might be considered permissible or at least not invalidate prayer. This view often leads to a more lenient stance on alcohol in perfumes.

  • Maliki Madhhab: The Maliki school holds a generally lenient view regarding the physical purity of khamr. Many Maliki scholars argue that intoxicants are haram to drink but are not najis in a physical sense. They consider the prohibition to be primarily about the act of drinking and its intoxicating effect. Therefore, for Malikis, applying alcohol-containing perfume would not pose a purity issue for prayer.

    Hukum Shalat Memakai Parfum Mengandung Alkohol, Sahkah?

  • Hanbali Madhhab: The Hanbali school is generally the strictest, often considering all intoxicants, regardless of source, to be najis as well as haram. Their interpretation of "rijsun" in Al-Maidah 5:90 is often that it signifies both physical impurity and prohibition. For strict adherents of the Hanbali view, using alcohol-containing perfumes would render clothes impure and thus invalidate prayer, necessitating either avoidance or cleansing.

Contemporary Scholarly Consensus and Differences

In the modern era, with the proliferation of synthetic alcohol and its widespread use in consumer products, many contemporary Islamic scholars and fatwa councils have revisited this issue. The general trend among many influential bodies, such as the European Council for Fatwa and Research (ECFR) and various national fatwa committees, leans towards the permissibility of using alcohol in perfumes and cosmetics for external application.

These contemporary rulings often emphasize:

  1. Distinction between Chemical and Juridical Alcohol: Modern ethanol, often synthetically produced or derived from non-grape sources, is chemically identical but juristically differentiated by some from the khamr of classical times.
  2. Transformation (Istihala): Some argue that when alcohol is used as a solvent in perfumes, it undergoes a transformation process where its intoxicating quality is lost or diluted to an insignificant level, or its primary purpose shifts from intoxication to fragrancing. This transformation can alter its najasa status.
  3. Necessity and Umum al-Balwa (Widespread Affliction): Given the ubiquitous presence of alcohol in personal care products, avoiding it entirely can be challenging. The principle of umum al-balwa allows for leniency in matters that are widespread and difficult to avoid, preventing undue hardship on Muslims.

The Practical Application: Perfumes and Personal Care Products

The chemical reality of modern perfumery is that ethanol (ethyl alcohol) is an indispensable ingredient.

Role of Ethanol in Perfumery

Ethanol serves several critical functions in perfume production:

  • Solvent: It dissolves the fragrance oils, allowing them to be blended uniformly.
  • Carrier: It helps to carry the scent notes, allowing them to evaporate off the skin gradually and project effectively.
  • Preservative: It helps to preserve the integrity and longevity of the fragrance.
  • Evaporation: It evaporates quickly, leaving the scent behind without a sticky residue.

Without alcohol, perfumes would often be oil-based, leading to different application properties and scent profiles. The alcohol in perfume is not intended for consumption; rather, it is a functional ingredient for the product’s performance.

Distinction Between Ingestion and External Application

The core argument for permissibility hinges on the clear distinction between ingesting alcohol to achieve intoxication, which is unequivocally haram, and applying it externally in a perfume, where the purpose is scent and not intoxication. The amount of alcohol absorbed through the skin from perfume is negligible and does not lead to intoxication. Therefore, the primary reason for the prohibition of khamr—its intoxicating effect—is not relevant in the context of perfume application.

Implications for Muslim Consumers and the Halal Industry

The differing views on alcohol in perfumes have significant implications for Muslim consumers and the rapidly growing global halal industry.

Navigating Product Choices

For Muslim consumers, understanding these jurisprudential nuances is key to making informed choices. Those who adhere to the stricter Hanbali view, or a more conservative interpretation within other madhahib, may opt for alcohol-free perfumes, often oil-based attars or solid perfumes. However, those who follow the more widespread lenient views, particularly those of the Shafi’i, Hanafi, and Maliki schools as interpreted by many contemporary scholars, find no impediment to using mainstream perfumes.

The query from Khairul Fahmi highlights a common dilemma faced by young Muslims who wish to adhere to their faith while participating in modern consumer culture. The clarity provided by Ustadz Zainuddin, affirming the validity of prayer, offers reassurance and practical guidance.

Halal Certification Standards for Cosmetics and Perfumes

The halal industry is a multi-trillion-dollar market, encompassing food, finance, tourism, and increasingly, cosmetics and personal care. The status of alcohol in perfumes is a critical point for halal certification bodies. Many halal standards allow for the presence of certain types of alcohol in non-ingestible products, provided it is not derived from khamr (grape wine) or is present below a certain threshold, or is determined to have undergone istihala. Other stricter standards may require entirely alcohol-free formulations.

This variability in certification reflects the ongoing jurisprudential debate. Companies aiming for a global halal market must navigate these diverse standards, sometimes producing different versions of products for different regions or adhering to the most stringent requirements to achieve broader acceptance. The growing demand for halal cosmetics has also spurred innovation in developing alcohol-free fragrance technologies, offering alternatives for all consumers, irrespective of their madhhab.

Conclusion

The question of wearing alcohol-containing perfume during Islamic prayer is a classic example of jurisprudential interpretation in Islam, showcasing the dynamism and diversity within fiqh. Based on the prevailing views of many scholars from the Shafi’i, Hanafi, and Maliki schools, and supported by contemporary fatwa councils, the use of alcohol in perfumes for external application does not invalidate one’s prayer. The core reasoning lies in distinguishing between the consumption of intoxicants (which is haram) and the functional use of alcohol as a solvent in non-ingestible products. The "impurity" of alcohol, as interpreted by these scholars, is primarily spiritual and moral (haram), not physical (najis), in the context of external use.

Scholars like Imam As-Syaukani and Syekh Wahbah Az-Zuhaili explicitly state that alcohol itself is pure, and its prohibition pertains to its intoxicating effect when consumed. Syekh Abdurrahman Al-Jaziri’s principle of ma’fu (pardoned) further reinforces leniency in cases of minor, unavoidable impurities in beneficial products. Therefore, for Khairul Fahmi and countless other Muslims, applying perfume with alcohol does not compromise the validity or purity of their prayer. The focus remains on the intention and sincerity of worship, while practical applications of modern products are understood within the broader, often accommodating, framework of Islamic law. The crucial takeaway is that while consuming alcohol is unequivocally forbidden due to its intoxicating nature, its role as a functional ingredient in perfumes, not intended for ingestion, falls under a different jurisprudential category, affirming the permissibility of prayer while wearing such fragrances. Wallahu a’lam.

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Islamic and Religious Life

Saudi Arabia Recovers East-West Pipeline, Stabilizing Global Oil Supply Amid Heightened Geopolitical Tensions

by Asep Darmawan
written by Asep Darmawan

The Middle East has once again been thrust into a precarious state of geopolitical tension following a series of sophisticated attacks on critical energy infrastructure across the Gulf region. These incidents, which saw vital facilities in member states of the Gulf Cooperation Council (GCC) including Kuwait, Qatar, Bahrain, and the United Arab Emirates affected, were compounded by Iran’s assertions that its actions specifically targeted United States assets in the area. Qatar, one of the world’s leading liquefied natural gas (LNG) producers, further corroborated the severity of the situation by releasing footage purporting to show extensive damage to both civilian and energy installations within its territory, underscoring the broad and indiscriminate nature of the regional destabilization.

The already fraught security environment reached a critical juncture when Iran effectively initiated a temporary closure of the Strait of Hormuz, the world’s most vital maritime chokepoint for oil transit. This narrow passage, through which approximately 20 to 21 million barrels of crude oil and petroleum products, representing roughly one-third of the world’s seaborne traded oil and about 20% of total global petroleum consumption, typically flow daily, became an immediate flashpoint. The repercussions were swift and severe, plunging global energy markets into disarray and precipitating a sharp surge in international oil prices. Data compiled by S&P Global highlighted the dramatic contraction in maritime activity, noting a precipitous drop in vessel traffic from an average of around 135 ships per day prior to the conflict to a mere 22 vessels in the immediate aftermath of a declared ceasefire, indicating a near-complete halt to regular commercial shipping through the strait.

Amidst this escalating crisis, the situation was further exacerbated by direct attacks on Saudi Arabia’s crucial energy infrastructure. The Saudi Press Agency (SPA) reported last week that a coordinated assault on pump stations along the strategic East-West pipeline resulted in a significant reduction of crude oil production by approximately 700,000 barrels per day (bpd). Simultaneously, two of the Kingdom’s prominent oil fields, Manifa and Khurais, collectively experienced a combined loss of capacity estimated at around 600,000 bpd. These attacks not only compounded the immediate supply deficit caused by the Hormuz disruption but also highlighted the vulnerability of even robust energy networks to targeted aggression, sending shockwaves through an already volatile global energy landscape.

The Genesis of Escalation: Regional Instability and Energy Targets

The recent wave of attacks did not occur in a vacuum but emerged from a prolonged period of heightened geopolitical friction in the Middle East. Tensions between the United States and Iran had been steadily escalating following Washington’s withdrawal from the Joint Comprehensive Plan of Action (JCPOA), commonly known as the Iran nuclear deal, and the subsequent re-imposition of stringent sanctions on Tehran. This economic pressure was perceived by Iran as an act of economic warfare, leading to a series of retaliatory actions and proxy engagements across the region. Yemen’s protracted civil conflict, for instance, has frequently spilled over into Saudi Arabian territory, with Houthi rebels, allegedly backed by Iran, claiming responsibility for numerous drone and missile attacks targeting Saudi infrastructure, including airports, oil facilities, and civilian areas.

The strategic calculations behind targeting energy infrastructure are multi-layered. Such attacks aim to exert economic pressure, disrupt global markets, and demonstrate capabilities, thereby forcing international actors to reconsider their positions or intervene. The choice of targets—from the vast oil fields and export terminals in Saudi Arabia to the gas facilities in Qatar and the shipping lanes of the Strait of Hormuz—reflects an understanding of the global economy’s reliance on the region’s hydrocarbon resources. These incidents serve as a potent reminder of the interconnectedness of regional stability and global economic well-being, where localized conflicts can quickly ripple outwards with far-reaching consequences.

The Critical Chokepoint: Strait of Hormuz Closure and Global Repercussions

The Strait of Hormuz, a narrow waterway connecting the Persian Gulf with the Arabian Sea and the Gulf of Oman, holds unparalleled strategic importance. It is bordered by Iran to the north and Oman and the United Arab Emirates to the south. Its closure, even for a limited period, triggers immediate and severe global economic distress. The recent incident marked one of the most significant disruptions to maritime traffic through the strait in decades, surpassing even some periods of heightened tension during the Iran-Iraq War of the 1980s.

Prior to the current crisis, the strait facilitated the passage of approximately 17.2 million bpd of crude oil and condensates, and another 3.3 million bpd of refined petroleum products, alongside substantial volumes of LNG. When Iran declared its intention to effectively close the strait, citing security concerns and potential retaliation against what it termed "aggressive foreign interference," global oil prices reacted with unprecedented volatility. Brent crude futures, the international benchmark, surged by over 15% in a single trading session, reaching levels not seen in years. This immediate price shock was driven by fear of supply shortages, with traders and analysts scrambling to assess the duration and extent of the disruption. Shipping insurance premiums for vessels operating in the Gulf soared, making transit prohibitively expensive for many carriers and further reducing traffic even before the explicit closure. The ripple effect extended to global supply chains, increasing the cost of goods and services as transportation expenses escalated dramatically.

Saudi Arabia’s Vulnerable Lifeline: Attacks on the East-West Pipeline

The East-West pipeline, officially known as the Petroline, is a crucial strategic asset for Saudi Arabia. Stretching approximately 1,200 kilometers from the Eastern Province’s rich oil fields (like Abqaiq and Khurais) to the Red Sea port of Yanbu, this pipeline offers the Kingdom an alternative export route, bypassing the Strait of Hormuz entirely. With a maximum capacity estimated between 5 and 7 million bpd, it provides a vital layer of redundancy and security for Saudi oil exports, particularly to markets in Europe and North America.

The coordinated attacks on pump stations along this pipeline represent a significant escalation. Such targeting indicates a deliberate strategy to cripple Saudi Arabia’s ability to maintain stable oil supplies and to undermine its reputation as a reliable global energy provider. The reported 700,000 bpd reduction in pipeline throughput, coupled with the 600,000 bpd loss from the Manifa and Khurais fields, amounted to a total disruption of 1.3 million bpd from Saudi production. While significant, Saudi Aramco, the national oil company, moved swiftly to mitigate the impact, activating contingency plans and re-routing crude where possible. The prompt restoration efforts, supported by extensive engineering teams, demonstrated the resilience of Saudi Arabia’s energy infrastructure and its commitment to global supply stability. Within days, preliminary reports indicated that most affected capacities were being brought back online, albeit with lingering concerns about future vulnerabilities.

Economic Fallout: Surging Oil Prices and Inflationary Pressures

The immediate economic fallout from these energy disruptions was palpable. Global oil prices, already subject to various geopolitical and economic pressures, experienced an acute spike. Brent crude, which had been trading in the $60-$65 per barrel range prior to the attacks, briefly touched over $75 per barrel, representing a jump of over 15%. This surge was mirrored by West Texas Intermediate (WTI), the U.S. benchmark, which saw similar gains.

For oil-importing nations, particularly in Asia and Europe, this translated directly into higher energy costs for consumers and businesses. Increased fuel prices feed into inflation across various sectors, from transportation and manufacturing to food production. Central banks, already grappling with post-pandemic inflationary pressures, faced renewed challenges in balancing economic growth with price stability. A sustained period of high oil prices risks stifling economic recovery, potentially pushing some economies towards recession. Industries heavily reliant on energy, such as aviation, shipping, and petrochemicals, saw their operating costs escalate, impacting profitability and potentially leading to higher consumer prices for their products and services. The International Energy Agency (IEA) issued a statement urging oil producers to ensure adequate supplies and calling on consuming nations to prudently manage their strategic petroleum reserves (SPRs).

International Condemnation and Calls for De-escalation

The international community reacted with widespread condemnation of the attacks and fervent calls for de-escalation. The United Nations Secretary-General issued a statement expressing deep concern over the escalating tensions and urging all parties to exercise maximum restraint and engage in constructive dialogue to prevent a broader regional conflict.

From Washington, the U.S. Department of State unequivocally condemned the targeting of civilian and energy infrastructure, reiterating its commitment to the security of its allies in the Gulf and warning against any further destabilizing actions. While attributing responsibility indirectly, U.S. officials emphasized the need for a diplomatic resolution while also signaling a readiness to protect American interests and personnel in the region. European Union leaders, through a joint statement, echoed these sentiments, highlighting the critical importance of freedom of navigation in international waterways and the imperative of protecting global energy supplies. They called for an independent investigation into the attacks and offered mediation efforts to facilitate dialogue between the disputing parties. GCC member states, in an emergency meeting, expressed solidarity with Saudi Arabia and Qatar, emphasizing the collective security threats posed by such actions and affirming their commitment to regional stability and cooperation against external aggressions.

Global Energy Security: Diversification and Strategic Reserves

The recent events have reignited discussions on global energy security and the imperative for diversification of supply routes and sources. For decades, the Middle East has been the cornerstone of global oil supply, and its inherent geopolitical volatility poses an enduring challenge. Countries are now re-evaluating their reliance on single points of failure, such as the Strait of Hormuz, and exploring ways to enhance resilience.

Strategic Petroleum Reserves (SPRs) held by major consuming nations, such as the U.S. Strategic Petroleum Reserve, the largest emergency oil stockpile in the world, serve as a crucial buffer during supply disruptions. In response to the crisis, several countries hinted at the possibility of coordinated SPR releases to stabilize markets, although initial assessments indicated that Saudi Arabia’s swift recovery efforts might mitigate the immediate need for such drastic measures. Furthermore, investments in renewable energy sources and the transition away from fossil fuels gain renewed impetus during such crises, underscoring the long-term strategic benefits of energy independence. The development of alternative pipeline routes, increased refining capacities closer to consuming markets, and the expansion of LNG shipping infrastructure are all being considered as part of broader strategies to insulate global energy markets from regional conflicts.

The Path Forward: Diplomatic Avenues and Regional Stability

The restoration of the East-West pipeline and the stabilization of global oil supplies provide a momentary reprieve, but the underlying geopolitical tensions in the Middle East persist. The incident underscores the fragility of peace and the constant threat of escalation in a region vital to global energy security. Moving forward, sustained diplomatic efforts are paramount. Channels of communication, both direct and indirect, between key regional players and international powers must remain open to de-escalate rhetoric and find common ground.

Mediators, including the United Nations and various European nations, are likely to intensify their efforts to facilitate dialogue aimed at addressing the root causes of instability, including the nuclear program, regional proxy conflicts, and economic grievances. For Saudi Arabia, the rapid recovery of its critical infrastructure is a testament to its operational capabilities and a reassurance to global markets. However, the attacks highlight the need for enhanced security measures and continued investment in robust defense systems to protect its vital assets. The broader implications for maritime security in the Gulf also necessitate international cooperation to ensure the safe passage of commercial shipping, which is indispensable for global trade. Ultimately, a lasting solution hinges on a comprehensive approach that combines robust security postures with persistent diplomatic engagement, aiming to forge a path towards genuine regional stability and sustainable energy security for the world.

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Islamic and Religious Life

The Quranic Narratives of Ad, Thamud, and Pharaoh: A Timeless Warning Against Material Arrogance and Moral Decay

by Dwi Wanna
written by Dwi Wanna

In Surah al-Fajr, the 89th chapter of the Holy Quran, Allah SWT meticulously outlines the historical trajectories of three distinct ancient civilizations – the people of Ad, Thamud, and Pharaoh – as profound cautionary tales for all of humanity. These narratives, far from merely recounting past events, serve as an enduring admonition, illuminating the perilous path of societies that prioritize material grandeur and worldly power over spiritual piety and divine guidance. The surah underscores a critical theological principle: while these nations achieved unparalleled levels of material success and architectural prowess, their ultimate downfall was precipitated by their arrogance, injustice, and rejection of prophetic truth, culminating in severe divine retribution. This profound message, articulated within the sacred text, aims to impress upon believers that true honor and lasting prosperity are not measured by earthly possessions or monumental achievements, but by righteousness and submission to the Creator.

Surah Al-Fajr: A Divine Admonition for Humanity

Surah al-Fajr, a Meccan surah, opens with a series of solemn oaths, invoking the dawn, the ten nights, the even and the odd, and the passing night, setting a somber tone for the weighty messages that follow. These oaths are characteristic of Meccan surahs, often used to draw attention to profound truths and the inevitability of divine judgment. The surah primarily addresses the human inclination towards materialism and ingratitude, presenting vivid examples of past nations that succumbed to these vices. It contrasts the fleeting nature of worldly achievements with the eternal consequences of moral and spiritual deviation. By presenting the stories of Ad, Thamud, and Pharaoh, the surah establishes a clear moral framework, asserting that no amount of material wealth or power can shield a nation from divine justice when it transgresses moral boundaries and denies the truth. The central theme revolves around human accountability, the consequences of pride, and the ultimate triumph of divine justice.

The People of Ad: Architects of Towering Civilizations

The first civilization highlighted in Surah al-Fajr is the people of Ad, an ancient South Arabian tribe whose story is recounted in multiple chapters of the Quran, including Surah Hud, Surah al-A’raf, and Surah Fussilat. Their mention in Surah al-Fajr specifically points to their extraordinary architectural feats, described as "Iram dhat al-imad" (Iram of the Pillars), referring to a city of immense, towering structures. These were, in essence, the "skyscrapers" of their era, testaments to their advanced engineering and construction capabilities. Historical and archaeological interpretations, often intertwined with Islamic tradition, place the Ad in the Rub’ al Khali (Empty Quarter) region of the Arabian Peninsula, specifically a city known as Ubar, often referred to as the "Atlantis of the Sands."

The Ad were renowned not only for their architectural might but also for their immense physical strength and stature. They were a powerful and wealthy people, blessed with fertile lands and abundant resources. However, their prosperity led to arrogance and tyranny. They became engrossed in idol worship, oppressed their weaker counterparts, and boasted about their strength, believing themselves invincible. To guide them, Allah sent the Prophet Hud (peace be upon him), who called them to monotheism, justice, and gratitude. He warned them against their idolatry and oppressive ways, reminding them that their power was a gift from Allah and could be taken away.

Despite Hud’s persistent warnings, the Ad vehemently rejected his message, mocked him, and continued their sinful ways. Their pride blinded them to the truth, leading them to challenge divine authority. As a consequence of their persistent defiance, Allah afflicted them with a devastating, relentless wind for "seven nights and eight days in succession." This cataclysmic storm utterly destroyed their magnificent city and all its inhabitants, leaving behind only desolate ruins. The Quranic account serves as a stark reminder that even the most formidable human endeavors and material accomplishments are fragile before the might of the Creator when moral rectitude is abandoned.

The People of Thamud: Masters of Mountain Architecture

Following the Ad, Surah al-Fajr turns its attention to the people of Thamud, another ancient Semitic tribe whose history is extensively narrated in the Quran, particularly in Surah Hud, Surah al-A’raf, and Surah ash-Shu’ara. The surah specifically mentions them as "Wa tsamudalladziina jaabush shokhro bilwaad" – "And (against) Thamud, who carved out rocks in the valley." This verse highlights their unique architectural skill: transforming solid rock faces into elaborate, beautiful dwellings and palaces. Their civilization flourished in the north-western part of the Arabian Peninsula, with their primary city identified with Hegra, known today as Madain Saleh in modern-day Saudi Arabia.

Madain Saleh, a UNESCO World Heritage site, stands as a breathtaking testament to the Thamud’s incredible craftsmanship. Its well-preserved monumental tombs, carved directly into the sandstone cliffs, showcase a sophisticated blend of Nabataean and local artistic styles. These structures, with their intricate facades and spacious interiors, demonstrate an advanced understanding of engineering and aesthetics, allowing them to literally shape their environment into grand habitations.

Like the Ad, the Thamud were a prosperous and powerful nation. They enjoyed agricultural abundance and technological advancements that allowed them to live comfortably in their carved cities. However, their material success, too, fostered arrogance and a sense of entitlement. They engaged in idol worship, social injustice, and challenged the divine. To guide them, Allah sent the Prophet Salih (peace be upon him), a member of their own community. Salih called them to abandon their idols, worship the One God, and treat each other with fairness.

When the Thamud demanded a miracle as proof of Salih’s prophethood, he, by Allah’s command, produced a magnificent she-camel from a rock. This she-camel was a divine sign, a test of their obedience, with specific instructions regarding its sustenance and interaction with the community. Despite the clear sign, the Thamud, in their arrogance and defiance, conspired to kill the she-camel. This act of blatant transgression against a divine miracle sealed their fate. Allah then sent a terrifying shriek (or an earthquake, as interpreted by some scholars) that annihilated them in their rock-carved homes. The ruins of Madain Saleh serve as a silent yet eloquent witness to their rise and fall, a powerful reminder of the consequences of rejecting divine guidance even amidst unparalleled material splendor.

Pharaoh: The Apex of Tyranny and Monumental Power

The third and final example cited in Surah al-Fajr is that of Pharaoh, the tyrannical ruler of ancient Egypt, renowned for his immense power, vast empire, and monumental constructions. The Quran refers to him as "Wa fir’auna dzil autaad" – "and Pharaoh, owner of stakes (or pegs)." This description has been interpreted in various ways: referring to the numerous stakes used in his monumental building projects (pyramids, temples), the tent pegs of his vast armies, or even as a metaphorical reference to his firm grip on power and his ability to "peg down" his subjects. Regardless of the specific interpretation, it unequivocally points to his immense material and military might.

Ancient Egypt, under the rule of its pharaohs, represented one of the most advanced and enduring civilizations in human history. Its architectural marvels, such as the pyramids of Giza, the temples of Luxor and Karnak, and the obelisks, continue to astound the world with their scale, precision, and artistic sophistication. These structures required vast resources, sophisticated engineering, and the labor of countless individuals, reflecting the unparalleled organizational and economic power of the pharaonic state. Pharaoh commanded an empire that was technologically advanced, culturally rich, and militarily formidable, making him arguably the most powerful ruler of his time.

However, Pharaoh’s reign was characterized by extreme tyranny, oppression, and blasphemous arrogance. He enslaved the Children of Israel, persecuted them mercilessly, and famously declared himself a god, demanding worship from his subjects. To confront this tyranny and liberate the Israelites, Allah sent the Prophets Moses and Aaron (peace be upon them). Moses presented Pharaoh with numerous miracles, including the transformation of his staff into a serpent, the plagues, and other signs, all intended to demonstrate the power of the One God and to warn Pharaoh to release the Israelites.

Pharaoh, in his hardened pride and disbelief, rejected all signs, dismissed Moses as a sorcerer, and continued his persecution. He relentlessly pursued Moses and the Israelites when they finally departed Egypt. The climax of his defiance came when he and his vast army were miraculously drowned in the Red Sea as they attempted to cross the path that Allah had opened for Moses and his people. The demise of Pharaoh and his host symbolizes the ultimate futility of human power when it stands in opposition to divine will and justice. The historical accounts of ancient Egypt, particularly those related to the Exodus, serve as a potent reminder of the consequences of extreme arrogance and oppression.

The Unifying Thread: Material Wealth vs. Spiritual Value

The Quran’s narration of these three powerful civilizations in Surah al-Fajr carries a profound and unifying message. Allah SWT explicitly highlights their material achievements – the towering structures of Ad, the rock-carved palaces of Thamud, and the monumental constructions and vast armies of Pharaoh – not to glorify them, but to underscore a crucial point: these impressive worldly successes ultimately proved utterly insignificant in the face of their moral failings and divine judgment. Their material prosperity, far from being a source of blessing, became a catalyst for their arrogance, leading them to believe they were beyond accountability.

The ultimate lesson imparted by these narratives is that true nobility and enduring success are not derived from accumulated wealth, technological prowess, or architectural grandeur. Instead, they are rooted in spiritual piety, moral rectitude, and obedience to divine commandments. As stated in Surah al-Hujurat (49:13), a verse frequently quoted by Islamic scholars to emphasize this very point: "Indeed, the most noble of you in the sight of Allah is the most righteous of you." This verse encapsulates the core Islamic worldview, where human value is determined not by social status, ethnicity, or material possessions, but by one’s level of taqwa – consciousness of God, piety, and fear of Him.

Contemporary Relevance and Broader Implications

The stories of Ad, Thamud, and Pharaoh, though ancient, resonate with remarkable relevance in the contemporary world. They serve as timeless warnings against the perennial human temptations of materialism, unchecked power, and moral complacency.

  1. Critique of Modern Materialism: In an era often characterized by rampant consumerism and an obsession with material accumulation, these Quranic accounts remind humanity that prioritizing worldly possessions over spiritual and ethical values can lead to societal decay and ultimate destruction. Modern societies, much like these ancient civilizations, often measure success by economic indicators, technological advancements, and physical infrastructure, sometimes at the expense of social justice, environmental sustainability, and spiritual well-being.
  2. Danger of Unchecked Power and Arrogance: The narratives vividly illustrate the perils of unchecked authority and tyrannical leadership. Pharaoh, in particular, epitomizes a ruler who abuses power, oppresses his people, and declares himself above divine law. This serves as a critical lesson for leaders and nations today, emphasizing the importance of ethical governance, accountability, and the protection of human rights. History is replete with examples of empires that crumbled due to internal corruption and external resistance fueled by tyrannical rule.
  3. Importance of Social Justice and Environmental Stewardship: The Ad and Thamud, despite their prosperity, engaged in oppression and injustice within their societies. Their destruction underscores the interconnectedness of material wealth with social responsibility. Similarly, the exploitation of resources and the disregard for ecological balance—often driven by materialistic pursuits—are contemporary issues that find echoes in these ancient cautionary tales.
  4. The Role of Faith in Guiding Development: The core message is that true progress and sustainable development must be guided by moral and spiritual principles. Without a divine framework that emphasizes justice, compassion, and humility, even the most advanced civilizations risk self-destruction. The narratives highlight that technological and economic advancements are merely tools; their impact depends entirely on the moral compass of those who wield them.
  5. Lessons for Nation-Building: For emerging nations and established global powers alike, these stories offer profound insights into the dynamics of rise and fall. They suggest that the foundations of a truly successful and lasting civilization lie not in its physical might or economic prowess alone, but in its adherence to universal ethical principles and its recognition of a higher moral authority.

Islamic scholars and theologians consistently emphasize these ethical and moral dimensions in their interpretations of Surah al-Fajr. They assert that these narratives are not merely historical anecdotes but fundamental lessons embedded within the divine revelation to guide humanity across all epochs. The "official response" conveyed through the Quran is a universal call to introspection and adherence to righteousness, reminding every individual and every society that while worldly achievements may bring temporary glory, true and eternal honor is found in piety and submission to Allah.

In conclusion, Surah al-Fajr, through the poignant recounting of the fates of Ad, Thamud, and Pharaoh, delivers an immutable truth: the pursuit of material success devoid of spiritual grounding and moral integrity inevitably leads to hubris, oppression, and ultimate ruin. The divine wisdom encapsulated in these ancient stories serves as an eternal beacon, guiding humanity towards a path where true prosperity is harmoniously intertwined with piety, justice, and a profound consciousness of the Creator. The lessons from these once-mighty civilizations continue to echo through time, urging contemporary societies to reflect on their values and priorities, ensuring that their achievements are built upon foundations of righteousness rather than the fleeting sands of material arrogance.

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Islamic and Religious Life

Rethinking Muhammadiyah’s Genesis: Beyond Doctrinal Purity to Holistic Societal Reform

by Rifan Muazin
written by Rifan Muazin

Bandung, West Java – The founding of Muhammadiyah, one of Indonesia’s largest Islamic organizations, was driven by a more expansive vision than merely combating superstition, heresy, and polytheism (Tahayul, Bid’ah, dan Khurafat – TBC). This nuanced perspective was articulated by Abdul Mu’ti, the General Secretary of Muhammadiyah’s Central Leadership (PP Muhammadiyah), during a recent Silaturahmi and Pengajian Ba’da Idulfitri 1447 H event held at RS Muhammadiyah Bandung. The gathering, organized by the Muhammadiyah Family of West Java, served as a platform for deep reflection on the organization’s foundational principles and enduring mission. Mu’ti emphasized that Muhammadiyah emerged primarily as a comprehensive response to the pervasive social, religious, and political challenges gripping Indonesian society at the turn of the 20th century, rather than being singularly focused on theological purification.

Mu’ti meticulously outlined the multi-faceted problems that necessitated Muhammadiyah’s establishment. He asserted, "Muhammadiyah was founded because a vast segment of society was backward due to ignorance. Muhammadiyah was founded because widespread poverty plagued the community. Muhammadiyah was founded due to rampant societal divisions, and Muhammadiyah was founded in response to the proliferation of stagnation (kejumudan)." These profound societal ailments, rather than just theological deviations, formed the core impetus for Kiai Ahmad Dahlan’s groundbreaking initiative. This reinterpretation offers a broader and more holistic understanding of Muhammadiyah’s historical trajectory, positioning it not merely as a religious reform movement, but as a pioneering force for comprehensive societal development.

The insights shared by Mu’ti are not mere conjecture but are rooted in historical documentation. He revealed that his understanding is drawn from the writings of Kiai Sudja’, one of Kiai Ahmad Dahlan’s closest students, alongside other corroborating and relevant literary sources. These primary accounts provide an invaluable window into the founder’s true motivations and the socio-political landscape that shaped his vision. Consequently, the birth of Muhammadiyah is understood as a pragmatic solution to the myriad problems confronting the Muslim community and society at large during that critical historical juncture. Given Kiai Dahlan’s profound expertise as a religious scholar, it was natural that his chosen approach to addressing these issues was fundamentally religious in nature, yet profoundly practical in its application. Mu’ti explained, "The root of these various problems lay in how religion was understood, and how that understanding influenced the behavior and culture of society at that time." This highlights the intricate connection between religious interpretation, societal norms, and practical living, which Kiai Dahlan sought to reform.

Historical Context: The Dawn of the 20th Century in Nusantara

To fully appreciate Muhammadiyah’s origins, it is crucial to understand the grim reality of the Dutch East Indies in the early 20th century. The archipelago was firmly under colonial subjugation, characterized by systemic exploitation, severe socio-economic disparities, and political oppression. The indigenous population, particularly Muslims, faced immense challenges.

  • Colonial Exploitation and Socio-Economic Disparity: Dutch policies were designed to extract resources and maintain control, leading to widespread poverty among the native population. Land ownership was often concentrated in the hands of the colonial administration or favored elites, and economic opportunities for indigenous people were severely limited. A rigid social hierarchy placed Europeans at the apex, followed by Chinese and other foreign orientals, with the indigenous population at the bottom. This structure perpetuated economic disadvantage and social stagnation.
  • Educational Deprivation: Access to education for native Indonesians was severely restricted and discriminatory. The colonial government provided a rudimentary education system, primarily "Sekolah Ongko Loro" (equivalent to primary school), for the masses. Higher education was an exclusive privilege, largely reserved for three distinct groups: European expatriates, the indigenous aristocratic class (priyayi) who often served as intermediaries for the Dutch, and a select few from economically affluent native families who could afford private schooling. The vast majority of the population remained illiterate or received only basic religious instruction, which, while valuable, often lacked a modern, scientific orientation. This educational inequality was a significant barrier to social mobility and intellectual development, contributing directly to the "ignorance" and "stagnation" that Mu’ti cited.
  • Religious Landscape and Societal Stagnation: The practice of Islam in the archipelago at the time was often characterized by a blend of orthodox teachings, local animistic beliefs, and Hindu-Buddhist influences, leading to various forms of syncretism. While deeply spiritual, this traditional interpretation sometimes fostered a static approach to problem-solving, with a strong emphasis on unquestioning adherence to inherited practices (taqlid) rather than independent reasoning (ijtihad). This intellectual inertia, or kejumudan, as Mu’ti termed it, hindered progress and adaptability in the face of modern challenges. Furthermore, religious differences, even within Islam, sometimes fueled disunity, making collective action for societal betterment difficult.

Kiai Ahmad Dahlan: A Visionary Leader Responding to His Time

Kiai Ahmad Dahlan (born Muhammad Darwis, 1868-1923) was a deeply observant and intellectually curious scholar from Kauman, Yogyakarta, a traditional Islamic quarter. His multiple pilgrimages to Mecca (which was then part of the Ottoman Empire) exposed him to the burgeoning reformist movements in the Middle East, particularly the ideas of Muhammad Abduh and Rashid Rida. These thinkers advocated for a return to the pristine teachings of Islam as found in the Qur’an and Sunnah, emphasizing rational inquiry, social justice, and modernization.

Upon his return to Java, Kiai Dahlan observed firsthand the profound discrepancies between the ideals of Islam and the realities of his society. He saw communities mired in poverty, ignorance, and disunity. He recognized that while doctrinal purity was important, it was insufficient without practical application to uplift the community. His vision was holistic: to revive Islam’s dynamism not just through theological reform, but through concrete actions that addressed the root causes of societal backwardness. He understood that superficial fixes would fail; true transformation required empowering individuals through knowledge and improving their material conditions.

The Genesis of Muhammadiyah: Beyond Doctrinal Purity

Mu’ti’s argument aligns with a more contemporary understanding of Muhammadiyah’s origins, moving beyond the simplistic narrative that portrays it solely as an anti-TBC movement. While Kiai Dahlan certainly aimed to purify Islamic practices from elements he considered non-Islamic or superstitious, this was intrinsically linked to his broader goal of societal advancement. He believed that correct religious understanding would lead to ethical behavior, critical thinking, and a drive for progress.

The prevalence of Tahayul (superstition), Bid’ah (religious innovations without basis in original texts), and Khurafat (myths or irrational beliefs) was indeed a concern for Kiai Dahlan. He saw these practices as not only deviating from authentic Islamic teachings but also as contributing to intellectual stagnation and a fatalistic worldview that hindered progress. For example, relying on mystical amulets rather than modern medicine, or believing in supernatural explanations for natural phenomena rather than seeking scientific understanding, directly impacted public health and education. Therefore, while combating TBC was an aspect of his reformist agenda, it was a means to an end: fostering a rational, dynamic, and progressive Muslim community capable of self-improvement and contributing to national development. His approach was not an abstract theological debate but a practical application of religious principles to solve real-world problems.

Education as the Cornerstone: Qismul Arqa and Beyond

The most compelling evidence supporting Mu’ti’s reinterpretation lies in Kiai Dahlan’s initial and most significant action: the establishment of educational institutions. This fact is profoundly significant and often overlooked. The first educational body founded by Kiai Dahlan, named Qismul Arqa, was established in his own home in 1911. This predates the official founding of Muhammadiyah as an organization, which occurred on November 18, 1912. This chronological sequence strongly reinforces the argument that education was not merely one of Muhammadiyah’s activities but its very first and most fundamental strategic pillar.

Mu’ti emphatically stated, "This, in my opinion, further strengthens the argument: why was education the solution? Kiai Dahlan saw that society’s backwardness stemmed from a lack of education." The pervasive illiteracy and limited access to quality education were indeed the root causes of many interconnected problems. Ignorance bred poverty by limiting opportunities, fostered kejumudan by stifling critical thought, and contributed to unhealthy living practices due to a lack of knowledge about hygiene and sanitation. The colonial education system, as previously noted, was deliberately restrictive for the indigenous population. Kiai Dahlan recognized this systemic barrier and understood that true liberation and progress for his people could only come through equitable and comprehensive education that combined religious instruction with modern sciences.

Muhammadiyah’s educational model was revolutionary for its time. It integrated religious studies with secular subjects (mathematics, science, history, geography), which was a radical departure from traditional pesantren (Islamic boarding schools) and colonial schools. This holistic curriculum aimed to produce individuals who were not only pious but also intellectually capable, socially responsible, and equipped with the skills necessary to navigate and contribute to the modern world. The establishment of schools became the blueprint for Muhammadiyah’s future expansion, demonstrating a deep-seated belief in the transformative power of knowledge.

Amal Usaha Muhammadiyah (AUM): The Practical Embodiment of Reform

The early success and expansion of Muhammadiyah were largely driven by its unique organizational strategy: the establishment of Amal Usaha Muhammadiyah (AUM), or Muhammadiyah Charitable Enterprises. These were not merely theoretical initiatives but tangible institutions designed to directly address societal needs. While schools were the pioneering AUMs, the model quickly expanded to include other critical sectors:

  • Healthcare: Muhammadiyah established hospitals, clinics, and polyclinics, providing affordable and accessible healthcare to a population that largely lacked it. This was a direct response to widespread disease and poor public health infrastructure, linking religious teachings about cleanliness and welfare to practical medical services.
  • Social Welfare: Orphanages, homes for the elderly, and poverty alleviation programs were also established, reflecting Islam’s emphasis on caring for the vulnerable and less fortunate. These institutions provided vital safety nets in a society where state welfare was virtually nonexistent.
  • Economic Empowerment: While less prominent initially, Muhammadiyah also explored cooperative models and economic initiatives to uplift the community economically, understanding that poverty was a major impediment to holistic human development.

The AUM model represented a pragmatic and institutionalized approach to social reform. Instead of relying solely on sermons or political agitation, Muhammadiyah built a parallel social infrastructure that directly served the needs of the people. This hands-on, service-oriented approach allowed the organization to gain widespread trust and support, fostering a sense of self-reliance and community empowerment among Indonesians during the colonial era.

Sources and Scholarly Insights

The reliance on Kiai Sudja’s writings as a primary source lends significant credibility to Mu’ti’s argument. Kiai Sudja’, being a close disciple, would have had intimate knowledge of Kiai Dahlan’s thoughts, struggles, and motivations. Such internal historical accounts often provide richer, more nuanced perspectives than external observations or later interpretations. Modern historical scholarship on Muhammadiyah increasingly corroborates this view, highlighting the organization’s multifaceted approach to reform that encompassed education, social welfare, and religious purification, all intertwined within a broader framework of national awakening. Historians often point to Muhammadiyah’s proactive engagement with modern institutions and its emphasis on practical action as key differentiators from other contemporary movements.

Broader Impact and Enduring Legacy

Muhammadiyah’s founding principles, as elucidated by Abdul Mu’ti, have had a profound and lasting impact on Indonesian society.

  • Contribution to National Awakening: By empowering Indonesians through education and social services, Muhammadiyah played a crucial role in fostering a sense of national identity and capability during the colonial period. Its schools produced generations of leaders, thinkers, and professionals who contributed significantly to the struggle for independence and nation-building.
  • Modernization of Indonesian Islam: Muhammadiyah’s emphasis on ijtihad (independent reasoning), rationalism, and engagement with modernity helped to reshape the landscape of Indonesian Islam. It encouraged Muslims to critically engage with their faith and apply its principles to contemporary challenges, moving away from rigid traditionalism towards a more dynamic and progressive understanding.
  • Vast Network of Social Services: Today, Muhammadiyah remains a colossal force in Indonesia’s social fabric. It operates an extensive network of thousands of educational institutions (from kindergartens to universities), hundreds of hospitals and clinics, and numerous orphanages and social welfare programs. This vast infrastructure is a testament to the enduring relevance of Kiai Dahlan’s original vision: addressing societal problems through practical, institutionalized action.
  • Contemporary Relevance: In an era marked by complex global challenges, Muhammadiyah’s founding principles continue to guide its mission. Its focus on education as a tool for empowerment, healthcare as a fundamental right, and social justice as an Islamic imperative resonates strongly. The organization consistently adapts its strategies to address modern issues such as environmental sustainability, digital literacy, and interfaith dialogue, all while remaining true to its core commitment to holistic human development.

In conclusion, Abdul Mu’ti’s re-examination of Muhammadiyah’s genesis underscores its profound and multifaceted origins. It was not merely a reaction against specific theological deviations, but a comprehensive, institution-building movement born out of a deep concern for the widespread ignorance, poverty, disunity, and stagnation plaguing colonial Indonesia. Kiai Ahmad Dahlan’s visionary leadership, particularly his unwavering belief in education as the primary catalyst for change, laid the groundwork for an organization that would not only purify religious practices but, more importantly, uplift an entire nation through practical, compassionate, and progressive action. This enriched understanding ensures that Muhammadiyah’s historical narrative continues to inspire its ongoing mission to contribute meaningfully to the betterment of humanity.

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Islamic and Religious Life

Global Condemnation of Gaza Actions Coincides with Deep Dive into Volatile US-Iran and Trump-Netanyahu Dynamics Amidst Fragile Ceasefire

by Suro Senen
written by Suro Senen

Jakarta, Indonesia, October 12, 2025 – A powerful demonstration of international solidarity with Palestine unfolded in Jakarta, as thousands of participants in the "Indonesia Lawan Genosida, Dukung Palestina Merdeka" (Indonesia Fights Genocide, Supports Free Palestine) rally took to the streets. The protest, marked by the symbolic act of stomping on a poster depicting Israeli Prime Minister Benjamin Netanyahu, vehemently condemned all forms of alleged genocide against the residents of Gaza perpetrated by Israel. Demonstrators vociferously demanded immediate and permanent ceasefire in Palestine and championed the cause of Palestinian independence, reflecting a growing global outrage over the protracted conflict.

This surge of public indignation, however, occurs against a complex geopolitical backdrop, particularly the precarious relationship between Washington and Tehran. After weeks of escalating tensions that brought the Middle East to the brink of wider conflict, a fragile ceasefire has seemingly settled between the United States and Iran. While this period has seen a de-escalation in the intensity of direct and proxy attacks, it has done little to resolve the fundamental drivers of the conflict or chart a clear path forward. Beneath this superficial calm, a more intricate and often volatile dynamic emerges: the relationship between former U.S. President Donald Trump and Israeli Prime Minister Benjamin Netanyahu, a partnership that, according to many analysts, propelled both nations towards a confrontation from which neither seemed to have a clear exit strategy.

Reports from British media outlets have offered a distinct lens through which to understand the recent escalations, particularly focusing on the assertion that Prime Minister Netanyahu was not merely a passive partner in the recent American-led push for confrontation, but rather a principal architect. These analyses suggest that Netanyahu’s persistent advocacy for a hardline stance against Iran heavily influenced the Trump administration’s foreign policy, often leading the U.S. down a path of escalating pressure, only for the Trump administration to later grapple with the unforeseen political and strategic ramifications.

The Architect of Escalation: Netanyahu’s Enduring Influence

Ian Perel, writing in The Independent, as quoted by Aljazeera on April 15, 2026, explicitly argues that Benjamin Netanyahu’s role transcended that of a mere collaborator in the recent U.S. escalation against Iran. Perel posits that Netanyahu was, in fact, one of its primary architects. This assessment gains historical weight when examining Netanyahu’s long-standing foreign policy doctrine, which consistently identifies Iran as the paramount threat to regional stability and Israeli security.

Netanyahu’s influence on U.S. foreign policy is not without precedent. The author highlights Netanyahu’s significant role in promoting the 2003 invasion of Iraq. At the time, Netanyahu, then a private citizen and a prominent voice in conservative foreign policy circles, frequently articulated the strategic rationale for the Iraq War as a crucial step towards weakening Iran, thereby neutralizing a major regional adversary. His arguments, presented in various forums and Congressional testimonies, resonated with a segment of U.S. policymakers who viewed regime change in Iraq as a precursor to broader regional transformation. This historical context suggests a consistent pattern in Netanyahu’s strategic thinking: leveraging U.S. military and diplomatic power to counter perceived Iranian expansionism and nuclear ambitions.

Chronology of Escalation: The Trump-Netanyahu Era and Iran

The period spanning Donald Trump’s presidency (2017-2021) and Benjamin Netanyahu’s successive terms as Prime Minister (2009-2021, and again from 2022 onwards) witnessed an unprecedented alignment of U.S. and Israeli policy regarding Iran. This alignment led to a series of events that dramatically ratcheted up tensions in the Middle East:

  • May 8, 2018: U.S. Withdrawal from JCPOA. Despite pleas from European allies, President Trump, heavily influenced by Netanyahu’s vocal opposition, announced the U.S. withdrawal from the Joint Comprehensive Plan of Action (JCPOA), the landmark nuclear deal with Iran. Netanyahu had long decried the agreement as "a bad deal" that paved Iran’s path to a nuclear weapon. This move immediately triggered a "maximum pressure" campaign of renewed and expanded sanctions against Iran.
  • May-June 2019: Gulf Tanker Attacks. A series of mysterious attacks on oil tankers in the Gulf of Oman and near the Strait of Hormuz were attributed by the U.S. to Iran. These incidents marked a significant uptick in regional hostilities, with Washington deploying additional military assets to the region.
  • June 20, 2019: Downing of U.S. Drone. Iran’s Revolutionary Guard Corps shot down a U.S. RQ-4 Global Hawk surveillance drone over the Strait of Hormuz, claiming it had violated Iranian airspace. Trump initially authorized retaliatory strikes but called them off at the last minute, citing potential casualties.
  • September 14, 2019: Saudi Aramco Attacks. Drone and missile attacks on Saudi Arabia’s Abqaiq and Khurais oil facilities, significantly disrupting global oil supplies, were widely blamed on Iran by the U.S. and Saudi Arabia, though Iran denied responsibility.
  • December 27, 2019: Rocket Attack on U.S. Base in Iraq. A rocket attack killed a U.S. contractor at a base in Iraq, prompting U.S. retaliatory airstrikes against Iran-backed Kataib Hezbollah militia facilities.
  • January 3, 2020: Killing of Qassem Soleimani. A U.S. drone strike in Baghdad killed Qassem Soleimani, commander of the IRGC Quds Force, and Abu Mahdi al-Muhandis, a leader of Iraq’s Popular Mobilization Forces. This was a dramatic escalation, justified by the U.S. as a defensive measure against imminent attacks on American personnel. Netanyahu praised Trump for the "bold, strong and swift action."
  • January 8, 2020: Iranian Retaliation. Iran launched ballistic missiles at two Iraqi bases housing U.S. troops, causing traumatic brain injuries to over 100 U.S. service members but no fatalities. Iran stated it considered the retaliation complete.
  • Subsequent De-escalation Efforts: Following these intense exchanges, a period of more restrained confrontation ensued, characterized by a "fragile ceasefire." While direct military clashes subsided, the underlying ideological and strategic rivalries persisted, manifesting through proxy conflicts and cyber warfare. The absence of major direct engagements did not signify a resolution but rather a precarious balance, maintained by mutual deterrence and a reluctance to trigger an all-out war.

Supporting Data and Analysis: The Unstable Alliance

The relationship between Donald Trump and Benjamin Netanyahu was often described as a "bromance," characterized by shared conservative ideologies, a populist appeal, and a common adversary in Iran. This close bond translated into tangible policy shifts that significantly favored Israel and reshaped U.S. engagement in the Middle East:

  • U.S. Embassy Move to Jerusalem (May 2018): Trump fulfilled a long-standing Israeli request by moving the U.S. embassy from Tel Aviv to Jerusalem, effectively recognizing Jerusalem as Israel’s capital. This move was celebrated by Netanyahu but widely condemned by Palestinians and much of the international community.
  • Recognition of Israeli Sovereignty over the Golan Heights (March 2019): Trump’s decision to recognize Israeli sovereignty over the Golan Heights, territory captured from Syria in 1967, further solidified Netanyahu’s political standing and was seen as another significant diplomatic gift.
  • "Deal of the Century" (January 2020): The Trump administration unveiled its Israeli-Palestinian peace plan, widely seen as heavily biased towards Israel. The plan offered little to the Palestinians and was immediately rejected by their leadership.
  • Abraham Accords (August-December 2020): Facilitated by the Trump administration, the normalization agreements between Israel and several Arab nations (UAE, Bahrain, Sudan, Morocco) were hailed as a historic diplomatic achievement. While beneficial for Israel, critics argued they sidelined the Palestinian issue and formed a de facto alliance against Iran.

Analysts, like Perel, contend that this deep alignment created a dynamic where Netanyahu’s hawkish stance on Iran found a highly receptive ear in Trump, who, unlike previous U.S. presidents, was willing to discard traditional diplomatic norms and international agreements to pursue a more aggressive posture. The argument that this relationship "drove a war that neither of them seemed to have a clear picture of how to end" speaks to the potential for unintended consequences when ideological conviction overrides strategic foresight. The "maximum pressure" campaign, while undeniably weakening Iran economically, did not achieve its stated goal of forcing Iran back to the negotiating table for a "better deal" and instead pushed Iran closer to developing advanced centrifuges and enriching uranium to higher purities.

Official Responses and Inferred Positions

While specific quotes on the "fragile ceasefire" are inferred for the future date, the historical record provides a clear understanding of the positions held by the involved parties:

  • U.S. (Trump Administration): Officials consistently stated their actions were aimed at protecting U.S. interests and personnel, deterring Iranian aggression, and preventing Iran from acquiring nuclear weapons. They maintained that sanctions were effective in curbing Iran’s malign activities and that military actions were proportionate responses. Secretary of State Mike Pompeo frequently articulated the "maximum pressure" strategy, asserting that the U.S. sought a fundamental change in Iran’s behavior, not necessarily regime change.
  • Israel (Netanyahu Government): Prime Minister Netanyahu and his cabinet consistently emphasized the existential threat posed by Iran, particularly its nuclear program and its network of regional proxies. Israeli officials frequently called for stronger international sanctions and military action against Iran, viewing the U.S. withdrawal from the JCPOA as a necessary step. They framed their actions and advocacy as essential for Israel’s security and survival in a hostile region.
  • Iran: Iranian officials vehemently condemned U.S. sanctions as "economic terrorism" and U.S. military actions as acts of aggression. They maintained that their nuclear program was for peaceful purposes and that their regional activities were defensive. Supreme Leader Ayatollah Ali Khamenei and President Hassan Rouhani (during Trump’s tenure) asserted Iran’s right to self-defense and vowed to resist U.S. pressure, often threatening to escalate if their sovereignty was violated. They consistently called for the U.S. to return to the JCPOA and lift sanctions.
  • International Community: Many European nations, along with Russia and China, expressed deep concern over the escalating tensions, advocating for diplomacy and adherence to the JCPOA. They often criticized the U.S. unilateral withdrawal from the deal and urged all parties to de-escalate. United Nations officials frequently called for restraint and dialogue to prevent a wider conflict.

Broader Impact and Implications

The intricate interplay between the US, Israel, and Iran, exacerbated by the Trump-Netanyahu dynamic, has had profound and lasting implications for the Middle East and global security:

  • Regional Instability: The "fragile ceasefire" does not signify peace. Proxy conflicts in Syria, Yemen, Iraq, and Lebanon continue to simmer, fueled by the underlying U.S.-Iran rivalry and Israel’s ongoing security concerns. The absence of a clear diplomatic framework for de-escalation leaves the region vulnerable to renewed flare-ups.
  • U.S. Foreign Policy Reorientation: The Trump administration’s approach marked a significant departure from previous U.S. foreign policy, prioritizing transactional diplomacy and challenging multilateral agreements. This has left a legacy of diminished trust in U.S. leadership among some allies and a more unpredictable international landscape. Future U.S. administrations face the daunting task of either rebuilding international consensus or continuing a more unilateral path.
  • Israeli Security and Regional Standing: While the Trump era brought unprecedented diplomatic gains for Israel, particularly the Abraham Accords, it also arguably heightened regional tensions with Iran. Israel’s security posture remains inextricably linked to U.S. policy, and any shift in Washington’s approach could have significant repercussions. The accords also raised questions about the future of the Israeli-Palestinian conflict, which remains largely unresolved and a source of continuous friction, as evidenced by the Jakarta protest.
  • Iran’s Nuclear Ambitions: The collapse of the JCPOA and the "maximum pressure" campaign pushed Iran to accelerate its nuclear program, accumulating more enriched uranium and deploying more advanced centrifuges. This has shortened Iran’s "breakout time" to produce enough fissile material for a nuclear weapon, raising proliferation concerns and creating a more dangerous scenario than before the U.S. withdrawal.
  • The Gaza Conflict and Global Opinion: The ongoing conflict in Gaza, which prompted the "Indonesia Lawan Genosida" protest in October 2025, underscores the enduring human cost of unresolved geopolitical tensions. The widespread condemnation of Israeli actions, particularly allegations of genocide, reflects a growing global impatience with the humanitarian crisis and a demand for accountability and a just resolution to the Palestinian question. The symbolic act of trampling Netanyahu’s image highlights the depth of anger and frustration felt by a significant portion of the international community.

The current "fragile ceasefire" between Washington and Tehran, therefore, represents a temporary lull rather than a fundamental shift towards peace. It is a testament to the intricate and often perilous dance between powerful actors, where historical grievances, strategic ambitions, and volatile personal relationships continue to shape the destiny of a region perpetually on the brink. The global outcry emanating from Jakarta serves as a stark reminder that while diplomatic maneuvers unfold at the highest levels, the humanitarian consequences of these conflicts reverberate far and wide, demanding a more comprehensive and sustainable path to peace.

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Islamic and Religious Life

Overcoming Spiritual Anxiety: Navigating Fears of Sin, Obligation, and Waswas in Islamic Practice

by Siti Muinah
written by Siti Muinah

A profound sense of spiritual anxiety, characterized by an overwhelming fear of sin, an acute feeling of perpetual obligation, and a deep-seated worry about the transfer of good deeds, has become a growing concern for many individuals within Muslim communities. This complex psychological and spiritual phenomenon, often referred to as waswas (whispers from Satan) in Islamic tradition, can significantly impact an individual’s daily life and overall well-being. A recent query submitted to a "Tanya Ustadz" (Ask the Islamic Scholar) platform highlighted the intensity of such struggles, shedding light on the need for balanced religious guidance and an understanding of the intersection between faith and mental health.

A Deep Dive into Personal Distress: The Case of Sri

The query came from Sri, a 42-year-old woman, whose detailed account revealed a distressing state of persistent fear and anxiety. Her concerns extended beyond typical religious scruples, encompassing aspects of daily life that many would consider mundane. Sri expressed an acute reluctance to venture out at night, specifically citing a fear of feeling indebted to those who had funded or installed public streetlights in her village. This sentiment further extended to personal interactions, where she harbored intense apprehension about accepting any form of kindness, such as food or information, from others, fearing it would create an insurmountable "debt of gratitude."

Beyond these external interactions, Sri was consumed by a pervasive fear of wrongdoing, whether intentional or accidental. Despite actively engaging in Islamic practices aimed at atonement—including reciting specific prayers like "Allahummaghfir li wa lahu" (Oh Allah, forgive me and him/her) when feeling remorse, expressing "Jazakallah Khairan" (May Allah reward you with goodness) for favors, offering supplications for others, and giving charity—she remained tormented. The core of her suffering lay in a profound apprehension that all her accumulated good deeds and rewards (pahala) would be irrevocably transferred to those she might have wronged or those who had shown her kindness, leaving her spiritually bankrupt. This chronic fear underscored a deeper struggle with religious scrupulosity, where the pursuit of piety had inadvertently morphed into a source of immense psychological burden.

The Ustadz’s Initial Assessment: Righteousness vs. Excessive Fear

In response to Sri’s heartfelt plea, the Ustadz acknowledged the sincerity and positive intent behind her initial fears. He affirmed that a cautious heart, fearful of committing wrongs and desirous of maintaining a good standing with Allah, is a sign of living faith. This righteous fear, rooted in accountability and the pursuit of divine pleasure, is indeed commendable in Islam. The Prophet Muhammad (peace be upon him) emphasized the gravity of injustice, stating, "Fear the supplication of the oppressed, for there is no barrier between it and Allah" (Hadith narrated by Bukhari and Muslim). This Hadith serves as a powerful reminder of the sanctity of an individual’s rights and the serious consequences of infringing upon them.

However, the Ustadz quickly delineated the boundary between a healthy, vigilant conscience and an unhealthy, debilitating anxiety. When such fear becomes excessive, leading to constant unease, overwhelming anxiety, and significant disruption to daily life, it transcends beneficial caution. At this juncture, it enters the realm of waswas, spiritual whispers often attributed to Shaytan (Satan), designed to instill doubt, despair, and excessive worry in a believer’s heart. The Ustadz stressed that such waswas must be resisted and not indulged, as it deviates from the balanced and merciful path prescribed by Islam.

Theological Foundations: Justice, Mercy, and the Dynamics of Accountability

To alleviate Sri’s profound fears regarding the transfer of pahala, the Ustadz clarified that her understanding was not entirely accurate. In Islam, the principle of divine justice is paramount, balanced by Allah’s infinite mercy. The Quran explicitly states, "Indeed, Allah does not wrong [anyone] even by the weight of an atom. And if there is a good deed, He will multiply it and give from Himself a great reward" (Quran, An-Nisa: 40). This verse serves as a cornerstone of Islamic theology, assuring believers that Allah is not oppressive and meticulously records and rewards every good action.

Differentiating Sins Against God (Huquq Allah) and Sins Against People (Huquq Al-Ibad)

Islamic jurisprudence categorizes sins into two main types: huquq Allah (rights of Allah) and huquq al-ibad (rights of people). Sins against Allah, such as neglecting prayer or fasting, can generally be forgiven through sincere repentance (tawbah) directly to Allah. This involves heartfelt regret, abandoning the sin, and a firm resolve not to return to it. Allah, being Al-Ghaffar (The Oft-Forgiving) and Ar-Rahim (The Most Merciful), readily accepts sincere repentance.

Sins against people, however, carry an additional layer of responsibility. For these to be truly forgiven, one typically needs to seek forgiveness from the wronged party or make restitution if material harm was involved. The Ustadz’s guidance implies that Sri’s diligent efforts—reciting prayers for forgiveness, expressing gratitude, offering supplications, and giving charity—are indeed valid and commendable steps towards seeking atonement and fulfilling her responsibilities. When one makes a genuine effort to rectify a wrong, especially if it was unintentional or its exact nature and recipient are unclear, Allah’s mercy is vast enough to encompass such efforts. The idea that all pahala would be instantly depleted for minor or even unknown transgressions, particularly after sincere attempts at repentance, is a misinterpretation that can fuel waswas.

The Concept of Pahala Transfer: Beyond Exaggerated Fears

Gelisah Karena Takut Berdosa dan Berutang Budi? Ini Cara Menyikapinya

Sri’s fear of all her pahala being transferred to others touches upon the Islamic concept of the Day of Judgment, where individuals may be held accountable for injustices. The Hadith describing the "bankrupt person" (muflis) on the Day of Judgment illustrates a scenario where someone comes with many good deeds (prayers, fasting, charity) but has also wronged others (slandered, cursed, unjustly taken property). In such cases, their good deeds are given to the wronged parties until their good deeds are exhausted, and then the sins of the wronged parties are transferred to them.

However, the Ustadz’s clarification is crucial: this severe consequence applies to unaddressed, significant injustices, not to every minor, unintentional oversight or general public benefit. For instance, the benefit derived from streetlights, a public good, does not create a personal "debt of gratitude" in a way that would diminish one’s pahala. While gratitude and prayers for those who contribute to public welfare are encouraged, the idea of "owing" them in a way that drains one’s spiritual account is an exaggerated fear, likely stemming from waswas. Similarly, accepting food or information, acts of kindness common in human society, should evoke gratitude, not crippling anxiety about an insurmountable debt. Reciting "Jazakallah Khairan" is a comprehensive and sufficient expression of gratitude in Islam, invoking Allah’s reward upon the benefactor, thus acknowledging the kindness without creating a burdensome personal obligation.

The Phenomenon of Waswas: Spiritual Whispers and Mental Well-being

The Ustadz directly addressed the possibility that Sri’s persistent and debilitating fears might be waswas. In Islamic tradition, waswas refers to intrusive thoughts, doubts, and anxieties whispered by Shaytan into the hearts of believers. These whispers often target areas of faith, purity, and intention, aiming to create confusion, despair, and an excessive preoccupation with religious rituals or obligations. The Prophet Muhammad (peace be upon him) recognized this phenomenon, as illustrated in the Hadith: "Shaytan comes to one of you and says, ‘Who created this? Who created that?’ until he says, ‘Who created your Lord?’ If it reaches that, then seek refuge with Allah and stop" (Hadith narrated by Bukhari and Muslim).

This Hadith provides a direct instruction: when such intrusive, anxiety-provoking thoughts arise, especially those that challenge core beliefs or lead to excessive scrupulosity, one should seek refuge in Allah (by saying A’udhu billahi minash shaytanir rajim) and actively disengage from entertaining those thoughts. The Ustadz’s advice aligns with this prophetic guidance, emphasizing the need to resist and not follow the dictates of waswas.

From a contemporary psychological perspective, waswas shares significant commonalities with religious scrupulosity, a form of Obsessive-Compulsive Disorder (OCD). Individuals with religious scrupulosity experience intrusive, repetitive, and distressing thoughts related to moral or religious issues, leading to compulsive behaviors (like excessive prayer, checking, confessing, or seeking reassurance) aimed at reducing their anxiety. Sri’s detailed attempts at atonement, her pervasive fear of sin, and her extreme concern about spiritual consequences strongly suggest elements of scrupulosity. While the Ustadz’s counsel is rooted in Islamic theology, it implicitly acknowledges the mental health dimension of such intense spiritual anxiety.

Strategies for Managing Spiritual Anxiety and Waswas

Navigating this intersection of faith and mental well-being requires a multi-faceted approach.

  1. Seeking Correct Knowledge (Ilm): The first step, as implied by the Ustadz’s detailed explanation, is to acquire a balanced and accurate understanding of Islamic teachings. Many fears stem from misconceptions or exaggerated interpretations. Learning about Allah’s attributes of mercy, forgiveness, and justice, as well as the practical aspects of fiqh (Islamic jurisprudence) regarding repentance, accountability, and social interactions, can help demystify complex issues.
  2. Distinguishing Righteous Fear from Waswas: Individuals must learn to discern between a healthy conscience prompting ethical behavior and intrusive waswas that leads to irrational fears and endless doubt. The key differentiator is whether the thought leads to productive action and peace of mind, or to paralysis, distress, and repetition.
  3. Increased Dhikr and Dua (Remembrance and Supplication): Regular remembrance of Allah through dhikr (e.g., reciting La ilaha illallah, Subhanallah, Alhamdulillah) and earnest dua (supplication) can strengthen one’s spiritual resolve and provide inner tranquility. Seeking refuge in Allah from Shaytan’s whispers is a direct antidote.
  4. Practical Application and Acceptance: Instead of dwelling on hypothetical errors, focus on living virtuously in the present. If a wrong is clearly identified, take concrete steps to rectify it. For ambiguous or unintentional past actions, sincere tawbah and trust in Allah’s forgiveness are sufficient. Accepting human fallibility while striving for goodness is crucial.
  5. Seeking Professional Help: When spiritual anxiety severely impacts daily functioning, causes significant distress, or appears to be beyond the scope of spiritual guidance alone, seeking professional mental health support is advisable. Therapists specializing in OCD or anxiety disorders can provide coping mechanisms, cognitive restructuring techniques, and other evidence-based interventions to manage the psychological components of scrupulosity. This does not diminish one’s faith but rather strengthens one’s ability to practice it with a sound mind.

The Broader Societal Impact and Role of Religious Leaders

The prevalence of questions like Sri’s underscores the vital role of religious scholars and platforms like "Tanya Ustadz" in addressing contemporary spiritual and psychological challenges within Muslim communities. Such guidance, when balanced, compassionate, and well-informed, helps demystify complex religious concepts, corrects misinterpretations, and provides a framework for individuals to navigate their faith journey with serenity rather than constant dread.

Anxiety and mental health struggles are universal, and spiritual frameworks often play a significant role in how individuals cope. Religious leaders have a responsibility to not only teach doctrine but also to offer pastoral care that considers the holistic well-being of their congregants. By addressing waswas as a spiritual ailment with psychological manifestations, they can bridge the gap between traditional religious understanding and modern mental health awareness, fostering environments where individuals feel safe to seek help for both their spiritual and psychological distress.

Conclusion: Embracing Balance, Mercy, and Serenity

In conclusion, Sri’s journey through intense spiritual anxiety serves as a poignant reminder that while fear of wrongdoing is a healthy aspect of faith, excessive fear and the relentless torment of waswas are counterproductive. Islam is a religion of ease, mercy, and balance, not one designed to inflict perpetual suffering. The Ustadz’s response offers a vital perspective: not all good deeds will be transferred, especially when sincere repentance has been made, and Allah’s justice is always tempered with boundless mercy.

Individuals grappling with similar fears are encouraged to embrace a balanced understanding of their faith, distinguish between righteous caution and debilitating waswas, seek knowledge from reliable sources, and, when necessary, integrate spiritual guidance with professional mental health support. By doing so, they can move from a state of torment to one of tranquility, trusting in Allah’s ultimate justice and compassion, and living a life of devotion free from unwarranted anxiety. Wallahu a’lam (And Allah knows best).

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Islamic and Religious Life

From Pesantren to the World: The Inspiration of Visionary Santri Breaking Boundaries

by Neng Nana
written by Neng Nana

In an era defined by rapid modernization and technological advancement, the conventional perception of santri – students of Islamic boarding schools or pesantren – as individuals exclusively confined to religious scholarship is steadily being dismantled. Across Indonesia, these venerable institutions are increasingly fostering a new generation of leaders who seamlessly integrate profound spiritual grounding with acute leadership acumen, innovative thinking, and tangible contributions to society at large. This transformative shift is exemplified by figures such as Luthfi M. Fikri Al Zawad, a young luminary from Bandung, whose journey underscores the profound potential of santri to excel on both national and international stages.

Luthfi M. Fikri Al Zawad, born on April 5, 2004, has emerged as a compelling illustration of how the foundational values instilled within a pesantren environment are not limitations but rather robust springboards for expansive endeavors. His trajectory sends a potent message to santri nationwide: being a santri does not entail self-restriction; instead, it unlocks vast opportunities to serve the ummah (global Muslim community) and the nation more broadly. This evolving narrative challenges long-held stereotypes, positioning pesantren as dynamic hubs of holistic development rather than insular enclaves.

The Evolving Landscape of Pesantren Education in Indonesia

For centuries, pesantren have been the bedrock of Islamic education and moral development in Indonesia, shaping countless generations of scholars, clerics, and community leaders. Historically, their curricula focused predominantly on religious sciences such as Qur’an, Hadith, fiqh (Islamic jurisprudence), and Arabic language. While this profound spiritual and intellectual heritage remains central, the demands of a rapidly changing world have necessitated a broader pedagogical approach. Modern pesantren are increasingly incorporating secular subjects, vocational training, and leadership development into their programs, preparing students for diverse roles in contemporary society.

According to data from the Ministry of Religious Affairs, there are over 28,000 pesantren across Indonesia, educating more than 4 million students. This vast network represents a significant demographic and intellectual resource for the nation. The government, through initiatives like the National Santri Day (Hari Santri Nasional) and various empowerment programs, actively encourages pesantren to innovate and contribute to national development, recognizing their potential as incubators for entrepreneurship, social activism, and technological adoption. This institutional evolution provides the fertile ground from which individuals like Luthfi M. Fikri Al Zawad can emerge.

Luthfi M. Fikri Al Zawad: A Paradigm Shift in Action

Luthfi’s journey serves as a living testament to this paradigm shift. His foundational education at pesantren such as Miftahulhuda Al-Musri’a equipped him with a strong understanding of Islamic principles and ethics. However, his academic pursuits did not end there; he further specialized in Islamic Education Management, demonstrating a proactive approach to applying his religious background within a modern administrative and leadership framework. This blend of traditional and contemporary knowledge is a hallmark of the new generation of santri leaders.

Beyond his academic endeavors, Luthfi has demonstrated remarkable initiative and versatility. He holds the position of CEO in a corporate entity, an achievement that starkly contrasts with traditional expectations of santri career paths. Simultaneously, he has founded an international da’wah (Islamic propagation) network, showcasing his commitment to spiritual outreach on a global scale. These dual roles underscore his ability to navigate and excel in both the secular business world and the realm of religious advocacy, proving that santri are capable of leading, not merely following. His participation in international forums connecting santri from various countries further illustrates his global perspective and networking capabilities.

Bridging Tradition and Modernity: The "Santripreneur" Model

Luthfi’s approach embodies what many are now calling the "santripreneur" model – a fusion of Islamic values, ethical business practices, and entrepreneurial drive. This model advocates for santri to leverage their discipline, integrity, and community-oriented mindset to create innovative solutions and economic opportunities. His leadership in a company, while also managing an international da’wah network, exemplifies this unique synergy. He channels the rigorous discipline learned in pesantren into strategic business management, and the compassionate, community-focused spirit of da’wah into ethical leadership.

This integration is not merely a personal choice but reflects a growing movement within Indonesian pesantren to foster entrepreneurial skills. Many pesantren now offer vocational training in areas such as agriculture, digital technology, fashion, and culinary arts, aiming to equip their students with practical skills for economic independence. The success stories emerging from these initiatives, with Luthfi as a prominent example, serve as powerful motivators for other santri to pursue diverse career paths without compromising their spiritual identity.

The Digital Frontier: Reshaping Da’wah and Outreach

In the contemporary landscape, effective communication and outreach demand a strong presence in the digital realm. Luthfi’s involvement in the development of pesantren media and youth da’wah movements highlights his understanding of this imperative. He recognizes that the message of Islam must resonate across new platforms – social media, digital streaming, and various online forums – to engage a generation fluent in digital interaction. This strategic adaptation is crucial for ensuring that da’wah remains relevant and impactful in the 21st century.

The shift towards digital da’wah is not without its challenges, but it offers unprecedented opportunities for reach and engagement. By embracing digital tools, santri can share their knowledge, perspectives, and positive contributions with a global audience, breaking down geographical barriers and fostering interfaith understanding. Luthfi’s efforts in this domain align with broader trends in religious communication, where traditional methods are complemented by innovative digital strategies to connect with diverse audiences, especially the youth.

Statements and Perspectives from Related Parties

The emergence of leaders like Luthfi M. Fikri Al Zawad has garnered positive reactions from various stakeholders. Dr. H. Muhsin Salim, a prominent figure in Islamic education and a hypothetical representative of pesantren leadership, states, "Luthfi’s journey is a beacon of hope, proving that our pesantren are not just centers of religious learning but also incubators of future leaders for every sector. We encourage all santri to embrace their potential and contribute meaningfully to society, integrating their spiritual depth with modern competencies."

From a governmental perspective, a spokesperson for the Ministry of Religious Affairs, Ms. Fatimah Azzahra (hypothetical), commented, "The Ministry is committed to supporting santri empowerment programs that foster entrepreneurship and innovation. Luthfi M. Fikri Al Zawad exemplifies the kind of holistic development we envision for santri – individuals who are ethically grounded, intellectually sharp, and economically productive. Their contributions are vital for Indonesia’s progress."

Luthfi himself, reflecting on his journey, is quoted as saying, "My time in pesantren taught me discipline, integrity, and the importance of serving others. These are not just religious virtues but essential qualities for any leader, in any field. The world needs ethical leadership, and santri have a unique foundation to provide it. My goal is to show that mengaji (studying religious texts) and learning are not just for oneself, but must impact society positively."

Implications for National Development and Global Engagement

The rise of visionary santri carries significant implications for Indonesia’s national development and its role on the global stage. By fostering leaders who are both spiritually grounded and adept in modern skills, pesantren are contributing to a more resilient, ethical, and innovative workforce. These santri are uniquely positioned to bridge cultural divides, promote moderate Islam, and engage in international dialogues on critical issues ranging from sustainable development to interfaith harmony.

The "santripreneur" movement, driven by individuals like Luthfi, also holds economic promise. By encouraging santri to start businesses and create jobs, it addresses youth unemployment and fosters local economic growth, particularly in rural areas where many pesantren are located. Moreover, the emphasis on ethical business practices rooted in Islamic principles can lead to the development of socially responsible enterprises, contributing to a more equitable and sustainable economy. Globally, these santri can serve as ambassadors of a progressive, tolerant, and dynamic Indonesian Islam, countering extremist narratives and promoting understanding.

The Call to Action: Empowering the Next Generation of Santri

The narrative of Luthfi M. Fikri Al Zawad is a powerful call to action for the current and future generations of santri. It challenges them to move beyond self-imposed limitations and embrace a broader vision for their lives and contributions. The message is clear: never feel inferior or constrained by your pesantren background. On the contrary, it is precisely from these institutions that great leaders are forged.

Today’s santri are urged to cultivate a comprehensive skill set that includes:

  • Deepening Religious Knowledge: A strong foundation in Islamic sciences remains paramount, providing ethical guidance and spiritual resilience.
  • Embracing Modern Skills: Proficiency in digital literacy, critical thinking, problem-solving, and communication is essential for navigating the contemporary world.
  • Cultivating Leadership and Entrepreneurship: Developing the initiative to lead projects, establish ventures, and create positive change.
  • Engaging in Social Impact: Actively seeking opportunities to contribute to community welfare and address societal challenges.
  • Global Awareness: Understanding international affairs, diverse cultures, and global trends to participate effectively on a world stage.

With their inherent capital of religious knowledge, strong moral character (akhlak), and an ingrained spirit of learning, santri possess unique advantages not universally shared. The crucial next step lies in their courage to step forward, to experiment, and to continuously evolve. In this globalized era, the world increasingly values quality and impact over mere background. If santri choose to act, they possess all the requisite potential to become the vanguards of change, leading Indonesia and contributing to the world at large. The journey "from pesantren, for Indonesia, and indeed for the world" is not merely an aspiration but an increasingly tangible reality.

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