Al-Jami'ah - Journal of Islamic Studies (Islamic University Sunan Kalijaga Yogyakarta)
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Islam, Adat, and the State: Matrifocality in Aceh Revisited
Get PDFMatrifocality has been a rooted tradition in the social history of the community in Aceh. The principles of matrifocality have also affected on how women are positioned in the community, and the socio-gender relation within the community. The fact that Aceh has strongly associated to the Islamic values that claimed to support the paternal traditions. Apparently, the Islamic values and the local matrifocality practices juxtaposed through the roles of adat, which considered as inseparable to Islamic law or teaching, or in local term known as zat ngeun sifeut. Another point in revisiting matrifocality in Aceh in Aceh is an examination of how gender state ideology, particularly during the New Order Regime disregarded some local gender practices across some ethnics in the archipelago. Meanwhile, the state also hegemonied and promoted particular gender state ideology such as state ibuism. Nonetheless, the modernity and social changes have also contributed to the shifting of some matrifocality practices in contemporary Acehnese society. However, since the matrifocality has a strong root in the social life of the community, the principles of the matrifocality still survived until currently, although it transformed into ‘new matrifocality’ practices
Islamism in Politics: Integration and Persecution in Egypt
Get PDFThis paper tries to portray the why in which Islamism reacted to political constellation in the Egyptian context from the time of Anwar Sadat to of Hosni Mubarak. It shows that the Egyptian government from time to time often adopts a harsh policy toward any forms of extremism in the name of Islam. However, persecution led to nothing but the increase of radical Islamism. This occurred because the Islamist movement failed to integrate their ideas in the real political domain. Failure in integration to both political and social life fueled further exclusivism
Mafhūm al-Ḥadīth al-Gharīb ‘ind al-Ṭabrānī: Dirāsah Istiqrā’iyah Naqdiyah
No full textTulisan Tabarani dalam studi terakhir dari sepuluh bukunya tidak pernah menggambarkan dari Sepuluh hadits, yang tidak pernah mutlak lemah dari perawinya.Adapun hadis kesebelas, dia membuatnya menjadi sahih, dari wajah yang dia ambil, dari jalur Abdul Hamid Bin Essam Al-Jarjani, dan terkejut dengan narasi unik dari ceramah Abu Dawud Al-Tailasi, dari bagian Ibn al-Hajjaj, dan mengoreksinya karena ia mengikuti dua jalur dari Abdul Malik bin dan Ameer bin Sweid.Al-Tabarani dikejutkan oleh hadits yang ada satu kata ganti di dalamnya yang lemah, atau ini diriwayatkan oleh hadits dengan dokumen tanpa jaminan yang bertentangan dengan apa yang diriwayatkan oleh orang-orang yang dapat dipercaya, atau atas dukungannya.Dari berbagai cara, kecuali melalui belajar, Al-Tabarani menyadari sama sekali, bahkan jika Hadits adalah saksi, atau banyak bukti, dan ini berarti bahwa itu tidak menghitung bukti dalam penghakiman Hadis itu benar dan lemah, dan menunjukkan bahwa konsep keanehan absolut adalah dalam arti lemah. Dari cara dia meriwayatkannya, dan itu berbeda dengan konsep kaum modernis sejak kemunculan, bahkan sampai hari ini.
Multiple Approaches to Islam
No full textThe publication of the following articles by Al-Jami‘ah shows how rich the subjects of Islamic studies are. From contemporary to classical themes there are gaps still left. This further proves that Islam, like any other religion, as a system of belief and cultural production which serves as a context wherein textual works and norms are produced, can be approached from many dimensions. The texts, including books and other form of records, are always open to all readers, who can offer various approaches. Both classical and contemporary studies of Islam are faced with various challenges which beg more perspectives. Although classical texts seem muted, new understanding is often born, when new approaches with different perspectives are employed. Likewise, contemporary issues are of course dynamics. Studies of the current issues should flow dynamically in the way in which Muslim society progresses with an unpredicted pattern. Studies with new perspectives are always welcome
Persatuan Pemuda Muslim Se-Eropa: Its Qualified Founders, Progression and Nature
Get PDFThis article concentrates on the history of Persatuan Pemuda Muslim se-Eropa (PPME, Young Muslims Association in Europe), depicting its founders’qualifications, historical founding, and nature, which has been against practical politics, and restructure and expansion. This association remains the largest Indonesian Islam-oriented Muslim association in Europe. However, there has been little research done on this association, despite its significant contributions to the socio-cultural and religous activities of Indonesian Muslims in Europe, particularly in the Netherlands and Germany. Therefore, this article aims to fill the gap in academic research, dealing with its creation and development up till the present. To deal with this subject, a historical method emphasizing a chronological approach is applied. In addition to historical evidence, oral sources were primarily used due to the scarcity of written documents
Transnationalising Jamaah Islamiyyah
Get PDFThis article attempts to historically analyse the emergence of transnational jihadist movements in Indonesia, focusing on Jamaah Islamiyyah (JI), which is allegedly responsible for a number of terror attacks in South East Asia. The article discusses the historical background of the emergence of Jamaah Islamiyyah and its current development. It is argued that the Afghan battle-field was an important event and locus for Indonesian jihadits groups to exercise their military capabilities, establish secure bases and subsequently pave the emergence of the transnational jihadist. Through informal networks and joint operations, Jamaah Islamiyyah has become the hub for jihadist movements in Southeast Asia. It was the political opportunity of the reformation which gave way to the public appearance of Jamaah Islamiyyah as the MMI demonstrated, but it also brought the consequence of a split among JI activists. The split reappears when the MMI was becoming involved in politics, and the resignation of Ba’asyir from the top position of the MMI in 2008 exemplifies the turning point to the ideological foundation of JI as the Pedoman Umum Perjuangan Jamaah Islamiyyah (PUPJI) prescribed
Islamism, Government Regulation, and the Ahmadiyah Controversies in Indonesia
Get PDFOver the past three decades, Ahmadiyah has been at the center of one of the most significant controversies within the Indonesian Muslim community, particularly after the issuance of MUI’s (Majelis Ulama Indonesia/The Council of Indonesian Ulama) Fatwas in 1980 and 2005 respectively. This paper undertakes a discussion of Ahmadiyah, reviewing its initial contacts with several Muslim organizations such as Muhammadiyah and Syarikat Islam, its roles in disseminating the idea of progressive and modern Islam among Muslim scholars in 1940s to 1960s. The second part will review internal and external factors contributing to the issuance of MUI Fatwa 1980 in the light of preserving orthodoxy within the Indonesian Muslim community. It will also highlight in brief the government response toward the Ahmadiyah’s case. The last part focuses mainly on the Fatwa 2005 and its impact on the more strained relationships within the Muslim community in Indonesia. It will examine socio-political conditions before and after the Fatwa 2005 in light of the steady rise of a new model of Islamism in Indonesia and the conservative shift within the MUI itself, particularly after the downfall of the New Order’s regime in 1998. The arguments ‘pro and contra’ Fatwa 2005, as well as the ‘awkward position’ of the new government on this issue, will be analysed in detail
The Economic Factors of the ‘Abbasid Decline During the Buwayhid Rule in the Fourth/Tenth Century
Get PDFAbbasid caliphate in the fourth/tenth century suffered from a sharp economic decline. This was the result of several factors, mainly civil wars, the Zanj and Qarmatian revolts, political interference by the Turkish and Daylamite soldiers, military iqta‘ and the activity of the ‘ayyarun. The civil wars had a destructive effect on the city of Baghdad and its citizens, ruined most of the land and caused a devaluation of dirham and dinars. The revolts of the Zanj and Qarmatians paralyzed trade in southern Iraq leading to a stagnation of currency and the banking system and a decrease in financial activity. The involvement of the Turkish and Daylamite soldiers in politics, and rivalries among them to gain power, led to the devastation of canals, dams and consequently ruined the agricultural sector. In addition, the introduction of military iqta‘ during this period resulted in the damage of cultivated lands due to their excessive exploitation and abandonment of their irrigation system. Finally, the activities of the ‘ayyarun in looting merchants' goods, burning many houses, and killing people, inflicted considerable loss on the merchants, encouraging the latter to leave Baghdad and do business in other cities
The Education of Indonesian Shi‘i Leaders
Get PDFAmidst the Sunni majority in Indonesia, there exist a small number of Shi`i adherents that have increased quantitatively and qualitatively since the Iranian revolution of 1978-1979. To see the Shi`i community as a monolithic entity is misleading. In fact, this community is comprised of several groups that may not be united under a recognised single leader. Leadership in a community results partly from education, although the degree and extent of its influence remain questionable. In this regard, this article aims at analysing the education of Shi`i leaders in Indonesia. What types of education did they experience? In terms of education backgrounds, Shi`i leaders may be classified into the ustadhs and intellectuals. The ustadhs are those educated in institutions of Islamic learning and the majority are alumni of hawza ‘ilmiyya (colleges of Islamic learning) in Qum, Iran. Since the establishment of the Islamic Republic of Iran in 1979, the number of Indonesian students studying in Qum has increased significantly and the hawza ‘ilmiyya of Qum have been very important in producing the Shi`i ustadh in Indonesia. On the other hand, the intellectuals are those who have graduated from secular universities but received religious instruction in non-formal education institutions. Although education is an important factor contributing to leadership, other factors have to be considered such as scholarship in religious sciences, involvement in da‘wa and education activities, leadership experience in education and socio-religious institutions, as the case of Jalaluddin Rakhmat has shown
An Example of Neo-Tarekat in Bandung, Indonesia
Get PDFAt present, several tarekats surfaced in the urban centers of Indonesia and continued to perform as a vehicle of social and cultural cohesion. The emergence of these so-called neo-tarekats (neo-sufi mystical orders) introduced rational reference to the sacred texts and Islamic law and rejected the close association between tarekats and the veneration of saints and holy places as generally known as silsilah in the old version of tarekats. This article depicts a close look at of Tarekat Kadisiyyah, an example of the neo-tarekats, located in central Bandung city of West Java. Most of the followers of this tarekat come from young and educated among urban people in Bandung. mursyid (Ar: murshid) of this tarekat refers to a person named Suprapto Kadis, who experienced the absence of an outward mursyid (lahiriah), but received direct guidance from Allah. There is no chain of transmission of mystical knowledge from a special mursyid to him. This kind of mursyid reminds us the concept of uwaysiyah in classical Islamic literature. Uways is the person who knew the prophet Muhammad but never met him in person. Another concept can be used to analyzes this phenomena is the notions of khidr functioning as an invisible guide for the mursyid. Tarekat Kadisiyyah trained its students that one should become his own self in order to know Allah. In doing this, Tarekat Kadisiyyah concluded that shari‘ah is important as it is the vehicle to gain closeness to Allah