"Muslim Millennial Hijrah"

Writer:
Muhammad Kamis Harahap, S.Sos

DEVELOPMENT OF ISLAMIC SOCIETY

DURI, BENGKALIS-RIAU
INDONESIA
2020

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A. INTRODUCTION
The challenges faced by Muslims in terms of modernity have prompted many
Muslim thinkers to rethink the dynamic aspects of religion. One of them is to try to
reinterpret the dynamic ethos of the hijrah trend (Bustomi, 2016:65). The trend of hijrah
has become a new choice in the life of a Muslim in this day and age. For the community
or the generation of Muslim women, hijrah is no longer just an awareness of using the
hijab. More than that, they also began to apply Islamic principles more deeply and
purely. Including in terms of fashion, many millennials are willing to leave their jobs
for the sake of Islamic beliefs.
If viewed from a phenomenological point of view, this hijrah phenomenon is
more or less driven by the rise of syiar through social media by da'is, celebrities or
artists. And then it is relevant to the social situation in today's era there are many
problems about the trend of migration among young people. Among the ways to reflect
on dynamic thinkers in Islam is to look back and understand hijrah in the current
millennial Muslim trend.
B. Hijrah
1. Definition of Hijrah
The word hijrah in the al-Munawir dictionary is taken from the word Hajara-
Yahjuru-Hajaran which means to break the relationship and leave. Hijrah means
moving from one place to another. Meanwhile, according to the term, it is the
departure of the Prophet to preach from the city of Mecca to Medina. According to
Faituz Abadi, the word hijrah is to let go or when it is related to something that
leaves it, hijrah from shirk is a good hijrah. According to Ibn Faris, the word hijrah
is the opposite of Washal , that is, the departure of one people from one region to
another is hijrah (Ahzami, 2006:15).
According to Ar-Raghib Al-Asfahani, the word Hijrah is someone who leaves
everything else, both physically, verbally, and heartily (Ahzami, 2006:15). The
special meaning of hijrah according to sharia is the hijrah carried out by the Prophet
Muhammad Saw and his companions from the city of Mecca to Medina. However,
in today's context, hijrah is like a human being who lives on earth must have many
provisions, namely the provision of faith. Hijrah itself describes a great struggle to
save the faith. As one of the representations of the form of faith shown by humans,
where they are willing to abandon the demands of the world in order to achieve
righteousness. Therefore, in the Qur'an they are declared to be praised, because they
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 have proven that faith is for something more valuable than everything (Fakhruddin,
1992:437).
2. Present Migration
In essence, hijrah is a spirit to change oneself for the better. Because the hijrah
was carried out in ancient times by the Prophet Muhammad Saw because he wanted
to change the order of life, culture and civilization of mankind. According to the
Prophet Muhammad Saw, it offers Islamic teachings as an alternative and solution
to a good and healthy life. The hijrah event carried out by the Prophet from Mecca
to Medina for the first time by Caliph Umar Ibn Khathtab was used as the beginning
of the enactment of the new year in Islan tang called the hijri year or known as
hijrah.
It is different from the meaning of hijrah now for millennial children or as
millennial Muslims. In recent years, there has been a boom with the phenomenon
of hijrah among millennial Muslims. Which is a hot discourse that is quite hotly
discussed. The phenomenon of hijrah is developing rapidly in the midst of the lives
of Muslim youth. Hijrah as another social religious phenomenon, does not appear
by itself in an empty space. The phenomenon of hijrah emerged in the midst of the
rapid flow of modernization and globalization that is happening today, especially
in the millennial generation. Meanwhile, the millennial child who lived in 2001
until now. Moreover, the trend of migration among millennial children is currently
a discussion.
Hijrah among millennial children is more synonymous with physical changes,
namely Islamic dress codes, referring to the way a Muslim or Muslim woman who
covers the awrah. Therefore, the meaning of hijrah must be restored to its original
state. That the true meaning of hijrah is not only limited to its existence aspect. But
hijrah must be able to redeem physical boundaries, because the history of
emigration is not only a matter of physical change. But hijrah is about how we
improve our relationship with Allah as our means of communication, to humans
and to the environment. The types of hijrah according to the opinions of scholars
are as follows:
a) Hijrah Makaniyah is leaving a place, there are several types, namely:
1) Hijrah of the Prophet (peace be upon him) from Mecca to Hasbiyah
2) The Hijrah of the Prophet (peace be upon him) from Mecca to Medina

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 3) Migrating from a country that endangers health to attend illness to a safe
country.
4) Hijrah from something in which it is dominated by things that are forbidden
5) Migrating from a place due to disturbances to property
6) Hijrah from somewhere because he attends physical pressure such as the
hijrah of the Prophet Ibrahim (as). And Moses (as).
b) Hijrah Maknawiyah, divided into 4, namely:
1) Hijrah I'tiqadiyah is the hijrah of belief, faith is plututuous sometimes
strengthens towards the peak of true mu'min belief, sometimes it weakens
close to the disbelief of faith, but sometimes it is also syncretic, mixed with
other beliefs close to polytheism, so we must immediately do the hijrah of
faith if we are on the edge of the abyss of disbelief and polytheism
2) Hijrah Fikriyah, according to the language of Fikriyah, comes from the word
fiqrun which means thought. The world we live in today has actually become a
visible battlefield. The battlefield that exists but we are not aware of its
existence by most humans. No wonder various thoughts have been spread
on the battlefield from life-threatening weapons.
3) Hijrah Shu'uriyah. Shu'riyah or the taste of pleasure, pleasure and the like,
whatever we have in us is often influenced by less Islamic values. Many
things such as entertainment, music, reading, pictures or decorations,
clothes, houses, idols are all inseparable from the influence of values outside
Islam. Fashion of clothing is also no less important for us to Hijrah,
migrating from Jahiliyah-style clothes to Islamic clothes, which are clothes
that really prioritize the function of opening the style, nothing but to cover
the aurat.
4) Hijrah Sulukiyah. Suluk means behavior or personality or commonly called
morality, in the course of morality and human personality are inseparable
from shifting values. So that the shift from personality begins to be
reprehensible to reprehensible personality, so that the shift from noble
personality to reprehensible personality is not strange if various moral and
immoral acts appear in society. In this moment of hijrah, it is very
appropriate if we correct our morals and personality to then migrate to noble
morals.

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 Ideally, contextualize the practice of migrating in the style of the millennial

generation by not stuttering to understand differences. Creating harmony and

brotherhood among fellow nation's children despite different political views and

even beliefs, that the meaning of hijrah itself is to move from kufr to faith, from

immorality to obedience, from bad habits to good habits. Therefore, one of the

indications of the success of the hijrah is when he is ready to abandon all activities

that invite the wrath of Allah. So hijrah is not solely interpreted as a change of place

or a change in appearance. But also move inwardly.

Move to always obey God's commandments, stay away from his prohibitions

and strive to be better. In this explanation, the hijrah meant is the inner hijrah,

which is moving from bad to better and the real hijrah is solely to Allah to get his

pleasure. And if you look at the various types of hijrah, in this hijrah what is meant

is the hijrah maknawiyah in hijrah sulukiyah.

C. Present-day Hijrah Reviewed in terms of Social Change.

The Muslim millennial generation is one of the largest shareholders for the nation's

future leadership relay. Their work and movements will have a significant impact on the

arag of this nation. Currently, there is not much research done on the millennial generation

in Indonesia, especially the Muslim millennials.

The fact about the religious views and political views of millennial Muslims is that

the millennial Muslim generation views religion as something very important in their lives.

Not only that, religious identity is also seen as something that they need to display in the

public space, not just as a private domain related to spirituality. If you look at the

phenomenon of the growing religious spirit in urban circles, with the emergence of various

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studies, religious studies in cyberspace or cyberspace, strengthening it with the nickname

of the Muslim fashoin trend, to the breakthrough of the halal industry fronted by young

people, this is clearly in line with the perspective of millennial Muslims towards religious

teachings and identity.

In this case, it is different from the spirit of the previous generation, Generation X

who tend to want to free themselves from religion. Generation X tends to want to escape

from the framework and values that are considered to limit their freedom. However,

although the tendency to express diversity of the millennial generation is stronger,

especially among Muslims. Everything related to the millennial generation must be related

to the Internet and social media, not just a matter of packaging. However, the Muslim

generation does live in the midst of the internet and social media as their oxygen or life.

This is proof that social media has entered the living space of the Indonesian people,

especially the younger generation.

The Muslim generation uses social media as their oxygen and they use social media

to spread goodness and there are also those who write on social media about a kindness in

order to inspire everyone who reads on social media. Some of the unique characters of

Indonesian millennial Muslims, ranging from their lifestyle to the way they learn religion.

For example, about fashion trends, halal, traveling, online learning, to fundraising through

online crawwfund. Indeed, a completely new behavior and culture for the development

of Millennial Muslims.

Another form of social change, namely the hijrah carried out by the dai in

holding recitations in mosques harmonizes the understanding of Islam in detail about

which understanding or school he conveys. So that the da'wah material he conveyed

could be chosen and easily understood by the mad'u. This change does not only happen

to the dai, but is directly proportional to the response of the people who also enliven

the recitations to the mosque.

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 In the field of art, many new generation Islamic gambus groups have emerged

that broadcast the sunnah in Islam through prayers, thus having an effect on the rise of

young people who switch to music with Islamic nuances. This change is expected to

continue to be an initial foundation that will be a driver of the progress of Muslims in

the future.

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D. CONCLUSION

Today's hijrah is not only interpreted as a move from one place to another, but

hijrah here is interpreted as making a change in a person's attitude, morals, and deeds

of worship for the better. Move to always obey God's commandments, stay away from

his prohibitions and strive to be better. In this explanation, the hijrah meant is the inner

hijrah, which is moving from bad to better and the real hijrah is solely to Allah to get

his pleasure. And if you look at the various types of hijrah, in this hijrah what is meant

is the maknawiyah hijrah in the sulukiyah hijrah

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 BIBLIOGRAPHY
Jazuli, Ahzami Samiun, 2006. Hijrah in the View of the Qur'an. Jakarta: Gema Insani.

Bustomi Ibrahim, interprets the momentum of migration. In STUDIA DIDKATIKA

Journal of Educational Sciences (2016), 65.

http://digilib.uinsby.ac.id/31612/1/Distrian%20Rihlatus%20Sholihah_E05215008.pdf
Accessed on Monday 17 February 2020