TRANSFORMATIVE SHIFTS IN RELIGIOUS AFFILIATION: ANALYZING SOCIAL RESPONSES TO USTAZ HANAN ATTAKI'S TRANSITION FROM INDIVIDUAL AUTHORITY TO NAHDLATUL ULAMA (NU) MEMBERSHIP IN INDONESIA

Religious social actors exert significant influence in disseminating their ideas to the public. The people has responded to the movement in religious organisation allegiance from Ustaz Hanan Attaki (UHA) to NU. The objective of this study is to examine the reaction to UHA's shift in religious affiliation, focusing on its impact on Indonesian millennials, who constitute a significant portion of its fan base, as well as the underlying reasons behind this transition. The study employed a qualitative methodology, utilising data retrieval techniques on popular social media platforms such as Instagram and Youtube. The author contends that this shift in affiliation direction demonstrates the robustness of traditional religious authority in Indonesia, where religious actors such as ustaz wield significant influence over societal religious transformation. The results suggest that UHA joined NU with the intention of broadening her activity in preaching the notion of hijrah. By affiliating with NU, she saw a chance to mitigate the past resistance encountered in East Java. This action ultimately elicited both positive and negative reactions from UHA followers on the internet, but it did not demonstrate any signs of causing conflict or exerting influence on the decision to alter UHA's religious affiliation.


A. INTRODUCTION
After Soeharto stepped down in 1998, the face of Indonesian Islam underwent a change that still affects the image of Islam in Indonesia as a whole.The assumption that Indonesian Muslims are known to be tolerant, friendly, and willing to compromise changed around, becoming the opposite.That assumption is now a figment of the imagination.Of course, the reality of Indonesian Muslims today is very different from the heyday of the New Order, around 1970-1980s, when Indonesian Muslims were very friendly, tolerant, and willing to compromise because under an authoritarian leader who earned the nickname "the smiling general," for Martin van Bruinessen, the face of Indonesian Islam changed as it should.But Soeharto was still Soeharto, and although he was always smiling like the face of Indonesian Muslims in his day, some bloody facts could not be covered up, namely the mass killings of accused Communists in 1965Communists in -1966, , where the executioners were part of Indonesian Muslims themselves.
Lately, the face of Indonesian Muslims has been looking more and more different.Several conflicts across Indonesia reinforce this.The jihad movement, which has the support of the military and certain regional interest groups, has brought the banner of Islam into regional conflicts.And the area was transformed into a battlefield with fighters who might have logical implications for the division of the Indonesian nation (Noorhaidi Hasan 2006).Another is the terrorist group that has crossborder connections and carried out several simultaneous bombing attacks in several churches across Indonesia, such as the Christmas Eve bombing in 2000, the Bali bombing in October 2002, and many other recent cases.All this evidence is nothing but the face of Indonesian Islam today.This is the basis of the term "conservative turn," introduced by Martin van Bruinessen (Kersten 2017).Thus, articles that discuss UHA and Hijrah Youth, Hijarah as an Islamic discourse, to the term conservative in the realm of Indonesian Islam, have been written by many previous researchers.For example, the article articles "Generasi Muda, Agama Islam, dan Media Baru: Perilaku Keagamaan Gerakan Shift Pemuda Hijrah Bandung (Abdurrahman 2020)", "Analisis Keberagamaan Pemuda Hijrah Komunitas Shift Perspektif Emik-Etik (Dilawati et al. 2020)", where the first article focuses on analyzing

Between The Traditionalist and The Conservative
In the first decade of Indonesia's independence, mainstream   today, all the images that used to be worldly shifted to a town with a religious character.Even so, Bandung is still known as a city that is very famous as a metropolitan city (Damanhuri et al. 2009).
This does not close the identity of the city of Bandung that has been embedded since time immemorial.Even though it has undergone many changes, Bandung is still famous as a city with a million food, entertainment, and tourist attractions, all of which are supported by the existence of Bandung, which is very close to the capital city of Indonesia (Budiyantini and Pratiwi 2016).
Therefore, the existence of Pemuda Hijrah in Bandung, although the congregation can be from anywhere, can be categorized as a 5. Furthermore, we declare that we are ready to die defending Islam, prepared to die defending Ahlussunnah wal Jamaah, ready to die defending and fighting for Nahdlatul Ulama, prepared to die for NKRI.
La haula wala quwwata illa billahil aliyyil 'adzim UHA has been refused to preach several times in several places.This is an essential record of her da'wah journey.In February 2023, UHA gave a lecture in Pamekasan Madura but was disbanded by Barisan Serbaguna Ansor (Banser) NU, which is none other than part of the Ansor NU Youth Movement.At that time, her lecture was suspected of causing divisions in the Islamic community of East Java because it was not following the culture in East Java.In addition, UHA was also rejected by PCNU Gresik, namely on July 30, 2022.The rejection was through the Gresik Mosque Takmir Institution (LTMG) by sending a letter of objection to the Gresik Regent for the da'wah activities to be carried out by UHA.
In addition to these two places, UHA did not get permission to preach to the Regent of Jember.The lecture scheduled at the PKSPO GOR on Jalan Nusantara, Kaliwates District, on July 29, 2022, had to be cancelled because it did not receive permission from the Jember Regency Government.Next, UHA was also Then, UHA's admission into NU circles can be linked to a variety of variables.The author lists at least two fundamental options, one of which is to broaden its horizons by using the book of Hijrah as its primary text for preaching.The author presents two arguments that support this: First, because UHA disagrees with NU, it has been rejected from "lectures" in a number of East Javan districts, including Jember, Gresik, and Pamekasan.It is obvious that this history will hinder UHA's da'wah efforts in the future.
This could be the rationale behind his choice to swear loyalty yesterday.Even if he has a genuine motive for going through the "teacher-seeking procedure," this background cannot be denied.
Second, observing NU's stance is still hostile to multinational groups like HTI and others of a similar nature.Joining UHA will have a lot of advantages.It resembles rowing three or two islands.
This news will entice Thousands of UHA enthusiasts to learn more   Some are supportive, some are mediocre, and some are cynical because UHA has entered the traditionalist circle.However, all of these comments are reasonable and permissible for the author.
UHA is a figure who has religious authority over his followers in various regions throughout Indonesia.But what is more interesting is that UHA's entry into NU seems to erode the notion that the "conservative turn" has lost its contextualization.Or, in the author's terms, the loss of conservative hegemony and dominance over traditionalist authority with the joining of the UHA into the NU.This is also reinforced by researchers' doubts that the conservative and fundamentalist majority cannot be taken for granted because a change in leadership regime can also change the course of democracy if the conservative trend is associated with freedom of expression, opinion, and ideology.This is because liberal thought can flourish when protected by an authoritarian regime.In the context of the current government, many organizations considered deviant and not under Indonesia have been dissolved, such as HTI, Annas, FPI, and many others.

Conservative Turn to Traditionalist Religious Authority
Even the assumption of a conservative turn that is allegedly due to the influence of the Middle East, especially the Arabian Peninsula, with the return of students from Arabia, institutions funded by Saudi Arabia, and transnational Islamic movements, cannot strengthen the assumption of a conservative turn.This is because recently, there has also been a lot of confrontation from the traditionalist community to return to being critical and mediocre towards Arab groups that have power and authority in Indonesia.It is also strongly criticized that there is no need for the Arabization of Islam in the context of Indonesian Islam (Liddle 1996).Thus, Muhammadiyah and NU do not stop cleaning up the influence of Islamists, Salafists, and fundamentalists with the assumption that they should not exist in multicultural Indonesiawith many religions and beliefs that are still maintained today.On the other hand, the activities of the two most prominent organizations, NU and Muhammadiyah, also fall into the spectrum of religious authority contestation between traditionalists and Arabs, who have played a significant role in Indonesian sociocultural society for some time (Barton et al. 2021).

D. CONCLUDING REMARKS
As a result, this paper assumes that the traditionalist authority centred on NU is undeniably powerful.Indonesian Islam the motives and meanings, and symbolic interactions of the Hijrah Youth movement, while the second article analyses the religiosity of hijrah youth in the Shift community at the Great Mosque of Trans Studio Bandung.Another article titled "Hijrah According to the Islamic State: An Analysis of Dabiq" (Uberman and Shay 2016), and article "Gerakan Hijrah Dan Konstruksi Emosi Keislaman di Perkotaan" (Fuad 2020), only focuses on discussing the Hijrah discourse and contrasts it with the construction of urban Muslim Islamic emotions as a reflection of the influence of the widespread hijrah movement in Indonesia, especially in urban areas.As for the conservative theme in the Indonesian Islamic landscape, there are several articles, such as "Examining the Growth of Islamic Conservatism in Indonesia the Case of West Java" (Lanti, Akim, and dermawan 2019), and article "Conservative Turn?Religion, State and Conflict in Indonesia (Hamayotsu 2014), which reviews in general about the style of Indonesian Islam which leads to the term conservative.Whereas pinnacle, the author focuses more on how UHA, with its Hijrah Youth after he changed direction, his preaching by joining a traditionalist authority such as Nahdlatul Ulama.Furthermore, this article is different from the previous article because it tries to clash the authority of the UHA with the traditionalist authority, which has experienced a lot of fragmentation.According to Martin van Bruinessen, the Conservative Turn occurred around 2005 in the mainstream of Islam in Indonesia, finding its momentum with the birth of new authorities in the form of new Ustaz with millions of followers on social media and congregations in certain areas.This further strengthened the rejection of modernist and liberal views that Muhammadiyah and NU have always supported (Hamayotsu 2014).Therefore, this article aims to examine the responses of UHA's followers after she changed the direction of her proselytizing by becoming part of NU, which has a strong traditionalist authority in the Indonesian Islamic context.Furthermore, the urgency of this research is to examine the relationship between UHA's followers and nonfollowers, UHA herself, and by tracing the responses after she became part of the traditionalist authority.This is to determine the position of the UHA and the traditionalist authorities in Indonesia today.Regarding Islamic sociology, Hanan Attaki's entry into the NU organization is equivalent to strengthening the assumption that Indonesia's traditionalist authority is unshakable.In contrast, religious authority refers to the influence and leadership recognized by individuals or community groups.Although with the existence of social media, traditionalist religious authority has experienced fragmentation and new challenges due to the birth of religious figures from various circles and even certain individuals, such as UHA itself, traditionalist relations that form the authority of Indonesian Islam can still play an important role in shaping beliefs, religious practices, and norms in Islamic communities.According to the author, this culminates in the "conservative turn" itself.UHA's existence proves this as a young Ustaz, and by utilizing social media such as Instagram and YouTube, she managed to become a figure of high authority, especially among young people born in an urban Islamic environment and never being a radically violent movement.The confusion in identifying between the 'salafiyah' of Islamic boarding schools and the 'salafiyah' movement originating from Saudi Arabia because the connotation of naming both is al-salaf al-salih which means 'the pious predecessors, namely the first three generations of Muslims at the time of the Prophet Muhammad'.However, it needs to be emphasized that the 'salafiyah' movement originating from Saudi Arabia in religious practice is very opposite to the practice of Islam in Indonesia(Bruinessen 2008).In the development of Islam both in Indonesia and in otherIslamic countries, the term 'conservative' has come to be recognized in a variety of recent phenomena, particularly as normative and practical issues stemming from Islamic texts and questioning the literal and exclusive adherence to sharia (Islamic moral ethics, and the adaptation of a more literal understanding of Islam in Indonesia's political and legal structures) (Kurzman 2002).
rejected by PCNU Situbondo, precisely at the Islamic Boarding School in Sukerejo.The rejection was because UHA was considered one of the HTI administrators officially disbanded by the government.The denial of UHA continues for a variety of different reasons.The rejection continued in other cities, such as Sidoarjo, which did not get permission from the local government.Next, in the Sumenep District, it was rejected because it did not get permission from the Sumenep Police and the GP Ansor in Bondowoso.The rejection was primarily based on the reason that UHA is part of HTI (Narasi.tv2023).

Figure 1 .
Figure 1.News of USA's pledge of allegiance to NU Figure 2. UHA wearing a T-shirt with the image of NU Founder Muhammad Hasyim Asy'ari on Instagram is commonly divided into two significant currents: modernists or reformists like Muhammadiyah and traditionalists like NU.As a result, the conservative turn trend that began outside the two major organizations has already started to return to the mainstream, which can be part of Muhammadiyah or NU, such as UHA, which chose to be part of NU.UHA who have chosen to join NU, like traditionalists, should appreciate and practice the commemoration of the Prophet's Maulid, dhikr in a congregation or reading poems praising the Prophet, haul, or observance of the death of a respected person, pilgrimage to the graves of scholars, and many other practices.As the author assumes, the UHA's entry into NU circles can be attributed to several factors.The author assumes that the UHA expanded its influence by emphasizing the concept of Hijrah in its preaching.This strategic move aims to counter past rejection in areas in East Java due to disagreements with NU.Despite the potential for sincere intentions, past conflicts may impact UHA's future proselytizing efforts.In addition, allying with NU provides strategic advantages, attracting thousands of UHA devotees and fostering collaboration with HTI followers, artists, and young migrating individuals.This collaboration can contribute to the natural conversion of Hijrah youth, gradually reducing the influence of politically motivated right-wing Islamic proselytizing.Based on two social media platforms, Instagram and YouTube, the various responses or comments divided into three categories, cynical remarks, neutral comments, and supportive comments, indicate that UHA's entry into NU has generated a lot of debate.Because UHA has entered the traditionalist circle, some are very supportive, some are mediocre, and some are cynical.All Transformative Shifts in Religious Affiliation: Analyzing Social Responses to Ustaz Hanan Attaki's Transition From Individual Authority to Nahdlatul Ulama (NU) Membership in Indonesia (Hamayotsu 2014)ianto 2021).Although it cannot be denied that the term conservative is not a permanent term, but rather a label that can be applied to various Muslim groups that have efforts to exclude others, monopolize the truth, and judge the beliefs of other groups that have this connotation, for now, are referred to as Islamic conservatives.That is, conservative Islam is a static label and not a sunnatullah (given) but part of an evolving process between religion, society, politics, and the state(Hamayotsu 2014).Night City Rally, Less Waste, Shift Pemuda Hijrah Lazis, and Shift Pemuda Hijrah Care.Of the many programs held by Shift worshipers, routine studies are the most anticipated program.This is because, in routine studies, they can get religious knowledge from lectures delivered by Ustaz Hanan Attaki.The routine study will later be recorded and made into content distributed via Transformative Shifts in Religious Affiliation: Analyzing Social Responses to Ustaz Hanan Attaki's Transition From Individual Authority to Nahdlatul Ulama (NU) Membership in Indonesia Martin van Bruinessen maps the term conservative as follows: "The term "conservative" refers to the various current phenomena that reject modernist, liberal, or progressive re-interpretations of Islamic teachings and adhere to established doctrines and social order of Islam.Conservatives notably object to the idea of gender equality and challenges to established authority, as well as to modern hermeneutical approaches to scripture.There are conservatives among traditionalist as well as reformist Muslims (i.e., in Nahdlatul Ulama as well as Muhammadiyah), just as there are liberals and progressives in both camps (Bruinessen 2013)."This conservative term indicates a shift in the face of Indonesian Islam from a more liberal, tolerant, and open-minded discourse of Islam to an intolerant, extreme understanding of Islam and the desire of Muslims to live under the umbrella of Islamic law as a whole.This new face of Indonesian Islam will be found in many cases of intolerance, from the prohibition of the construction of houses of worship other than Islam to the denial of each other, even among Muslims themselves.Thus, by definition, the term conservative is very broad and general.Still, it is basically based on a strong rejection of interpretations of Islamic doctrine, such as bid'a, over human interpretations and fundamentalist interpretations of the correct manhaj method of practising human interpretation of Islam, which is often considered bid'a, and the method of interpretation of the manhaj are the main reasons for the emergence of conservatives, who consider that there is a discrepancy in the practice and teachings of Islam itself.Therefore, the existence of conservative Islam in Indonesia is a challenge and a threat to the continued existence of Indonesia as a multi-religious country.Conservative Islam will have a significant impact on social, cultural, and political conditions.The threat of conservative Islam is feared to push Indonesia into the pit of exclusivity and away from the inclusiveness that has characterized Indonesian Islam (Sebastian, 2. UHA and the Youth Hijrah (Shift) Ustaz Hanan Attaki was born on December 31, 1981, with the full name Tengku Hanan Attaki, in an area that is very famous and strong with its Islamic religiosity, namely Aceh.He initially received his education at the Ruhul Islam Islamic Boarding School in Banda Aceh.Then, he received a scholarship and continued his education to a higher level, precisely at Al Azhar University, Cairo, Egypt.At Al Azhar, he studied at the Faculty of Ushuluddin and majored in Tafsir al-Quran.On the other hand, he was also active with Islamic issues and was once the editor-in-chief of the Salsabila bulletin.On the other hand, he has many achievements in the field of Tilawatil Quran.While in Egypt, he has also tried many businesses, such as selling meatballs, jockeying to Hajar Rasward for pilgrims, and many other companies.Before returning to Indonesia, he married a woman from Bandung and went to Bandung to join his wife, Haneen Akira.She found a job with (Akmaliyah 2020).In Bandung, she worked as a teacher at Habiburrahman Qur'an Tafsir School (STQ) and Jendela Hati and patience, and soul mates.There are many exciting themes in language that young people understand.Hanan Attaki also has a YouTube account under the name Hanan Attaki.In addition to many video lectures, there are also travelling vlogs interspersed with Islamic values.This method of da'wah is very effective in embracing young people to get the impression that studying Islam is not rigid, not scary, but fun.So, the youth are interested in participating in the religious activities of UHA and Hijrah Youth (Dilawati et al. 2020).While in Bandung, UHA founded the Hijrah Youth movement in March 2015 as a medium for da'wah.UHA and his friends founded this movement to invite as many young people as possible to return to studying Islam.Therefore, Hijrah Youth does not only dwell at one point or one place, namely at the Trans Studio Voice of Youth, Sempatkan Berkingat, Tarbiyah, Teras Tahfizh, Ngabuburide, Nongkrong Bareng UHA (Ustadz Hanan Attaki), Bandung is a city more associated with the nationalist movement than the Islamic movement.Although the Islamic Union (SI) was first established in Bandung in 1913, it still did not change the image of Bandung, whose community base is very moderate, nationalist, and not religious because the influence of SI itself at that time did not affect the social reality in Bandung at that time.But with the existence of the Hijrah Youth in Bandung Transformative Shifts in Religious Affiliation: Analyzing Social Responses to Ustaz Hanan Attaki's Transition From Individual Authority to Nahdlatul Ulama (NU) Membership in Indonesia Hijrah phenomenon is not only followed by the youth but also by Indonesian artists.The massiveness of the Hijrah phenomenon was evident at the HijrahFest event, which was attended by tens of thousands of participants held at Fam Company at the end of 2019.At the HijrahFest event, well-known preachers for urban circles such as Abdul Somad, Adi Hidayat, Salim Fillah, Felix Siauw, and the most important-in the context of this article-is Hanan Attaki's (UHA) support for the event (Fuad 2020).Thus, the phenomenon of Hijrah, which is inseparable from UHA's Hijrah Youth, has many views in assessing its current existence, one of which is the assumption of the strengthening of Islamic revivalism Dar al-Harb, on the other hand, refers to an area under the control of infidels who are at war with Islam and are likely to antagonize the Muslims residing in that country (Uberman and Shay 2016).
(Amna 2019)et al. 2021eligiosity in Indonesia, especially in urban Bandung, which manifests in various patterns and lifestyles.The(Murkilim 2017), the commodification of religious rebranding of Islam(Fuad 2020)to that which resonates with this article, namely the conservative turn in the face of Indonesian Islam(Sebastian et al. 2021).The various views on the phenomenon of Hijrah are inseparable from the connection to the transnational ideological currents growing in Indonesia through social media and many other media.On the other hand, the word Hijrah stems from the Hijrah of the Prophet Muhammad SAW from Mecca to Medina to spread Islam with his preaching.But at this time, the concept of Hijrah is understood more broadly regarding several phenomena, such as the link to Hijrah in Salafi interpretation, that Muslims are obliged security in their own country.Second, the country must be ruled by a Muslim ruler.Third, the government has a common border with various Muslim countries.realizeMuslimswhowere"backto nature."In the current Indonesian context, Hijrah Youth represents the identity of Islamic movement groups such as Salafi, HTI, and other tarbiyah groups(Amna 2019).In more subtle language, groups such as Pemuda Hijrah or other groups are associated with hijra movement groups such as Hizbut Tahrir Indonesia (HTI), tarbiyah, and salafiyah, which use da'wah methods and techniques that attract young people.In the context of this article, Pemuda Hijrah, led by UHA, is also a group that targets young people with da'wah methods that urban people favour.The Youth da'wah method is built on the vision of the movement to gain a lot of merit without leaving the culture of modernity.Hijrah Youth activities are divided into two ways, namely direct activities held at Al-Latif Mosque, Trans Studio Mosque, and online-based activities through Instagram, YouTube, and various other modern platforms (Setia and Dilawati 2021).Likewise, other accounts include Hijrah Santun, Berani Hijrah, Hanan officially became part of Nahdlatul Ulama.As in UHA's statement after officially becoming part of NU: "Alhamdulillah, tonight is the best night of my life since my mother gave birth to me.Because for a believer he is born twice, first his body by his biological parents, secondly his spirit is born by his teacher or murshid," Hanan Attaki was quoted as saying on NU Jatim's official website (11/05/2023), a statement he freely admits to interpreting.4.I, UstazHanan Attaki, declare that I genuinely dhohiron wa bathinan accept the system of state, nation, NKRI, which is based on Pancasila and the 1945 Constitution, with the guidance of scholars, Habib from Ahlussunnah wal Jamaah.
Transformative Shifts in Religious Affiliation: Analyzing Social Responses to Ustaz Hanan Attaki's Transition From Individual Authority to Nahdlatul Ulama (NU) Membership in Indonesia about NU, together with colleagues, preachers from HTI followers, artists, and young Hijrah people.The UHA has a long history of involvement in Islamic da'wah and is influential.Lastly, there will Our stance is not about NU or not NU.But once again, it is related to his recitation.As long as the community needs it, does not make noise, is accepted by the community, it is fine,""We are friendly with all.We are good friends even with friends across religious organizations.We take care of each other for the integrity of NKRI.We are committed toNKRI"(www.detik.com2023).
Sunda Wiwitan and several other religions (Widiawaty, Dede, and Ismail 2019).UHA and Hijrah Youth are proliferating and influencing many young people, making UHA an Ustaz figure with popularity and authority over his followers.
Transformative Shifts in Religious Affiliation: Analyzing Social Responses to Ustaz Hanan Attaki's Transition From Individual Authority to Nahdlatul Ulama (NU) Membership in Indonesia Transformative Shifts in Religious Affiliation: Analyzing Social Responses to Ustaz Hanan Attaki's Transition From Individual Authority to Nahdlatul Ulama (NU) Membership in Indonesia