Non-Muslim Face in Islamic Social Media: Analysis of Islamic

Websites on Takfir Verses

Ahmad Zainal Abidin

, Salamah Noorhidayati

, Nadia Roosmalita Sari

and Imam Ahmadi

Program Pascasarjana IAIN Tulungagung, Jl. Mayor Sujadi No.46, Tulungagung, Indonesia

Faculty of Ushuluddin, Adab and Da’wa IAIN Tulungagung, Jl. Mayor Sujadi No.46, Tulungagung, Indonesia

Faculty of Islamic EducationIAIN Tulungagung, Jl. Mayor Sujadi No.46, Tulungagung, Indonesia

Keywords: Website, Tafsir, Takfir, Non-Muslim

Abstract: The Millennial era is characterized by the use of social media as a medium of communication between

humans. This media can be used and tested freely by any groups. This study highlights the use of social

media as a medium to offer the interpretation and values that are considered to have been done by many

groups of takfiri, especially in relation to their interpretations of the takfir verses on three websites:

www.rumaysho.com, www.almanhaj.com, and www.eramuslim.com. This paper uses descriptive-analysis

method. The study found that the three websites are very strict in identifying Muslims versus non-Muslims,

Muslims vs. infidels as well as assertive in infidelity of all non-Muslims through a series of methods,

approaches and the tendencies of such a clear understanding to sharply distinguish between Muslims and

non-Muslims beliefs.

1 INTRODUCTION

Religious and cultural diversity is part of the

definite sunnatullah (natural law). The awareness of

each individual in accepting and respecting the

religious is the key to the continuity and wholeness

of the life of the nation and the state. The plurality of

religions must be understood as one of the basic

forms of diversity in social life, nation,and

state.(Pramudya, 2005)

As an archipelagic country, Indonesia has a wide

variety of religions with various ideological

andschools tendencies in it that are spread

throughout the archipelago. It should be understood

as a form of religious plurality that is part of the

diversity that exists in this nation.(Rahman, 2014)

This is compounded by the number of organizations

and religious social groups that seek to demonstrate

its existence. The various ideological, educational,

and resistance processes against colonialism find

their relevance point through these

organizations.(Mustaqim, 2013) In the era of media

openness, where the euphoria of freedom of opinion

and assembly reached its zenith, the previously

unseen Islamic organization began to emerge on the

surface and continue to expand its wings in social

media.(Mustaqim, 2013) Community activity in the

current millennia era requires social media to preach

ideas and ideas in virtual spaces. So this condition

makes it easier for the public in accessing

information.(Fakhruroji, 2010)

The existence of the website as a public media is

very effective in order to carry out the role and

function of the organization. Almost all Islamic

organizations today have a domain address in the

virtual world, be it a website, blog, social

networking, or other. However, the existence of the

Internet can also have a negative effect on religious

harmony. Hate speech, mutual disbelief, is often

expelled from these Islamic sites.(Rijal, 2010)

Social media is a public space that is formed

from a combination of three elements, namely

content, community, and Web 2.0 technology.

Likewise, the impacts will affect three areas, namely

the community, the company, and the local

environment. The media is very dependent on

mobile and web-based technology that can form an

interactive platform as a place for users to share,

discuss and modify content. Based on data from

Nielsen, the number of social media users continues

to increase every year. [6]

Social media technology is basically a

combination of various information media such as

magazines, internet forums, weblogs, social blogs,

1880

Abidin, A., Noorhidayati, S., Sari, N. and Ahmadi, I.

Non-Muslim Face in Islamic Social Media: Analysis of Islamic Websites on Takﬁr Verses.

DOI: 10.5220/0009936818801887

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 1880-1887

ISBN: 978-989-758-458-9

microblogging, wikis, social networks, images,

videos, and others. By applying these models, there

are six types of social media: (1) Collaborative

Projects, such as Wikipedia. (2) Blogs and

Microblogs, such as Twitter and Tumbler. (3)

Content communities, such as YouTube and

DailyMotion. (4) Social Networking sites, such as

Facebook. (5) Virtual game-worlds, like World of

Warcraft. (6) Virtual social worlds, such as Second

Life Mobile social media as a combination of mobile

devices (cellphones, tablets, etc.) and social media.

[6]

Besides having a positive impact, the existence

of social media also leads to the negative impact of

cyber bullying. According to Kowallski, bullying is

an aggressive act that affects the level of crime by

disturbing comfort and hurting others. This

happened because of the difference in strength and

psychic from the victim and perpetrator and carried

out repeatedly. [6] One form of cyber bullying that

is indicated on Islamic social media is the existence

of insult and takfir by fundamentalist groups against

any non-Muslim ideology.

The fundamentalist group has a movement

characteristic that leads to the purification of

prevailing religious practices in society. They sought

to restore the pure teachings of Islam according to

the teachings of the Prophet Muhammad, according

to their interpretation. So that cultural forms and

religious practices that are different from their

interpretations are considered not part of pure Islam.

[7](Muhammad Luthfi, 2016) By relying on verses

of the Qur'an, this group punishes all non-Muslims

in Indonesia with the label of Kafir (infidel). It is

seen in the interpretations of the takfir verses they

contain in online Rubik which of them are

represented by the three websites namely 1)

www.rumaysho.com, 2) www.almanhaj.com and 3)

www.eramuslim.com.

Researchers chose these three websites on the

grounds that in addition to the three already popular

in the Islamic online media treasures that became a

reference for fundamentalists in Indonesia, as well

as the assertiveness of their attitude in the unbelief

of all non-Muslims in Indonesia. Departing from

here, this paper aims to uncover the interpretive

patterns of these fundamentalist groups against the

tafkir verses and their implications for the attitude of

their assessment of the existence of non-Muslims in

Indonesia.

Research on online social media of Islam has

actually been done before, namely: 1) Haidi Hajar

Widagdo article entitled “Kekerasan dalam Dunia

Digital (Tinjauan Islam Terhadap Perubahan Gaya

Radikal di Era Digital” published in Journal of Fikr

Vol 2, No 2, December 2017(Widagdo, 2017). 2) M.

Mustaqim's article entitled “Pergulatan Pemikiran

Islam Di Ruang Publik Maya (Analisis terhadap

Tiga Website Organisasi Islam di Indonesia),”

published in Jurnal Penelitian, Vol. 7, No. 2,

August, 2013 (Mustaqim, 2013) 3) M. Fakhruroji's

article, “Dakwah Islam Dan Inovasi Media: Peluang

Dan Ancaman Media Global Atas Dakwah Islam,”

in the JurnalKomunika, Vol. 4, No. 1, January-June,

2010(Fakhruroji, 2010) 4) The article was written by

Z. Fikri, “Narasi Deradikalisasi di Media Online

Republika dan Arrahmah,” " in the

JurnalLekturKeagamaan, Vol. 11, No. 2,

2013(Fikri, 2013). But from various existing studies,

no one has focused on the interpretive analysis

conducted by fundamentalists in their website

related to the takfir verses. Therefore, this study

seeks to fill this lacunae.

2 RELATED WORKS

The internet as a virtual public space is utilized by

several Islamic organizations in promoting the

interests of their respective organizations.

In this section, the researcher tries to explain

some of the previous studies related to the object of

study under study.

The first research was successfully carried out by

Haidi Hajar Widagdo in 2017. The research was

titled "Violence in the Digital World (Islamic

Review of Changes in Radical Style in the Digital

Age)". The research contains a change in the

conventional era towards the digital era. This has led

to many changes in the models of the streams in the

world, including radical schools. Radicals that have

the characteristics of violence are not only seen in

the real world but also have entered the digital era,

namely cyberspace. Many people are victims of

mental weakness and self-confidence. In addition,

this can cause someone's inferiority complex, rarely

interact or socialize with the surrounding

environment until it reaches the realm of self-torture.

The most frightening thing is when someone decides

to kill himself as a result of radicalism.

The approach used in the study is the habitual

curricular approach, scientific and educational

approaches, political approaches, and spiritual

approaches. The results of this research are that

religion is the mediator and filter of all acts of

conduct that are negative in the real world and the

real world. The conclusion of this study is that in the

present era, the mouth is no longer the main means

Non-Muslim Face in Islamic Social Media: Analysis of Islamic Websites on Takﬁr Verses

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of delivering messages, but the hand that has now

evolved helps the role of the mouth as the

messenger. Unfortunately, some people are wrong

when positioning their hands as a current tool for

verbal abuse. Cyberbullying is increasingly

prevalent on social media, both in the form of body

shaming, calling name, and towards the internet that

tends to signal someone. Therefore, religion is used

as an intermediary to resolve these problems.

Subsequent research was carried out by

Muhammad Mustaqim in 2013. The study was titled

"The Struggle of Islamic Thinking in Maya Public

Space (Analysis of the Three Islamic Organizational

Websites in Indonesia)". Similar to the research of

Haidi Hajar Widagdo, this study analyzes the

tendency of the struggle of Islamic thought in the

digital age (cyberspace). In today's digital era, there

are many social organizations especially Islamic

organizations that utilize cyberspace, namely

websites. Each Islamic organization has an official

website. The object of research in this problem is

Hizbut Tahrir Indonesia (HTI) which represents the

fundamentalist-transnational group, the Liberal

Islam Network (JIL) which is a representation of the

liberal group, and the Nahdatul Ulama (NU) which

represents the middle (moderate). This research

focuses only on the content contained in the three

websites (ideology and mission) which includes

thought, communication, interaction, da'wah, and

political movements.

Researchers use ideology as a basis foranalyzing

each organization because ideology is used as a

guide in running the organization. The results of

these studies, the ideology of HTI according to the

author is more likely to be utopian fundamentalists.

Fundamentalists because of Islamic ideas and

systems in the beginning (Rasulullah, al-khulafa

'arRashidin and Khilafah) became the basis for being

applied in the present. So there is an effort to divert

the Islamic system in the early days to the modern

era today. Various strong attributes at the time of the

Prophet in Arabia were applied as they are today in

Indonesia. Utopian for trying to dream of the glory

of Islam that had been realized in the past. And, the

glory can only be realized through the Islamic

Caliphate system. We can get this tendency in

almost all writings, opinions, editorials, news on the

HTI website. JIL which tends to be more liberal.

Liberals because they are free in thinking and

interpreting religious authority. Rational because in

almost every result of his thoughts, the role of the

ratio takes precedence, sometimes even overriding

the authority of the sacred text. This liberal thinking

becomes a paradigm in religion. This can be

demonstrated through various articles and

discussions that are more critical and sometimes

controversial. Whereas NU is more traditional-

moderate ideology. Traditional nuances arise

because of high appreciation of classical texts and

local traditions. This can be seen through studies of

classical books, halaqah, and writings that are

mostly sourced from the yellow books. Moderate

tendency because of being soft towards various

things that are considered the opposite. Besides that,

permissiveness towards various syncretic local

traditions is maintained, although it is also not a

priori towards modernity. The conclusion of this

study is that ideological differences and interests

between organizations sometimes give birth to an

indirect battle of thought, or what is often called the

war of thought (ghozw al-fikr). Three Islamic

organizations in Indonesia, each of which represents

a particular axis, namely Hizbut Tahrir Indonesia

(HTI), the Liberal Islam Network (JIL), and

Nahdlatul Ulama (NU) play the role of virtual public

space in carrying out organizational goals. The

website holds various agendas, hegemony, and

interaction space to realize the vision of each

organization. This struggle of thought can be

enjoyed by the public, and the public can choose

which ones are relevant, suitable, and best in their

opinion.

Next is the research conducted by Moch.

Fakhruroji in 2010. The study was titled "Islamic

Da'wah and Media Innovation: Opportunities and

Global Media Threats on Islamic Da'wah". This

study contains the development of propaganda

science on social media, namely websites. Media is

one of the tools used to deliver da'wah. Islamic

da'wah activities are like experiencing a massive

evolution in public space, where da'wah as a process

of offering spiritual teachings appears in various

forms. The diversity of da'wah activities is of course

driven strongly by other elements, namely the

propaganda media. In da'wah disciplines, the media

itself is actually more likely to be understood as a

channel (channel) used by both individual and

communal proselytizing agents to deliver messages.

In a global society, one of which is characterized by

the increasing number of people with high levels of

access to information that da'wah is actually at the

intersection. On the other hand, Islamic da'wah has a

very big interest in the existence of information

media. Meanwhile, in another perspective, it may be

that the existence of da'wah is substantially facing

threats because the presence of the media appears as

a very valuable innovation and can help the

development of da'wah. However, at the same time,

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da'wah is dealing with media hegemony which is

invading or colonizing Islam. Based on this

explanation it can be concluded that this study

focuses on looking at the problem using a

prospective approach to da'wah and media studies so

that it finds a meeting point that can lead to

mutualism symbiosis between the two.

The results of this study are that something

called commodification in the context of da'wah

with this new approach has so far been one solution

that is realized by following the market's will.

However, this does not mean that religion is one of

the commodities traded as long as da'wah is not

under the control of the capitalists. In this position,

da'wah must have bargaining power with the media

so that they can maintain idealism in delivering

religious messages.

The next research is the research that has been

carried out by Zainal Fikri entitled "Deradicalisation

Narrative in Republika and Arrahmah Online

Media" in 2013. This study discusses de-

radicalization according to the online version of the

Republika and Arrahmah Islamic media. This study

aims to clarify the meaning of deradicalization in

Indonesia and contribute to the implementation of

deradicalization projects. The study was conducted

by textual analysis using the main approach of

paradigmatic and syntagmatic analysis. This study

found that Republika reported that deradicalization

was an effort to prevent radical ideology and

straighten the understanding of Islam. For

Arrahmah, deradicalization is part of: (1) the war on

Islam, and (2) deflecting Islamic teachings.

Arrahmah built an argumentative narrative about

deradicalization. Arrahmah argued that the

government's de-radicalization program must be

rejected. Because the first, deradicalization is part of

the war on terrorism, then the second is the war on

terrorism (war on Islam). So, de-radicalization is

part of the war on Islam. The war against terror and

deradicalization beats the war against God. Because

it wages a war against a Muslim who struggles to

practice Islam accordingly through the establishment

of the Khilafah Islamiyah / DaulahIslam and Islamic

law. A Muslim who has this goal is seen by the

BNPT and the United States as a terrorist, and his

struggle to achieve his goal is called terrorism.

According to Arrahmah, what Muslims do in the

struggle to uphold Islamic Sharia is jihad, not

terrorism, they are mujahid/mujahidin,not terrorists.

In addition to the meaning of the war on

terrorism as a war on Islam and de-radicalization is

part of the war on Islam, Arrahmah also stated in her

preaching that deradicalization was a diversion and

defection of Islamic teachings, softening Muslims

and Islamic teachings, and aimed to prevent the

establishment of an Islamic state, caliphate and the

application of Shari'a. From Arrahmah's reporting on

deradicalization, it can be concluded that what

Arrahmah did was counter-de-radicalization.

Arrahmah does not just accept terms related to

deradicalization, such as "terrorist", "radical",

"jihad". In the news, Arrahmah reverses the use of

the word "terrorist" which is usually synonymous

with Muslims. Arrahmah even labeled the enemies

of Islam as terrorists.

When viewed from a global war on terror

perspective, what is reported and supported by

Arrahmah is acts of terrorism and Islamic

radicalism. While Republika opposed terrorism in

the name of jihad. But does Arrahmah have to be

banned and closed by the site, because it spreads

radical notions and supports the act of "terrorism"?

From the perspective of law and press freedom in a

democratic country, it must be distinguished

between opinion and action. A person cannot be

punished because of the content of his opinion.

Someone who believes that jihad violence can be

done against people who fight Islam or someone

who believes that terrorism can be done, but not

necessarily they do what they believe. Arrahmah

which proclaims jihad and spreads radical ideas that

lead to terrorism cannot be prosecuted legally. Their

domain is still in the opinion, not yet in the area of

action. Therefore, in the name of democracy and

freedom, the government must not close this site.

3 RESEARCH METHODS

This study is a text study. The method used is the

content analysis method that tries to explain the

content and the tendency of interpretation in text or

articles on the web. The philosophical study is used

to look at methods, or procedures in producing a

work.

The source of this research data is data in the

form of articles about the interpretation of the verses

of takfir and non-Muslim status that is published on

the three websites studied namely rumaysho.com,

almanhaj.com, and eramuslim.com. While the data

collection is done with the help of the Google search

engine on the third website with the keywords "non-

Muslim", "kafir", and words related to both themes.

This type of research is library research with

descriptive-analytical methods. the object of his

study was in the form of texts in three Islamic

websites (www.rumaysho.com,

Non-Muslim Face in Islamic Social Media: Analysis of Islamic Websites on Takﬁr Verses

1883

www.almanhaj.com,and www.eramuslim.com)

which led to the interpretation of verses relating to

the status of non-Muslims in the Qur'an.

4 FINDINGS AND DISCUSSIONS

4.1 Fundamentalism in Islamic

Websites

The existence of online media is very influential on

the attitude and mindset of the community. A

website has great power in influencing,

hegemonizing and providing subjective information

to the public in accordance with their respective

interests.(Mustaqim, 2013) It is also seen in various

Islamic websites that spread in cyberspace today.

The term fundamentalism is basically not derived

from the Islamic tradition but from the West-

Christian one. Then Western scholars used the term

to identify trends of thought in an Islamic tradition

almost identical to the Christian tradition they had

encountered.(Evisopandi, 2011) Some parameters to

classify fundamentalist groups in Islam, among

others: First, they tend to direct the Islamic values

back to the early Islamic period of the Messenger of

Allah and the Companions. Second, the totalistic

view of Islamic Shariah. They argue that the rules of

"shariah" sourced from the Qur'an and hadith are

something that is final, inclusive and

comprehensive. Thirdly, fundamentalists are legal

formalists. They have the vision to make the Shariah

the only foundation and foundation of the

State.(Evisopandi, 2011)

In its action, Islamic fundamentalist movements

tend to deny religious pluralism. According to Fouad

Ajami, the fundamentalist view of the world's order

of society is only two, namely al-Nizham al-

Islami(the social-Islamic order) and al-Nizham al-

Jahili(the social order of non-Islam / Jahiliyyah) so

they are unlikely to be found the intersection

between the two orders.(Evisopandi, 2011)

According to Zuhdi, behind the aims of

fundamentalist groups who aspire to the Islamic

society's order filled with the glory and grace of

God, but they often pollute the noble goal with

radicalism and tend to be vulgar by using harsh

words to corner others.(zuhdi, 2010) Researchers

identified three Islamic websites, namely

rumaysho.com, almanhaj.com, and eramuslim.com

which have typologies and special characteristics as

already mentioned. It can be found from their

interpretation through the articles contained

primarily relating to the interpretation of Qur'anic

verses about the status of non-Muslims. They often

use the terms "unbelievers", "enemies of Islam", and

other words that have the impression of their anti-

attitude towards group existence beyond their

beliefs.

4.2 Source and Method of

Interpretation

In an effort to interpret the Qur'an, fundamentalists

prioritize the intertext method by interpreting the

text of the Qur'an with other texts.

4.2.1 The Interpretation via Qur'an

The interpretation of the Qur'an with the Qur'an

(tafsi>r al-Qur'an bi al-Qur'an) in the classical

commentary treasury is the best interpretation

pattern so that the rule of al-Qur'an

yufassiruba'duhuba ' and. So from this rule, make the

main method for the fundamentalist group in

interpreting al-Qur'an. Such exegetical patterns can

be seen from the various interpretation articles

written on their website. Such as the interpretation of

the definition of unbelievers in the following verse:

"The disbelievers are indeed those who say:"

Allah is Al-son of Mary. "(Surat al-Maidah: 17)

In the interpretation contained in

www.eramuslim.com(Dafa, 2017) stated that the

status of infidels is given to Christians because of

belief in Jesus as the son of Maryam as the form of

God on earth. This argument is then reinforced by

conveying other verses as hujjah of interpretation,

among them: QS. Al-Maidah: 73; QS. Ali Imran: 32;

85; and QS. Al-Taubah: 30.

In their commentary, infidelity has a

terminological meaning which means those who do

not embrace Islam. Gentiles are also the theological

terms of salvation in the world and the hereafter.

Eliminating pagan labels from non-Muslims is an act

contrary to the Qur'an.(Dafa, 2017)

Similarly, this model of interpretation is

conducted on the site

www.rumaysho.com.(Tuasikal, 2014) In one article

on the website, it is affirmed that all forms of

religion other than Islam are punished "infidels" on

the basis of the interpretation of the QS. Al-

Bayyinah: 1. The verse clearly indicates that all non-

Muslims are either scribes or non-kufr because they

are unwilling to accept Islam. After punishing the

status of "infidels" to all non-Muslims, they refer to

them as the worst of beings in the world that will go

to hell in accordance with QS. Al-Bayyinah: 6, QS.

Al-Anfal: 22-23; and 55.(Tuasikal, 2014)

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2.2.2 Interpretation via Sunnah

In addition to searching for a comparison of the

Qur'an, they also use the Sunnah as the second

foundation in interpreting the Qur'an. In one article

in www.rumaysho.com, the disbelief status for

absolute non-Muslims according to them other than

based on the Qur'an also because there is a saying of

the Prophet's Muslim history:

"For the soul of Muhammad who is in His hands.

There is no one of these people (ie Jews and

Christians), then he dies unlawfully at the

revelation I sent him unless he surely belongs to

the inhabitants of hell. "(Narrated by Muslim in

Al-Faith 153, Musnad Ahmad bin Hambal2:

317)

After expounding this interpretation, they

concluded that whoever did not disbelieve the Jews

and the Christians, so he too was a kafir.(Tuasikal,

2014) In this case, there is a generalist effort and

expansion of the interpretation of the infidel term so

as to include also someone who does not have the

same attitude toward people who are considered

infidels like them.

In this case, it appears that there are anti-non-

Muslim attitudes and people who have close

relationships with him, even though it is from the

Muslims. The interpretation is not only based on the

verse but also based on the hadith narrated by Imam

Ahmad, who states:

Husayn ibn Muhammad has told us Abu Bakr

ibn Ayyasy has told us from Humaid al Kindiy of

'Ubadah bin Nusaiy from Abi Raihanah that the

Prophet said: "Whoever commends (rely on) to the

nine pagan ancestors for wanting strength and pride

with them then that person is the tenth in hell.”

(Pranoto, 2017)

In the interpretation of An-Nisa '138-140 on the

attitude that Muslims should take against the

unbelievers, www.eramuslim.com explains Islam

giving the impetus to ask the izzah (glory) of Allah

and join the group of His believing servants which

has been established for them victory in the world.

For those who draw closer to the heathen then he is

part of their disbelief.

2.2.3 Interpretation via Scholarly Opinions

Furthermore, the interpretation pattern is done by

interpreting the Qur'an with the opinion of the

ulama. Some of the opinion scholars who often

choose them as interpretation references include:

First, the opinion of Shaykh as-Sa'di states that

the reason for the infidels is said to be cruel

creatures because they know the truth but they leave

it. They are the worst creatures on earth.(Pranoto,

2017)Secondly, the opinion of Shaykh Muhammad

bin Shalih Al-'Utsaimin also says that the Jews,

Christians, and the disbelievers are ugly

creatures,(Tuasikal, 2014) and Allah has made them

a sect of infidels by QS. al-Taubah: 30-

31.(Mengkafirkan Kaum Yahudi dan Nashrani,

2005)Third, the rules that have been formulated by

scholars. Although in its submission it is often not

clearly mentioned the source of the curiosity. Like

the obligation to abstain non-Muslims for Muslims.

They say, the one who denies the disbelief of the

Jews and Christians means he does not believe in

and deny Allah and the Messenger, while the denial

of Allah includes the disbelievers. So, someone who

doubts the disbelief of the Jews and Christians is

undoubtedly an infidel. This is based on the rules

already outlined by the scholars that say: whoever

ignores the disbelievers after being made an

explanation for him then he is an infidel.

Fourth, sometimes in their interpretation, there is

an attempt to refer to the famous mufasir like Ibn

Katsir. As in www.eramuslim.com mentioned, when

there is a question about the interpretation of An-

Nisa's letter 138-140 and how the attitude towards

non-Muslims is then answered by stating that the

soft and sincere attitude of a Muslim to non-

Muslims is the attitude of a hypocrite with the basis

Ibn Katsir's interpretation of his work.(Pranoto,

2017) While quoting Sheikh Abu Bakr Jabir al-

Jaza'iriy, they said that every Muslim should believe

that all the teachings and religions other than Islam

are false and their adherents are infidels. Just

because the true religion of Islam and its followers

are believers and surrendered.(Pranoto, 2017)

2.3 Patterns and Interpretation

Approach

In general, Muslims in Indonesia is divided into

three: fundamentalist groups, liberalists,and middle

axis, not to fundamentalist, but also liberal. The

principle of the benefit of the ummah becomes the

group's religious paradigm. In addition, tolerant,

moderate, tawashut (always in the middle) is part of

the direction of organization movement.(Mustaqim,

2013) Among the three groups above,

fundamentalist groups are very firm in

demonstrating anti-non-Muslims attitude. Karen, the

fundamentalist term is more commonly used by the

media and academics although it does not all agree

with the use of the term because it contains

pejorative meaning towards Islam.(Rijal, 2010)

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1885

Fundamentalist groups attempt to express

romanticism in religion. With the spirit of returning

to the Qur'an and the Sunnah in purity, this group

seeks to understand and interpret the textual texts

based on the Qur’an. [14](Mujahidin, 2011) They

tend to formulate Islamic law based on the meaning

of the text (literally), regardless of the socio-

historical aspect of revelation derived, so this group

is known as the scripturalist and literalist.(Asriaty,

2013)

The textual approach in understanding the

Qur'an regarding the non-Muslim status appears to

be shown in the interpretation of the takfir verses

contained in their website. For example, in

www.rumaysho.com it is stated strictly and solely

based on the texts of the interpreted paragraphs (QS

Al-Bayyinah: 1) that all forms of religion and beliefs

other than Islam are "deviant and infidel". This

argument is based on them as the main principle in

the Islamic faith to be upheld. In fact, they assert

that the labeling of "infidels" to non-Muslims is

absolutely necessary, as is the case for every

Muslim. It must be done boldly and firmly(Tuasikal,

2014).

This statement is strictly conveyed on the

website www.eramuslim.com In the article

described the naming of 'infidels' for non-Muslims is

part of the nash al-Qur'an. They are textually

affirmative, many of which are explicitly found in

the verses of the Koran that denounce infidelity in

non-Muslims regardless of their social stance

whether to reconcile or fight. With them not

embracing Islam, they automatically disbelieve.

2.4 Implications of Interpretation

2.4.1 Distortion of Meaning

If dug deeper, the meaning of the infidel term in the

Qur'an has many meanings. But all these meanings

are thrown away as one dominant meaning. As when

they interpret the term 'infidel' terminologically

meaning people who do not want to embrace Islam.

While theologically, the word 'kafir' is a determinant

of a person's survival in the world and the hereafter.

And they affirm that removing the 'infidel' label

from non-Muslims is an act contrary to the

Qur’an.(Dafa, 2017)

2.4.2 Rigid in thought and Radical in Action

Ontologically, the fundamentalists' interpretation

efforts on their sites are essentially a form of socio-

political critique of non-Muslims who are different

from theirs. Epistemologically, the source of the

interpretation made is based on the text of the

Qur'an, Sunnah, and opinion of the 'ulama.

However, in its taking it is often still subjective that

tends to blame other religions to impress what is

conveyed only sources that support the truth and

ideology claims that have been brought in early.

This interpretation has implications for anti-non-

Muslim attitudes and blind rejection of all beliefs

that do not conform to the standard of religion they

believe. Further implications can lead to all acts of

violence that ultimately justify all forms of terror,

anger, hatred,and destruction of other groups.

The influence of Islamic online media is very big

in shaping people's mindset about religious attitudes.

The influence of news and discourse in the online

media either directly or indirectly affect the mindset

and religious attitude in society. online media is one

among the mass media that is often used in an effort

to develop the ideology of radicalism.(Fikri, 2013)

One such influence is the emergence of

anarchism and terrorism against other groups. So in

July 2010, the President approved the formation of

Presidential Regulation no. 46/2010 and establishes

the agency of the National Agency for Combating

Terrorism (BNPT), in which the main function of

this institution is the overcoming of terrorist threats

which include prevention, protection,

deradicalization, prosecution and preparation of

national preparedness including prevention and

opposition to radical ideology propaganda,

deradicalization programs(Fikri, 2013; Sugiarto,

Lumenta and Mamahit, 2016).

3 CONCLUSIONS

From the above description it can be stated that:

first, the three websites studied have a method and

approach that is almost the same in interpreting the

text is a textual approach with the same and firm

conclusion that Islam and Muslims are the right

parties while others are kafir and vanity. Unbelief is

not limited only to those who reject Islam as a

religion but also those who do not disbelieve in

those they regard as kafir. Secondly, such

interpretations have implications for the belief that

followers of other religions should be invited to

convert to Islam because their infidelity must end.

Such beliefs can lead one to the behavior of violence

against other believers because they are pagan and

vanity.

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