Al-Jami'ah - Journal of Islamic Studies (Islamic University Sunan Kalijaga Yogyakarta)
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The Adaptation and Cooperation of Minority Muslims in Russian History
Get PDFThe present essay examines the common approach in reading the relationship between Muslims and Russian society as if they were bound by perpetual conflict. Following this angle, historians argue that the Russians underwent long term conflict with Muslims and claim that the Russians have suffered more than any other people in facing the hostile world of Islam. Some also argue that Muslims were completely subdued by the Russians due to Islam’s incompatibility with the secular and atheist Soviet regime. A careful survey of literature on the history of Muslims in Russia, however, does not always lead to the conclusion that the two sides were in continuous conflict. In fact, aside from conflict and subjugation, both Russians and the Muslims enjoyed a considerable level of peace and shared a similar attitude of flexibility in mutual cooperation. Given the extent of flexibility of Muslims in their encounter with the Russians throughout the Czar and the Soviet regimes, I argue that contemporary scholars have scaled down the dynamic of both Russian and Muslims intellectual articulations in relation to modern politics as well as to the internal relationship between the two sides, and that the relationship between them can be written as other than perpetual conflict.[Artikel ini mengulas hubungan Islam dan Rusia yang kerap dijelaskan dalam konteks relasi saling bertentangan. Dari cara pandang demikian, ahli sejarah kerap berpendapat bahwa konflik antara keduanya sudah terjadi lama dan orang Rusia adalah korban paling parah yang diakibatkan kebrutalan Islam. Semantara itu, ahli sejarah lainnya berpendapat bahwa orang Islam sepenuhnya terjajah oleh kekuasaan Rusia karena Islam tidak cocok dengan sistem sekuler dan ateis Soviet. Jika dibaca literatur mengenai sejarah Islam di Rusia, maka relasi konfliktual antara keduanya tidak sepenuhnya benar. Faktanya, terlepas dari konflik dan penaklukan, baik orang Rusia dan umat Islam dapat hidup secara damai dan fleksibel dalam kehidupan sosial mereka. Dengan menjelaskan fleksibelitas relasi antara Muslim dan Rusia pada masa kerajaan Rusia dan rejim Soviet, penulis berargumen bahwa kebanyakan ilmuwan kontemporer menyederhanakan relasi Islam dan Rusia dalam konteks politik modern serta relasi internal antara keduanya, karenanya relasi Islam dan Rusia perlu dijelaskan secara seimbang bahwa relasi konflik antara Islam dan Rusia tidak sepenuhnya benar.
Islam and Local Politics: In the Quest of Kyai, Politics, and Development in Kebumen, 2008-2010
Get PDFThe involvement of kyai (religious teacher) in political affairs has become prominent after the Indonesia reformation. With his charismatic images and long-maintained religious authority, kyai has amount of capital to easily enroll his self into politics without significant barriers. This becomes more evidence in the Indonesian political sphere after the reformation as the number of kyais serving as leaders in bureaucracy is increasing. However, their inclusion in politics does not always lead to the birth of greater impact on public policy. During the leadership of kyai in the governmental body, Kebumen -as a case study discussed in this article- has experienced late development, indicated by lessening development in terms of public infrastructure and social services.[Keterlibatan kyai dalam politik muncul secara masif sejak bergulirnya reformasi. Dengan kharisma dan otoritas keagamaan, kyai memiliki modal penting untuk terjun dalam politik tanpa kendala berarti. Inilah yang menjadi sangat jelas terkait peran kyai dalam politik, utamanya dengan semakin banyaknya jumlah kyai yang menjabat sebagai pimpinan birokrasi. Sayangnya, keterlibatan mereka kerap tidak menyebabkan lahirnya kebijakan publik yang relevan. Pada masa pemerintahan kyai sebagai bupatinya, Kebumen -yang menjadi lokus tulisan ini- mengalami ketertinggalan dalam pembangunan. Ini setidaknya ditandai dengan semakin melemahnya infrastuktur publik dan pelayanan sosial.
Indonesian Muslims’ Discourse of Husband-Wife Relationship
Get PDFIslam as the majority religion in Indonesia has important influence on its adherents, including in the matter of husband-wife relationship. This paper aims at discussing Indonesian Muslims’ discourse of husband-wife relationship. In Indonesia, Muslim women are mainly accustomed to stay at home, to respect and to obey their husbands. This construction of women’s domestication and subordination is usually based on the two most frequently quoted hadiths: (1) on the curse of angel for women who refuse to have sex with their husband; and (2) on the woman whose parent enters paradise because of the woman’s obedience to her husband. The two traditions are commonly used to justify this construction of husband-wife relationship. However, since the coming influence of global Muslim feminism in Indonesia in the early 1990s, this traditional construction of husband-wife relationship has been criticized by the emerging Indonesian Muslim feminist scholars whose works have provided new perspective on the discourse of husband-wife relationship. Different from the mainstream perspective which tends to domesticate and subordinate women, the new perspective gives position to women and should be treated as equal partner of their husband.[Islam sebagai agama mayoritas di Indonesia berpengaruh besar dalam keseluruhan aspek kehidupan pemeluknya, tidak terkecuali dalam aspek hubungan suami-istri. Artikel ini mendiskusikan diskursus relasi suami-istri yang dilontarkan oleh pemikir Islam di Indonesia. Di Indonesia, perempuan Muslim kerap ditempatkan dalam ranah domestik saja, dituntut untuk menghormati dan mematuhi suami mereka. Cara pandang domestifikasi dan subordinasi perempuan tersebut biasanya didasarkan pada hadis mengenai murka para malaikat kepada perempuan yang menolak ajakan berhubungan badan para suami dan hadis yang menceritakan kisah orang tua seorang istri yang tunduk terhadap perintah suaminya. Namun, sejak dekade 1990an, ketika feminisme global diperkenalkan, konstruksi tersebut dikritik oleh sebagian kalangan akademisi feminist Muslim, yang karya-karyanya mengetengahkan perspektif baru mengenai diskursus hubungan suami-istri. Berbeda dengan perspektif mainstream, perspektif baru ini menempatkan perempuan pada posisi yang sejajar dengan suami mereka.
Religious Networks in Madura: Pesantren, Nahdlatul Ulama, and Kiai as the Core of Santri Culture
Get PDFThis paper addresses three institutions in Madurese santri culture: the pesantren (Islamic traditional education system), the Nahdlatul Ulama, and the kiai (tradisional Islamic authority). These three elements have characterised and become central part of both Islam and politics in Madura. The issues are raised in this paper: the nature of pesantren, the role of Nahdlatul Ulama, and kiais within the whole tradition of santri Islam in Madura. How does each of these elements form relationships with the others? These questions lead to answer the main question: Is Islam in Madura different from Islam in other places in Indonesia? Today, it seems clear that despite their rather changed perceptions of modern education, Islamic associations, and men of religion, Madurese people continue to preserve their sacred values, as the main three elements of the santri culture in Madura which have had a great influence on society, in both religious and worldly domains. The people share the view that Islamic law (shari’a) is fundamental to daily life and thus must be integrated in all aspects of life. However, like Islam in other places in Indonesia, the characteristic of Islam in Madura emphasizes primarily, but not exclusively, on aspects such as mysticism and local cultures.[Artikel ini menjelaskan tiga elemen penting budaya santri yang melekat pada masyarakat Madura, yaitu pesantren, mewakili elemen pendidikan Islam tradisional, Nahdlatul Ulama, mewakili organisasi Islam, dan kiai, merepresentasikan tokoh Islam. Ketiga elemen tersebut berjalin-kelindan dan membentuk relasi yang kompleks antara Islam dan politik sebagaimana dipraktikkan dalam masyarakat Madura. Dua persoalan penting yang hendak dijawab melalui artikel ini yaitu bagaimana karakter pesantren, Nahdlatul Ulama, dan kiai yang menjadi dasar Islam-santri di Madura dan bagaimana ketiga elemen tersebut saling terkait satu sama lain. Persoalan ini kemudian mengantarkan pada pertanyaan penting lainnya, yakni apakah Islam di Madura memiliki karakteristik dan bentuk yang berbeda dengan Islam yang hidup di wilayah lain di Indonesia? Sampai sekarang, meski masyarakat Madura mengalami pergeseran dalam menilai pendidikan modern, organisasi Islam, dan ulama, mereka masih tetap mempertahankan nilai-nilai sakral agama. Ini bisa dibuktikan dengan kuatnya pengaruh pesantren, Nahdlatul Ulama, dan kiai dalam urusan agama dan duniawi. Masyarakat Madura meyakini bahwa syariat Islam sangat penting dan perlu diterapkan dalam keseluruhan aspek kehidupan mereka. Namun, seperti Islam di wilayah lain di Indonesia, Islam di Madura juga sangat dipengaruhi oleh tasawuf dan budaya lokal.
Gendering the Islamic Judiciary: Female Judges in the Religious Courts of Indonesia
Get PDFCompared to other Muslim countries, Indonesia has been the forefront, if not the frontrunner, in welcoming women to occupy a position as judges at the Islamic court. Despite few Indonesian women were already sitting at Islamic courtrooms and hearing cases on family law issues as early as in 1960s, it was only in 1989 that Indonesia fully accommodated female judges at the religious courts. From this onwards, female judges were recruited more than ever and began accessing a number of rights and positions like their male counterparts. This paper discusses female judge and women litigants at Islamic courts of Indonesia. This paper not only discusses the way in which women were recruited to be judges at the Indonesian Islamic courts, but also explores some factors leading Indonesian women to engage in the judicial practice. In addition, this paper looks at the way in which female judges exercise their authority to protect rights of disadvantaged women litigants. This paper argues that despite female judges have the same skills in interpreting law as their male colleagues do and that they have to some extent better gender sensitivity, they unfortunately have not maximised utilising these legal skills for the benefits of women litigants.[Dibandingkan dengan negara-negara Islam lainnya, Indonesia telah menjadi garda depan –jika tidak disebut pelopor– dalam mengangkat perempuan sebagai hakim di Pengadilan Agama. Meski pada decade 1960-an sejumlah perempuan sudah menduduki jabatan hakim dan telah menyidangkan kasus-kasus keluarga di Pengadilan Agama, hanya pada tahun 1989 pengangkatan perempuan pada Pengadilan Agama ditegaskan secara formal dan legaal oleh pemerintah Indonesia. Sejak saat itu, jumlah hakim perempuan di pengadilan agama meningkat dan mereka memiliki kesemepatan untuk memperoleh hak dan posisi penting di Pengadilan Agama, sejajar dengan hakim laki-laki. Artikel ini mendiskusikan keterlibatan perempuan, baik sebagai hakim maupun pihak yang berperkara, di Pengadilan Agama. Tidak hanya menjelaskan bagaimana perempuan direkrut sebagai hakim di Pengadilan Agama, artikel ini juga mengulas faktor-faktor penting yang mendorong keterlibatan perempuan dalam praktek peradilan. Selain itu, juga dijelaskan peran hakim perempuan dalam melindungi hak para perempuan yang berperkara di pengadilan. Penulis berkesimpulan bahwa meski para hakim perempuan memiliki kompetensi yang sama dalam memutus perkara seperti para hakim laki-laki dan dalam batas tertentu memiliki sensitifitas gender yang lebih kuat ketimbang laki-laki, peran mereka masih terlihat belum maksimal, terutama dalam memberikan perlindungan terhadap pemenuhan hak-hak perempuan.
On the Absence of ‘Fragrant Film’: Changing Images of the Author in Indonesia
Get PDFA more varied and plural image of ‘the author’ has emerged during the past decade, brought about by subsequent literary trends including Islamic women’s writing and ‘teen-lit’ written by and for teenagers. ‘sastra wangi’ (fragrant literature) was a popular media label used to describe the controversial work of young female authors writing during the early ‘reformasi’ period. One decade on, we are seeing film adaptations of such work, none of which have provoked a comparable level of furore. The absence of any kind of ‘fragrant film’ discourse denigrating the femininity of the narratives reveals a shift in public discourse around authorship in contemporary Indonesia. This article uses close textual readings, media discourse analysis and ethnographic audience research to examine the relationship between such trends, and the ways in which young Indonesians engage with popular narratives.[Munculnya penulis-penulis muda pada beberapa dekade terakhir di Indonesia dengan beragam citra masing-masing telah mendorong lahirnya tren baru dalam dunia sastra, termasuk tulisan-tulisan muslimah dan sastra remaja yang ditulis oleh dan untuk remaja. Tren tersebut salah satunya memunculkan apa yang kemudian populer dengan istilah ‘sastra wangi’, istilah yang digunakan untuk menyebut karya-karya sastra yang memicu kontroversi dan ditulis oleh penulis perempuan pada masa awal era reformasi. Pada satu dekade berikutnya, beberapa karya sastra tersebut diadaptasi dalam bentuk film. Namun demikian, film yang diproduksi tidak memicu kontrovesi, tidak seperti halnya ketika karya sastra itu pertama kali ditulis. Absennya perdebatan dan kecaman terhadap ‘film wangi’ mengindikasikan pergeseran dalam perdebatan publik mengenai ‘kepengarangan’ di Indonesia kontemporer. Artikel ini didasarkan pada pembacaan tekstual, analisis wacana media, dan riset audien secara etnografis untuk mengungkap hubungan antara tren-tren sastra di atas dan bagaimana sikap anak muda Indonesia terhadap sastra-sastra populer tersebut.
The Condition of Jewish Minority in Medieval Egypt: A Study of Jewish Ṣūfī’s Tractate al-Maqālat al-Ḥawḍiyya
Get PDFDuring the reigns of Ayyūbids and Mamluks, a group of Jews developed a distinct Jewish spiritual system. The aim of this endeavor was to initiate spiritual renewal. The notable feature of the movement is the incorporation of substantial Ṣūfī elements into its spiritual system. By this unique feature the group might be tentatively called “Jewish Sufism.” This article explores the posture of this group and its understanding of Jewish diaspora and exile, particularly with regards Jewish minority status under Muslim rulers. As a study case, it focuses on the analysis of a Jewish Ṣūfī’s tractate entitled al-Maqālat al-Ḥawḍiyya (The Treatise of the Pool) written by ‘Abd Allāh ibn Ibrāhīm ibn Maymūn (1228-1263/65), the grandson of the prominent medieval Jewish philosopher and community leader (ra’īs al-yahūd), Mūsā ibn Maymūn (Moses Maimonides, 1135-1204). The article further argues that the tractate reflected Jewish struggle as minority under Islamic rulers and the contemporary socio-political upheaval. Besides the spiritual renewal, the discipline it endorsed was a way to cope with this minority status as well. Furthermore, the absorption of Sufism into Jewish spirituality may indicate a more dynamic interaction between Jews and Muslims in this period.[Pada masa pemerintahan dinasti Ayubi dan Mamluk di Mesir, sekelompok anggota komunitas Yahudi mengembangkan wacana spiritualitas yang unik demi pembaharuan hidup rohani mereka. Keunikan kelompok ini adalah karena dalam wacananya menyerap unsur-unsur Sufisme Islam. Gejala ini karena itu disebut Sufisme Yahudi. Artikel ini mengeksplorasi keberadaan kelompok tersebut dan pemahaman mereka akan diaspora Yahudi, terutama dalam kaitannya dengan kondisi minoritas mereka. Sebagai studi kasusnya adalah traktat spiritual bertajuk al-Maqālat al-Ḥawḍiyya (Traktat tentang Kolam) yang ditulis oleh ‘Abd Allāh ibn Ibrāhīm ibn Maymūn (1128-1263/65), cucu dari filsuf dan pemimpin Yahudi Abad Pertengahan (ra’īs al-yahūd), Mūsā ibn Maymūn (Moses Maimonides, 1135-1204). Artikel ini mengungkapkan bahwa karya tersebut mencerminkan pergumulan kaum Yahudi sebagai minoritas dan ketegangan sosio-politis yang mereka alami. Disiplin rohani yang disarankannya juga dimaksudkan untuk mengatasi status minoritas tersebut. Lebih dari itu, penyerapan unsur Sufi ke dalam spiritualitas Yahudi ini mendorong ke arah hubungan Yahudi dan Muslim yang lebih dinamis pada masa itu.
Editorial: Islam in Asia and Europe
Get PDFThe subjects of discussion in this edition of Al-Jāmi‘ah are mostly modern Indonesia with the exception of Al Makin’s paper on early Islam and Miftahurrohim N. Sarkun on classical Islamic jurisprudence. To begin with, Nina Nurmila overviews the extent to which modern Indonesian Quranic and tradition exegetes gives new meaning to the basic sacred text of Islam. Indeed Nurmila finds that the issues of gender have attracted the attention of Indonesian intellectuals, who argue for gender equality and men’s and women’s equal role both at home and work. In fact, many Indonesian exegetes reject the inferiority of women at home with regard to conventional understanding that men are seen superior in domestic leadership. Pribadi, on the other hand, highlights the identity of Madurese in relation to the way in which santri culture always revives in this island. According to Pribadi, the main components in the Madurese culture and politics are kiai or ulama (religious leader), pesantren (traditional Islamic boarding school), and NU (Nahdlatul Ulama, the biggest Islamic organization in Indonesia). These factors always played critical role from the Dutch colonial time down to the reform period. At the same time, the Madurese never lose their traditional ethnic values and traditions
Fasting in Countries Where The Day is Very Long or Very Short: A Study of Muslims in the Netherlands
Get PDFRamadan falls both during winter and autumn months, when the days are cool and short, and spring and summer months, when the days are long and hot. Fasting in areas where the climate is extremely hot and the day is more than twenty hours is a double hardship that can be a dangerous assault on physical condition. In contrast to that, fasting in areas where the day is very short is, to some extent, like an interval between breakfast and lunch or between lunch and dinner. This article, therefore, intends to discover how Muslims in the countries where the day is either very long or very short deal with the problem of the fasting time. This research is based on the practices of some Muslims in the Netherlands with a variety of countries of origin. This article attempts to answer the following questions: How did they manage their fasting time in the summer or when the day is very long? How did they manage their fasting time in the winter or when the day is very short? What kind of fiqh book or fatwā did they use as reference? Did they think that fasting obligation was dangerous for their health when the day was very long?[Bulan Ramadan bisa tiba pada musim dingin dan musim gugur, ketika siang hari pendek dan sejuk, tetapi Ramadan juga bisa tiba pada musim semi dan musim panas, ketika siang hari sangat panjang dan panas. Puasa di tempat yang sangat panas dan dengan panjang siang hari lebih dari dua puluh jam adalah beban yang berat dan bisa berbahaya bagi kondisi fisik pelakunya. Sebaliknya, puasa di tempat yang siang harinya sangat pendek terasa tak seperti puasa karena ia hanya seperti interval antara makan pagi dan makan siang atau antara makan siang dan makan malam. Tulisan ini didasarkan pada penelitian terhadap praktik berpuasa orang-orang Islam di Belanda dari berbagai negara asal. Pertanyaan yang ingin dijawab dalam tulisan ini adalah: Bagaimana umat Islam Belanda melaksanakan puasa pada musim panas atau ketika siang hari teramat panjang? Bagaimana pula mereka menjalankan puasa pada musim gugur atau ketika siang hari sangat pendek? Buku fikih apa atau fatwa dari siapa yang mereka pakai sebagai dasar praktik ibadah puasa itu? Apakah mereka berpikir bahwa praktik puasa di musim yang siang harinya sangat panjang akan berbahaya bagi kesehatan mereka
From Musaylima to the Khārijite Najdiyya
Get PDFThis paper tries to reconstruct the following accounts: the defeat of Musaylima and the death of his prominent followers, and the rise of the Khārijite Najdiyya in Yamama. Moreover, this study seeks the evidence which points to the possible connection between Musaylima’s movement and the Khārijite Najdiyya. This paper highlights that many founders and prominent leaders of the Khārijites, and particularly the Najdiyya sect, came from the tribe of Ḥanīfa, to which Musaylima belonged. This, among other things, seems to have become the main impulse of attraction for the people of Ḥanīfa to join the sect. Additionally, the ‘characteristics’ and the ‘image’ of the Najdiyya reflect those of Musaylima. This leads us to conjecture that the people of Ḥanīfa, having failed to defend their prophet Musaylima and the land of Yamāma against the Medinan caliphate under Abū Bakr in the Battle of ‘Aqraba, later joined the Khārijite Najdiyya.[Artikel ini menjelaskan kekalahan Musaylima dan kematian pengikut-pengikut utamanya serta kemunculan aliran Khawārij Najdiyya di Yamāma. Melalui artikel ini, penulis membuktikan relasi antara gerakan Musaylima dan Khawārij Najdiyya. Ini bisa dibuktikan dengan mencermati fakta bahwa sebagian pendiri dan tokoh utama Khawārij, utamanya sekte Najdiyya, berasal dari suku Ḥanīfa suku yang juga menjadi asal muasal Musaylima. Kesamaan suku inilah dan beberapa faktor lainnya nampaknya menjadi daya tarik tersendiri bagi orang-orang suku Ḥanīfa untuk bergabung dengan sekte Najdiyya. Selain itu, ‘karakteristik’ dan ‘imej’ sekte Najdiyya yang menyerupai gerakan Musaylima adalah hal lain yang turut menguatkan asumsi tersebut. Pandangan inilah yang kemudian mengantarkan penulis pada kesimpulan bahwa setelah gagal mempertahankan nabi mereka, Musaylima, dan wilayah mereka, Yamāma, melawan khilafah Islam di Madinah yang dipimpin Abū Bakr, suku Ḥanīfa memilih memberontak dan bergabung dengan sekte Khawārij Najdiyya.