Journal of Indonesian Islam
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ISLAM, LOCAL “STRONGMEN”, AND MULTI-TRACK DIPLOMACIES IN BUILDING RELIGIOUS HARMONY IN PAPUA
Get PDFThis paper comes with new perspectives in understanding the dynamics of Papuan society in relation to Islam and local “strongman”, especially in the frame of religious harmony. It enriches the research of how national political contestation affects the dynamics of religious harmony in Jayapura, Papua, through three important distinctions: first, socio-anthropological studies on how Islam and Muslim groups dynamics relate to the transformation of the society; second, the analysis of Islamic religious leaders’ roles in building religious harmony through local “strongman” perspective; third, the reframing of efforts in creating harmony in national, religious, and social life with multi-track diplomacies approach. This research with those three focuses results in a final lexicology: “building values/cultures does not mean tearing down entirely the existing ones; creating religious harmony does not need to eliminate teachings of any religions”. In other words, the process of assimilation, acculturation, and segregation at the most micro-level interactions, even individuals, has always to be recognized as an effort to create cultural amalgamation. In that way, local leaders of indigenous Papuans, bossism, and those who take refuge in cultural-structural organizations would never feel threatened with each other
CHANNELIZATION STRATEGIES OF RADICALISM AMONG MUSLIM UNIVERSITY STUDENTS IN INDONESIA
Get PDFThis article examines the channelization of radicalism by fundamentalist-religious organizations among Muslim university students in Indonesia. The data are taken from 700 Muslim students’ respondents in seven Indonesian universities. This study finds that the channelization of radical-religious ideology in Indonesia takes place via new media with three layers of channels: open-public channel, restricted-public channel, and private channel. The first channel, which is relatively public and overt media platforms, is used to communicate and launch their messages, as well as to expand their ideological propaganda. The second channel, which includes some public but relatively closed media platforms, is used by radical-religious organizations in Indonesia to recruit their new members. By the third channel, a more closed and private media platform becomes the final channel to select new cadres. This research finding is expected to be a complementary reference for the de-radicalization processes that are disseminated via new media to young Muslims and university students in Indonesia
THE FUZZY SACREDNESS AURA AND CYBER-BASED DA’WAH: Redrawing Karamah of Tuan Guru within The Belief System of Sasak Muslims
Get PDFThis article examines Sasak Muslims’ belief in tuan guru’s karamah (charisma) in the midst of the emerging trend of cyber da‘wah. Findings illustrate that Sasak Muslims have repeatedly recognized that tuan guru’s charisma becomes an important consideration for their respect and obedience to ‘ulama and are of great significance for da'wah. Accordingly, they have remained in favour of lived-da‘wah practices compared to the online ones. There are two facets that frame the underlying rationales of the findings. First, not all Islamic rituals and da‘wah activities can be transformed into the digital realm because da‘wah has complexity of concepts and meanings embedded within any Islamic rituals that would be difficult to be reproduced into internet medium. Second, da’wah through digital platforms lead people to feel less auratic experience as normally they can through in-person da‘wah activities
HIDĀYAH AS A SOCIAL REALITY: The Dynamics of Religiosity Among Muslim Professionals in Surabaya
No full textThis paper examines the perceptions and experiences of Muslim professionals in Surabaya regarding hidāyah (guidance). The descriptive-qualitative method with a phenomenological approach is used to describe the experiences of Muslim professionals concerning the social reality of hidāyah in their life. The findings of this paper suggest that the innate “hidāyah of religion (hidāyat al-dīn)” from childhood develops in collaboration with the “hidāyah of intellect (hidāyat al-'aql)” dynamically. In this case, the findings further maintain, the interaction of “religious hidāyah” and ‘aql is affected by the presence of preachers who have various religious educational backgrounds and the availability of religious contents developed through communication and information technology. Thus, the concept of hidāyah is an open sphere that is continuously discussed by Muslim professionals in order for them to be trustworthy, honest, and responsible persons. Above all, the paper finds that the guidance of religion and the admonition of reason are intertwined in determining the social actions of Muslim professionals in their life
AL-QAṬ’ WA AL-ẒANN ‘INDA IBRÄ€HĪM ḤUSAYN: NamÅ«dhaj TajdÄ«d al-Sharī’ah al-IslÄmÄ«yah fÄ« IndÅ«nÄ«sÄ«yÄ« Naḥwa al-Fiqh al-IndÅ«nÄ«sÄ«yÄ« al-ShÄmil
No full textAmidst the rise of textual and literal approach of Islam, the spirit and the purpose of Islamic law are often overlooked. The application of Islamic law should be able to go hand in hand with the changing dynamics of the times. As many novel legal issues take place, Muslim jurists must respond with adequate solution bearing in mind the spirit and purposes of Islamic law for the welfare of human being. This article discusses Ibrahim Hosen, an Indonesia Muslim jurist of the 1980s who upheld this principle in his fatwas. As the chairman of fatwa issuing body of Indonesian Ulama council at the time, he was in the forefront of delicate situation of positioning Islamic law in the modern context. His idea of “mem-fiqh-kan yang qath’i†which means redefining the absolute aspect of Islamic jurisprudence created considerable impact on the application of Islamic law in Indonesia. It did make him a controversial muslim jurist, aspecially after he issued several controversial legal opinions (fatwa), namely the lawfulness of national lottery and lawfulness of beer on which the majority of Indonesian Muslim jurists considered as gambling and liquor
SECURING THE STATE, DEFENDING THE RELIGION: An Analysis of Boelan Sabit Newspaper Publications (December 1945-January 1946)
Get PDFThis article discusses how the narration of Islamic-ness and Indonesian-ness in the midst of the war of independence was represented in an Islamic newspaper called Boelan Sabit. The period under study is a month (December 15, 1945-January 14, 1946). Using the historical method, the research findings revealed that Boelan Sabit newspaper incessantly called for Indonesian Muslims to defend Indonesian independence from Dutch colonialism and British occupation based on both Islam and nationalism. The newspaper ensured its Muslim readers that the period of independence was a time to strengthen the two identities inherent in them, namely a son of Indonesia and a Muslim. In this regard, this newspaper took the legitimacy and inspiration in maintaining Indonesian independence from the Quran and other resources of Islamic teachings. In addition, Boelan Sabit newspaper encouraged Muslim readers to have broad knowledge concerning on affairs of state through publishing articles about modern state-related concepts, including deliberation, sovereignty, democracy, and dominion status. Further, this newspaper had a role in helping Indonesian Muslims to understand and accept their new identity after the second world war as a patriotic Indonesian citizen as well as a pious Muslim
THE SOCIOLOGICAL EXPLANATION OF INDONESIAN MUSLIM FAMILY: Continuity and Change
Get PDFThe study indicates that there is a tendency for family characteristics, functions, and structures to be questioned. Many people, for example, would consider unmarried couples, single mothers or single fathers, and homosexual couples to be the same legitimate expressions of family units. However, Indonesian Muslim family takes a more conservative stance, arguing that the family is a divinely inspired institution, with marriage as the starting point of its differentiation. The article explores what the family means for Muslims in general: its normative philosophy, its implementtation in general and the challenges that will be faced. The goal is to offer an introduction to keywords and a general map of the problem. Some cases are presented as explanatory tools. The used method is library research by utilizing the results of previous research and then carried out contextualization in the Indonesian situation. There are several findings and one of the most important one is that within Indonesian muslim context, there are still several values upheld quite conventionally. Even the very basic of family issues that is the definition remains quite conservative and this is legally stated in several policies including the 1974 marriage law. In addition, there are also several interesting changes occur within Indonesian sociology of family and among the issues are roles divisions, divorces and arranged marriages
CONSERVING MODERATE ISLAM IN INDONESIA: An Analysis of Muwafiq's Speech on Online Media
Get PDFThis study aimed to examine the ideas of one prominent Nahdlatul Ulama (NU) preacher named KH Ahmad Muwafiq (Muwafiq) about Islamic moderation in Indonesia while preaching in Bogor Palace on November 21, 2018. Through content analysis of Muwafiq’s preaching that was uploaded on YouTube media, this study found that there are two main themes in Muwafiq’ speech that were seemed related to the efforts to conserve moderate Islam; first is his preaching model has emulated the Prophet Muhammad model in proselytising Islam, such as wise, non-violent, and adjustable to the character and condition of the society. The second is related to the influence of tradition and culture in the implementation of Islamic teachings
THE UNPRECEDENTED CONTEXTUAL INTERPRETATION OF THE MISOGYNIC HADITH AT THE REFORMIST PERSIS PESANTREN IN BANGIL
Get PDFThe contextual interpretation of the hadith is interpretation of hadith in accordance with the background, situation, condition, and the position of Prophet Muhammad in his utterances, deeds, and his provisions in his status as the Messenger of God and relate them with the current context. Some ulama of the so-called Reformist Pesantren in Indonesia, ulama of Persis Pesantren in Bangil have interpreted misogynic hadiths differently. Some interpret contextually to locate its relevance in contemporary situation, while the rest of ulama in that pesantren deny the existence of the idea of misogyny in hadith and thus interpreted the hadiths textually. This article discusses the method, approach, typology in interpreting hadith employed by those ulama. It turns out that the interpretation of misogynic hadiths at the reformist Persis Pesantren In Bangil could be classified into two approaches; contextual-hermeneutic and metaphoric approach and textual and literal on the other. The two approaches are fluid considering the hadith under discussion
K-POP FANDOM IN VEIL: Religious Reception and Adaptation to Popular Culture
Get PDFIndonesia is a rising center of K-pop fandom next to China and Japan. This study examines K-pop fandom in Indonesia by focusing on intercultural communication between two countries whose cultural and religious differences are extensive. An ethnographic study of young Muslims in Indonesia was conducted in order to examine the motivations and cultural practice of K-pop fans. Having the largest Muslim population in the world, Indonesia has young people who both practice religious piety sincerely, and enjoy Korean popular music passionately. Although these interests appear to be contradictory, the historical and social context of Indonesian Islam provides a clue about how they accept cultural diversity. K-pop fandom implies multiple meaning. Long term study of this ethnography using in-depth interviews and participatory observation is an attempt to find the inner meaning of K-pop fandom in Indonesia seemingly contradicting from religious piety that most young Indonesians maintain now. Cultural tastes of young Muslims imply social consciousness and vision of new cultural identity that they wish to promote. This case may enlighten a new alternative to the radicalization of Islam and an example of intercultural cooperation in global communication