The Hijrah Phenomenon in Tertiary Education in Indonesian: A Multidimensional Analysis of Moderate Religious Values

This article explored the phenomenon of hijrah among students at several universities in Indonesia. The data used was obtained through observation, interviews, and documentation studies. The findings found two conditions in the religious community that developed within the university. First, uncontrolled religious communities, such as the salaf community (hijrah), were affiliated with radical Islam, Salafi, Wahabi, and Muslim Brotherhood. They were not controlled to moderate religion, breaking unity and peace, like the salaf community. Second, the government could control society because it has a hierarchical line, such as student organizations. This article recommends a thorough study of the phenomenon of hijrah, which has recently become prominent not to deviate from the basic principles of hijrah itself as part of the overall practice of Islamic teachings (kaffah). Descriptive research know, and describe the characteristics of the research including The results are presented in a descriptive about complete and accurate pictures. This study explains how the hijrah process could be a bridge for radicalism to enter university students. Data collection techniques used were primary data and secondary data. Primary data was through observation and interviews, and secondary data was done through a literature review. The researchers did the various and online zoom The respondents were three three The hypothesis proposed was that the trend among had changed

ideological impact on each individual and group. Even though it can change to a positive matter, 9 A hijrah is not infrequently inserted by studies that refer to radical, conservative religious understandings and hard-line religious studies leading to radicalism movements. The notion of radicalism itself has developed rapidly after the spirit of reform was launched in the spirit of fighting the new order both socially and politically. 10 This community has accompanied the spirit of democracy, which impacts increasing the spread of radical Islamic understanding.
This spirit is often able to enter into religious studies in hijrah groups both online and offline. Therefore, social media such as Facebook is hazardous due to limited sources of knowledge that many refer to as non-authoritative sources. 11 The purpose of this paper is to complement the previous study by examining why the development of the hijrah community in universities has accompanied radical ideology on several campuses. This paper tries to look at the migration process among students in one of the religious campuses in Bandung and a public campus in Yogyakarta. The trend of migration among students is one of the gaps for the entry of radicalism through religious studies in it. The phenomenon of hijrah among students needs attention and assistance to not infiltrated the ideology of radicalism that encourages them to be intolerant. For this reason, this study will look at the hijrah process among students and the factors behind them emigrating. On the other hand, it will also reveal how the hijrah movement can change their thinking ideology.
This paper is based on a basic argument that the trend of migration among students as a global phenomenon in higher education can change the understanding of multiculturalism due to changes in social, cultural, and thought.
Socially, the students' involvement in hijrah activities can gradually separate their understanding from other Islamic groups. On the other hand, hijra activities can also encourage communities to live more culturally conservative lives by practicing pure religious teachings rooted in the thoughts of their predecessors.
The hijrah group can spread radicalism, which ends in intolerant ideas and movements.

B. Hijrah as a Religious Phenomenon
Terminologically, 'hijrah' comes from the Arabic language, hajara-yahjuruhajaran, which means breaking off relations and leaving. While etymologically, 12 'hijrah' comes from hajara, hijra wa hujranan, which is the opposite of al-wasal which means to be continued, and its isim (noun) is al-hijrah which means the movement of a person from one place to another or from an area to other areas with the aim of good. In addition, the Qur'an itself states that there are several meanings regarding hijrah, firstly hijrah of the heart (QS. Al-Mu'minun: 67), secondly hijrah to save an aqeedah, where the last place has been damaged as usual (QS. An-Nisa':100). The three hijrahs are interpreted as moving from one bed to another, referring to husband and wife (QS. An-Nisa': 34). However, in its development, the hijrah should be expanded as an act of abandoning un-Islamic actions. 13 Ibn Arabi defined hijrah into several meanings, including leaving the residence because of war, many heretics, bid'ah (innovation) perpetrators, sinful/forbidden acts, and saving souls and property. Therefore, hijrah for the spiritualists is a spiritual reality for every worshipper, especially for Muslims.
Looking at the notion of hijrah in the Qur'an, hijrah must be related to three matters, avoiding something negative, fighting for religious teaching, and being religious according to the teachings. Therefore, in practice, hijrah must follow religious principles, both in physical and mental forms. 14 In recent years, the phenomenon of hijrah that surrounds Muslims has increased dramatically. It is originated from social media as a means of da'wah, 12 Suarni, "Sejarah Hijrah dalam Perspektif Al-Qur'an," Jurnal Ilmiah Al-Mu'ashirah, Vol. 13, No. 2 (2017): 144-156. 13

C. Islam and Peace
Religious moderation is a person's perspective and a way of respecting and responding to differences in religious diversity, racial disparities, ethnic differences, cultural differences, differences in customs, and ethical differences to maintain unity between religious communities and maintain solidarity. Religious moderation is an alternative to a middle ground amid diversity in Indonesia.
Moderation goes hand in hand with not opposing each other between religion and local wisdom but seeking to solve problems with a tolerant attitude. 16  Indigenization is not like Javanization and syncretism. Islam which is clashed with locality, considers the need to formulate a law that is close to the community's needs without changing the provisions of Islamic law itself.

D. The Ideology of Change in Socio-Religious Movements
According phase, and in this phase, scientists describe and develop the paradigm adopted.
Thus, a single paradigm becomes the foundation for all scientific activities carried out by scientists. After the normal science phase, scientists began to be critical of the paradigm they adopted because scientists started to find anomalies in the paradigm because of the incompatibility of their theory with reality. Therefore, with this, this phase is referred to as the anomaly phase. When the anomaly phase becomes increasingly unstoppable, a crisis phase finally emerges after this crisis phase emerged a new paradigm which is considered the beginning of the development of science. Therefore, Hans Kung's paradigm change means that paradigm change is a process that runs revolutionarily. Unfortunately, there has never been a break. However, this paradigm change does not imply a paradigm switch, and it is possible to have two paradigms in a scientific community or even within a scientist. The possibility of these two paradigms competing with each other or gaining influence in which these two paradigms live together.
In religious understanding, this shift is strengthened by technological advances that can bring religious ideas to influence religious people. These religious notions have grown various new sects. Religious understanding is more likely seen as a process carried out intentionally and systematically by certain groups. The goals are also not for the nation's interests and the homeland but rather for certain groups that usually exist in other countries. The flow of understanding from one country to another involves religious understanding, which is transformed into specific groups, especially the most elderly groups, as targets of new religious beliefs. In Islamic religious understanding, there are several styles, such as fundamentalist, exclusive, normative theological, actual, rational, pluralist-inclusive, transformative, contextual, cultural, political, dynamic, modernist, and liberal. Therefore, changes in religious understanding lead to a lack of respect for the opinions of the ancient scholars. Thus, Hans Kung's paradigm change means that paradigm change is a process that runs revolutionarily.
Unfortunately, there has never been a break. However, this paradigm change does not imply a paradigm switch, and it is possible to have two paradigms in a scientific community or even within a scientist. The possibility of these two people to explore religion rather than deepen religion in the boarding school environment which is not for a while.

Moderation
How did the hijrah start, and what factors underlie it? This question will initiate the disclosure of the hijrah movement that occurs in higher education.
"I tried to hijrah the end of high school but not to the actual stage yet. I was thinking of hijrah when my sister passes away. She was a pious person and liked to give me some advice. At first, I was annoyed because it was so complicated, but when my sister died, I felt so lost. I need someone to remind me. Then, I was looking for someone who could guide me to be the right person, at least someone who would remind me. I kept praying to meet good friends. Allah finally answered my prayer that I wanted to have a good environment from the power of prayer. For 1.5 years, I searched and kept praying. In the end, the people who stick around and the people were kind. On the other hand, the desire to participate in the hijrah community can also be motivated by the desire to change personality for the better and make it easier to communicate and socialize.
"I joined the hijrah community since the second grade of high school after joining the student council organization. In that organization, I saw that many of my friends were doing well. After I checked, it turned out that they were also involved in spiritual organizations. In the end, I decided to join an organization that discussed many things. So far, I have followed the LDK organization (FSLDK), which focuses a lot on regeneration in political movements. This movement is also widely carried out by graduate student organizations on this campus. I have also been involved in Salafi Islamic studies (not as a member), where its studies are a bit harsh.
On the other hand, I also participate in the Tarbiyah community (Wahda Islamiyah), which differs from the LDK by putting aside movements that lead to politics. Furthermore, I also participate in the yellow book review organization, mostly done at NU." (R6, male, 2021).

Ideology Changes in Hijrah
The hijrah movement reflects social movements from people with a collective identity and shared values, both formally and informally. 38 The Youth Hijrah Community in Bandung, in which young people dominate, invites and changes personality for the better through religious studies related to everyday life. 39 This new social movement forms a spiritual domain that invites and distributes pure Islamic thought.
How did hijrah change your ideology?
"Allah SWT wants every woman to cover her aurat from top to bottom, so I immediately corrected my way of dressing with my balance by adding knowledge and insight. Sometimes people will judge when someone wears a niqab to look radical. Yes, I think that everyone is free to change their appearance. They are free to preach, all of which are done in a pleasing way to Allah. Pros and cons are common. The most important thing is when I am determined to hijrah. My goal is to focus on getting closer to Allah. I am also inspired by clerics who often fill studies at campus mosques. They encourage people to move to a sacred path." (R4, female, 2021

Al-Ulum ISSN 1412-0534, E ISSN 2442-8213
The ideological change is seen in halaqah, which puts aside life together.
Several hijrah communities try to claim the truth of the teachings and interpretations of religious texts, causing a clash in ideology and action. The claim of the reality of the teachings in the religious community in the university environment, as explained by R5, that the hijrah he followed offered a new ideology in religion. The salaf community he participated in gave many tendencies to think hard by embodying life together and peace, among others (R5 (male), 2021). This phenomenon is a threat to local identity caused by the loss of aspects of morals, norms, ethics, spirituality to the dynamics of life. 40 This euphoria can change the socio-religious order by attracting millennials to join the ease of access to technology. 41 "At first, I wanted to study religion more deeply, but after entering the Salaf community on campus, I felt something was up. In halaqah, they have a strong argument from the arguments. I think that ijtihad understands the arguments, but other sciences support mujtahids for ijtihad. They also question ikhtilaf, which even the scholars of the past never blamed each other for it. One more thing that they think as misguided other people who disagree with them." (R5, male, 2021).

G. Discussion
This study shows that the high hopes in the phenomenon of hijrah among students will increase the understanding of a calm and peaceful religion is not proven. Increasing understanding and the movement of radicalism within the Higher Education environment depend on the community and understanding.  52 The biggest problem facing Indonesia in religious moderation is the spirit of religious conservatism. 53 The influx of students from year to year, which is not controlled as a whole, deradicalize religion to hit the scale. 54 . The number of students who are not ideologically controlled cannot stop radicalism through covert channels. 55 The number of students who are not ideologically controlled cannot stop radicalism through secret channels. 56 The exposure of the two largest religious organizations in Indonesia, such as NU and Muhammadiyah, shows that this understanding can enter through minor gaps. So far, Azra sees that Indonesian Islam is still being suppressed by conservative Muslims or Islamic populism. 57 Therefore, it is essential to actualize moderation in well-organized efforts both individually and communally. For this reason, self-control through a complete understanding of religion must be presented and adapted to traditional knowledge materials. In addition, it is crucial to restoring the function of Islamic boarding schools as a filter for moderate religious development as collective control.
Relying on community understanding and religious learning through social media will only narrow spiritual experience. From the above phenomena, it is undoubtedly necessary to provide a source of knowledge about Islam that is calm, peaceful, and tolerant through structured efforts. The embodiment of moderation in higher education should be integrated with the modernization of social media can be well directed and filtered from radicalization efforts. This preventive effort will have many positive impacts on suppressing the spread of radicalism in the university environment.

H. Conclusion
This study contributes to the narrative of a new phenomenon about Islam and the dynamics of Muslim fashion in Indonesia. Empirically, this study shows that respondents who become informants travel to migrate with different motivations. Some experience adversity and despair when they lose someone, or they do not get what they expect. On the other hand, some parties involved in implementing this hijrah are the closest people, such as friends and relatives, through invitations to participate in various studies or join a particular organization. The studies followed by the informants were not only limited to faceto-face studies but were also conducted online through YouTube, Instagram, and Facebook. At several universities, informants stated that they had participated in halaqa activities or also known as liqo. In these activities, informants were taught several things about religious knowledge and Islamic knowledge. Among them are how to dress appropriately according to sharia and how faith is formed through learning aqeedah and morals. Therefore, there are various kinds of changes experienced by informants, not only from changes in appearance but also changes in thinking. As one of the da'wah institutions that distribute knowledge and knowledge, universities must limit or pay attention to various kinds of studies conducted by universities. Not only that, but universities can also pay full attention to their students and educators. Thus, the hijra movement among youth can bring positive nuances and prevent them from unwanted radical influences.