Journal of Indonesian Islam
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WHITHER ISLAMIC LEGAL REASONING? The Law and Judicial Reasoning of The Religious Courts
Get PDFThe article analyses the judicial reasoning employed by the religious courts in giving decisions on inheritance, particularly since the promulgation of the 1991 Compilation of Islamic Law. It seeks to examine whether these courts use Islamic legal reasoning. This paper argues that the structure of the courts’ decisions is to be found in most Civil Law courts. It then offers three different approaches of reasoning employed by the religious courts in their decisions on inheritance: the use of the legislations particularly the Compilation as the sole source of deductive reasoning, the combination of the legislations and the Islamic sources which share the same implication, and the application of Islamic legal reasoning with the emphasis on the objectives of Islamic law (maqāsid al-sharī‘a) which does not contradict the legislations. Although Islamic legal reasoning is employed, in most cases the decisions are simple and straightforward
THE REPERCUSSION OF GRAMMATICAL AND CULTURAL CULPABILITY OF THE HOLY QUR’AN TRANSLATION TO RELIGIOUS HARMONY IN INDONESIA
Get PDFArguably, among the sources of Islamic radicalization in Indonesia is the interpretation of certain terminology in the holy Qur’an. In a relatively long period, religious understanding of Indonesian society is shaped by the official Translation of the Holy Qur’an by Ministry of Religious Affairs. However, this translation contains several mistakes, including mistakes in translating key terms relating to the issue of warfare, non-Muslims and killing. This eventually contributes to radicalization of some element of Muslim society in Indonesia. The purpose of this research is to analyze error translation of The Holy Qur’an verses. Content analysis theory is applied in this research with grammatical and cultural approach against the Holy Qur’an translation by Ministry of Religious Affairs of Indonesia (MORA). The research shows that 90 fatal errors in translation of The Holy Qur’an verses regarding infidels and polytheists are confirmed. The errors might be play role in the increasing religious disharmony in Indonesia. Furthermore, they arguably have fueled Islam-based terrorism acts
CONTESTING CALIPHATE: Opposition of Indonesian Fundamentalist Groups to ISIS Caliphate
Get PDFISIS (Islamic State of Iraq and Syria) which was declared by al-Baghdādī as an Islamic caliphate (dawlah khilāfah) is not necessarily welcomed by Muslim fundamentalists in Indonesia. Hizbut Tahrir Indonesia (HTI) and Majelis Mujahidin Indonesia (MMI), two Muslims fundamentalist organization that struggle for Islamic caliphate, considers ISIS as deviant and invalid. This article aims to discuss the argument surrounding religious foundation of Islamic caliphate as believed al-Baghdādī as ISIS mastermind and the response of Indonesian fundamentalists to it. While all Islamic fundamentalism believes that establishment of Islamic caliphate is a religious obligation, they do not agree how to implement this obligation. ISIS’s al-Baghdādī is on the opinion that Islamic caliphate is to be implemented with all costs, including using violence and military campaign, Indonesian fundamentalists tend to use non-violence and dialogue as their strategy instead
HISTORICAL STUDY ON THE CHANGES OF RELIGIOUS AND MORAL EDUCATION IN INDONESIA
Get PDFThis historical study answers questions on phases of terms and philosophical changes of religious teaching in Indonesia since 1945-2013. The study shows that the subject’s term from 1945-1950 was Religious Teaching. Meanwhile in 1951, the term was converted into Religious Education. The term religious teaching was judged inappropriatly as its’ orientation only focused on knowledge dimension. However, religious education also covered dimensions of attitude, knowledge, and skills. Therefore, those three dimensions were covered in the term of “education”. Thus, the latest term was continuously used until 2012. The juridical basis that strengthened the term of education were made during that period. The year of 2002-2012 was regarded as a steady phase for the term as the 1945 Convention finally converted the term of teaching into education. In 2013, religious education term was changed into “religious and moral education”. The term change did not mean that “moral education” should stand alone as a separate subject of religious education but moral education must refer to religion
THE ROLE OF CHENG HO MOSQUE: The New Silk Road, Indonesia-China Relations in Islamic Cultural Identity
Get PDFThis article discusses the role of the Cheng Ho mosque in developing cultural, social, educational and religious aspects between the Chinese and non-Chinese in Indonesia and in strengthening the best relationship internationally between Indonesia and China. The Cheng Ho Mosque is one of the ethnic Chinese cultural identities in contemporary Indonesia. Currently, it is not only as a place of worship for Chinese Islam, but also as a religious tourism destination as well as new media to learn about Islamic Chinese cultures in Indonesia. In addition, Cheng Ho mosque is also beginning to be understood as the “new silk road”, because it assumed that it has an important role in fostering a harmonious relationship between the Indonesian government and China. It can be seen from the establishment of Cheng Ho mosques in a number of regions in Indonesia. In this context, this article describes what the contributions and implications of the Cheng Ho mosque as the new silk road in fostering bilateral relations between Indonesia and China, especially in Islamic cultural identity
HISTORY, AUTHORITY, AND POWER: A Case of Religious Violence in Aceh
Get PDFThis article discusses the way Islam transformed into an ideology that potentially used as justification for violence. By analising the case of the murder of Teungku Ayub, leader of a small circle for basic religious learning (pengajian) in Bireun, Aceh, in 2012, the study reveals to the role of Islam as an ideology of mass movement to cleanse deviant tenet (aliran sesat) among the Acehnese. This is because of two reasons. First, the term of the veranda of Mecca (serambi Mekkah) remains considered as “holy word” in the Acehnese society today, which supports any Islamic agenda of purifying Aceh from aliran sesat. Secondly, the adoption of Islam into a formal body of state (Aceh province) represented by the implementation of Islamic law (sharīʻah). Both reasons above strengthen ulama in Aceh to facilitate the mass movement in the name of religion as well as the rationale background of the murder of Teungku Ayub
A HISTORICAL ANALYSIS ON THE GENEOLOGY AND THE TEACHING OF BULUGH AL-MARAM IN PESANTREN AL-MUNAWWIR KRAPYAK YOGYAKARTA INDONESIA
No full textThis article discusses the history of the teachings (kitab) of Bulugh al-Maram as they have developed in the pesantren tradition. It became popular in Indonesia since Indonesian Islam is generally of the Sunni-Syafi’i school. Aside from being influenced by the different streams of Islam that have made their way to Indonesia, Islamic scholars who have studied or worked in the Mecca and return to Indonesia with new knowledge continue to spread the teachings of the Syafi’i school of thought. The reputation of Ibn Hajar has been brought back by Indonesian Islamic scholars who have been to the Middle East. The effect of this movement of Islamic renewal has put pressure on the Al Quran and the Sunnah. There are three methods used in studying the kitab at the Pesantren Al-Munawwir in Krapyak. Firstly, the lecture method, which is a method practiced in most of the areas of study in this pesantren. Secondly, the question-answer method, in which the Kiai/Nyai invites santri to comment and ask questions about matters they do not yet understand. Thirdly, assignments method, in which one student is given the task of reading the Kitab Bulugh al-Maram min Adillat al-Ahkam aloud, and when a section is complete the other students give their interpretation of the text one by one
التقاليد الإسلامية الإقليمية بإندونيسيا أفكار صالح دارات و أحمد دحلان و هاشم أشعري
Get PDFThis paper deals with Saleh Darat’s particularity of Islamic orthodoxy who advocated the purification of Sufism from any un-Islamic contaminations. Saleh Darat is a Javanese Muslim scholar born in Semarang, Central Java, but trained in Makkah, Saudi Arabia, to master classical knowledge of Islam. He is very particular at his time, known as an ardent advocate for Sufism on the one hand, and very critical towards the local Javanese Islamic tradition on the other hand. This specific standpoint has influenced his two students; Hasyim Asy’ari and Ahmad Dahlan. Interestingly, the influence has come with relatively different attitudes and beliefs. Despite his criticism, Hasyim Asy’ari who was later known as a founder of traditionalist Nahdlatul Ulama (NU) still accepted and even acknowledged the tradition as a part of Islam. Meanwhile, from modern persuasion of Muhammadiyah, Ahmad Dahlan’s criticism results from his belief that the tradition is bid‘ah (innovation) and khurafah (superstition)
THE BAND OF ABDUL QAHHAR MUDZAKKAR: Biographical Sketch of Rebelious Leaders of Islamic State-Indonesian Islamic Army (DI/TII) of Sulawesi
Get PDFThe rebellious movement of Islamic State-Indonesian Islamic Army (DI/TII) began from dissatisfaction towards the secular state of newly independent Indonesia. Abd. Qahhar Mudzakkar, the leader of DI/TII in Sulawesi and his followers revolted against the government, and subsequently formed their own Islamic government. Since Qahhar graduated from Muhammadiyah school, his theological basis in his cause to establishing an Islamc state is very prevalent. He believed that his Islamic state is to uphold the truth and to defend the religion of Allah. Thus whoever opposed his DI/TII movement would be considered infidel simply because of favoring or supporting the Indonesian government they considered secular and communist. His followers and supporters were preachers and clerics, who helped Qahhar by carrying out specific functions and positions in his Islamic state. In addition, those people played an important role in getting recognition and acceptance of Sulawesi muslim society for Islamic state campaign launched by Abdul Qahhar Mudzakkar. Without their involvement, DI/TII would never had been so popular among muslim community in Sulawesi
SOCIO-STRUCTURAL INNOVATIONS IN INDONESIA’S URBAN SUFISM: The Case Study of the Majelis Dzikir and Shalawat Nurul Mustafa
Get PDFSufi tradition has grown significantly in the modern Muslim world, including Indonesia. Currently, Sufism has been not only practiced by villagers, peasants, and non-educated people, but also practiced by urbanites, national elites, and educated people. Moreover, it has experienced significant innovation in terms of its practices and organization. This article takes an in-depth look at the innovationof Sufi tradition socially and structurally in Indonesia. It argues that majelis dzikir and shalawat in Indonesia, like Nurul Mustafa, has represented a new Sufi group that arises out of tarekat group, a group that has been considered as ‘official institution’ in implementing Sufism. The Majelis Nurul Mustafa has strong basis in urban society, rises from urban majelis taklim, introduces Sufi teaching to its jamā`ah that mostly urban teenagers and youths uses popular methods to attract the interest of those groups to attend its ritual as the complementary of its activity