Indonesian Journal of Islam and Muslim Societies
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The changing piety and spirituality: a new trend of Islamic urbanism in Yogyakarta and Surakarta
Full text linkThe prevalence of urban spiritualism is on the rise among residents of major cities.One observable manifestation of urban spiritualism is the growing number ofdiverse social recitation gatherings. The present research looks into four distinctprofiles of assemblies that have emerged in the urban areas of Yogyakarta andSurakarta. The four assemblies comprise Muslim United and Teras Dakwah. InSurakarta, it is worth noting the presence of two prominent organisations, namelyMajelis Ar-Raudhah, established by Habib Novel Alaydrus, and Majelis BusytanulAsyiqin, founded by Habib Syech Assegaf. This study elucidates the techniquesemployed by the aforementioned four assemblies to disseminate moderatereligious knowledge within urban circles, as well as their respective reactions tothe evolving spiritual dynamics observed within urban communities. The presentstudy employs a qualitative methodology, specifically a field study approach. Thefindings of this study suggest a shift in the dominance of religious authority amongrenowned ustadz and habaib figures. By endorsing the dissemination of widelyrecognised da’wah conducted by these prominent individuals, it contributesto the enhancement of religious literacy among urban populations. The studyfindings also interpret the santrinisation and piety activities observed in urbancommunities as a tangible expression of the veracity of religious teachings
Sectarian tensions, islamophobia, and decolonization: comparing Jasser Auda’s and Jonathan Brown’s analysis of the hadiths concerning Aisha’s marital age
Full text linkThe ongoing debate surrounding the hadiths on Aisha’s age of marriage has givenrise to two main positions among Muslim scholars, namely: the rejectors, thosewho reject the hadiths’ validity and propose the view that Aisha got married atan older age, and the defenders, those who defend them as valid hadiths andaccept that Aisha consummated her marriage at the early age of nine years old. Inthis study, we examine this issue through the opposing arguments offered by twocontemporary Muslim scholars: Jasser Auda, who represents the view of hadithrejectors, and Jonathan Brown, who represents those who accept the validity of thehadiths. These two scholars have been chosen to represent these two standpointsmainly because of their novel and distinctive theoretical contributions to theongoing debate. Entangled in this debate is the issue of whether pre-modernreality can be assessed by using modern norms. We employ critical analysis onthe epistemological and methodological aspects surrounding the two scholars’interpretations of the hadiths of Aisha’s age of marriage. We argue that threesignificant features distinguish Auda and Brown’s dispositions. These are: first,their different conceptions of the interplay between politics, knowledge, andmemory; second, their differing epistemological approaches to hadith science;and third, their opposing assumptions about the universality of modern norms
The potential of Muslim Friendly Hospitality in the tourism industry in Central Java
Full text linkThis study aims to identify Muslim hospitality potential in the Central Java tourism industry. This research uses a hybrid research method or a Multiphase Mixed Method. Multiphase data were collected simultaneously between qualitative and quantitative data. Data were taken from literature studies, field observations, and in-depth interviews with key informants. The analytical methods used in this study included the Mic-Mac and Mactor analytical instruments, descriptive statistics, and Triangulation Methods. Results of the study show that although Central Java has not applied MFH regulations, the halal tourism industry is practiced in tourism. Central Java has all the potential for Muslim Hospitality with a score of 3.8 out of 5 based on the Indonesian Muslim Travel Index (IMTI) category. The potential for various scenic destinations, polite manner of community, stable and safe political conditions, financial institutions’ support, the existence of Islamic boarding schools, and both tangible and intangible Islamic historical heritage are all the strengths of MFH in Central Java. The theoretical implication of this research can be used as a starting point for further research. Whereas the applied implication suggests that the government needs a seed to immediately formulate regulations on Halal Tourism as affirmed by the state
Islamism without commotion: the religious transformation of Tuak Kampong in West Lombok
Full text linkThe Islamic revival movement is often considered a threat to other religious groups. Many studies on the issues have presented the dark sides of religion, wherein Islamic movements often turned into political ones leading to religion-based fundamentalism, violence, and terrorism. The current research explicates the process and characteristics of Islamism in a democratic climate by investigating a case of religious transformation in a traditional kampong formerly known for producing tuak in West Lombok. The Islamic movement, or to be precise, purification, is recently quite prevalent in the area. It relates to the early history of Islamization in Lombok, which pitted Islam against Hinduism and other local traditions. Such confluences generated rules and regional Islamic variants that are often considered heretic. Qualitative data for this study was gathered through observations, desk study, and interviews. This research found that the Islamization process observed in the tuak kampong displays unique characteristics different from those that commonly portray Islamic movements. Islamization in West Lombok was carried out without any commotion due to its non-coercive, outward-looking, and rational factors. These attributes are apparent in the three processes of transformation, the first is non-coercive cultural transformation through education and awareness, the second refers to structural change achieved through legal arrangement, and the third is rational transformation through community empowerment programs
Cultural capital, Islamism, and political distrust in Indonesia General Election: an ethnicity-based community engaged in Islamic Defenders Front (FPI)
Full text linkAlthough there have been many studies investigating Islamist movements andtheir views concerning the relationship between Islam and politics, very rarestudies examining the ways particular ethnicity-based Islamist group invent andrevitalize their cultural capital in dealing with Islamism. Based on the case of therole of FPI (the Islamic Defenders Front) group in Jakarta rejecting the resultof Pemilu 2019 (Indonesian General Election), this study aims to investigatethe way a young Batavian community that is engaged in the FPI (a semi radicalIslamist organization) interpret their Batavian values and tradition in dealing with Islamism. This research uses a case study approach that investigates culturalcapital and its influence to a young Batavian community joining the FPI. Thisstudy relies more on in-depth interviews with the members as well as observation.Based on the fieldwork this article shows that tension in national political levelin Pemilu 2019 which polarized society had encouraged these young Batavians tobe engaged in an organization connecting them to wider Islamic groups. Insteadof Muhammadiyah or Nahdatul Ulama (NU), their cultural capital is moresupportive encouraging them to be engaged with the Islamic Defenders Front(FPI). Through this engagement in FPI and participation in political distrustrejecting the result of Pemilu 2019 they were not only involved with nationalissues, but also local issues dealing with their domination as an indigenous groupliving in an urban area
From separation between state and religion to religion-freeing state: the changing faces of secularism in Turkey
Full text linkFrom the very beginning, the establishment of modern Turkey adhered to thesecularisation process, namely to separate the state from religious influence.Although religion has been marginalised, Islam remained a major societal force inTurkey. This scenario raises some questions: What is the idea of Turkish secularism?How can religion possess influence in the context of Turkey as a secular state?What is the form and orientation of secularism in Turkey? Therefore, this studyaims to answer these questions by scrutinising the idea, history, and orientation ofsecularism in Turkey. To fulfil this objective, we scrutinised documents and previousstudies related to Turkish secularism. Then, the idea of Turkish secularism was critically and chronologically analysed from the early time it was implemented upto the present time to assume its orientation. In the early time, Turkish secularismdid not solely separate the state from religion, but perceived that the state shouldcontrol religion as well. Its assertive nature has forced the emergence of a moreliberal version of secularism, which treats the idea of separation between the state and religion according to the notion of democracy, and hence, freed religion from the strict, tutelary state. Secularism in Turkey under the present regime is differentfrom before, as religious (Islamic) manifestation is increasingly visible in publicspaces even though the state remains secular. We argue that the present Turkishsecularism can become a “model” for other Muslim countries that are still dealingwith the conflict regarding the religion-state relationship
Islamic literature in modern Indonesia: political disputes among Muslim writers, 1930s-1960s
Full text linkThis article examines the evolution of Islamic elements in twentieth-century Indonesian literature. The study employs historical analysis and methods to assess the continuity and change in the expression of Islamic themes in literary works. By examining the verses in literary works and the criticism that surrounds them, the article shows that Islamic literature has transformed significantly over the last decade. The article argues that literary criticism among Muslim writers goes beyond literary critique to encompass an assessment of political ideology. Literary works are viewed as a means to address issues such as communist ideology, as well as a medium of da’wah by Muslim writers or poets. As such, the study finds that both Islamic melodramatic and Islamic romance literature has ideological impulses. Overall, the article highlights the importance of examining the intersection of literature and politics, particularly in the context of Islamic literature in Indonesia. By tracing the evolution of Islamic elements in literary works, the study provides valuable insights into the cultural and political history of Indonesia
Pursuing ideological passion in Islamic radical group’s insurgency: a case study of Negara Islam Indonesia
Full text linkThis study seeks to investigate the ideological passion of those who join a religion-based insurgency group. Religion-based insurgencies continue to exist even after being dispersed, whereas region-based insurgencies typically end after government defeat. Having an ideological hatred for the state’s ideology is the primary motivation for insurgents to fight tenaciously for their movement. This study focuses on the ideological passion formation process in the context of the Indonesian Muslim insurgency known as Negara Islam Indonesia. (NII). NII is a religion-based insurgency in Indonesia that continues to operate clandestinely and is the progenitor of radical movements such as Hizbut Tahrir Indonesia. Using a qualitative approach and a case study procedure, the method was applied. The participants included 21 former NII members. Using thematic analysis, the data was examined. Previous research on religion-based insurgency focused primarily on the role of extremist religious ideology as the movement’s foundation. However, it remains unclear as to how ideology influences the selection of an insurgency strategy and the desire to continue the movement. Formation of ideological passions may cast light on the dynamics of religious insurgency. The findings indicate that the ideological passion of religion-based insurgency is comprised of five primary themes. These five themes are rumination, ideology valuation, movement dedication, social interactions, and ideology internalization. This study highlights the role of ideological passion in the formation of insurgencies. This ideological passion can also play a significant role in the disengagement procedure of insurgents, which includes social interactions and internalization
Crowdfunding for inter-faith peace: youth, networked social movement, and muslim philanthropy NGOs in contemporary Indonesia
Full text linkThis study examines the involvement of Indonesian youth and Muslimphilanthropy NGOs in the promotion of inter-faith harmony throughcrowdfunding. Crowdfunding or online fundraising has been rapidly growing inIndonesia. It has been used to respond to various issues, among which is religiousviolence. Oftentimes, when radical acts happened in Indonesia, people turnedto crowdfunding to express inter-faith solidarity and support. This study drawsfrom the concept of networked social movement to explain the characteristicsof crowdfunding campaigns for inter-faith harmony. This concept highlightscontemporary online movements that are spontaneous, leaderless, and temporalin nature which is distinct from the well-organized movements commonly studiedby scholars. This study employs digital ethnography on campaigns that respondedto religious violence in the largest crowdfunding platform in Indonesia, Kitabisa,which is complemented by interviews with the campaign initiators and Muslimphilanthropy NGOs. This article argues that the characteristics of network social movement fit with the current youth generation that is assumed to be sociallyapathetic and more immersed in developing themselves and consuming media.Nevertheless, despite the spontaneous and temporal tenets, the youth’s inter-faithmovements were able to mobilize a significant number of donations and attractMuslim NGOs that were often perceived to be sectarian to support the inter-faithcampaigns. The findings of this study contribute to the studies on Indonesianyouth, Islamic philanthropy, and the state of inter-faith relations in Indonesia,which was argued to be experiencing a conservative turn
From radical labels to moderate Islam: the transformation of the Salafism movement in Indonesia
Full text linkThe contemporary Salafist movement in Indonesia began to develop in the1970s. In its development, the Salafist movement later gave rise to variousfactions. One of the results of the dynamic and contestation of these variousfactions was the emergence of religious moderation movements of Salafists.This article tries to explain the role of The Islamic Propagation Council ofIndonesia (DDII) and the Institute for the Study of Islam and Arabic (LIPIA) inthe dynamics of the Salafist movement and to trace and describe the dynamicsand the religious moderation movements of the Salafist groups, particularly inJakarta, Indonesia. The research methods used are historical research methodsand qualitative methods with a case study approach. The results show that thereare adaptations emerging from the contemporary Salafist movement.These adaptations can be seen in the acceptance of the concept of the unitary stateof the Republic of Indonesia and democracy even within the framework ofSharia and the presence of moderation or anti-violence ideas. This shows theflexibility of the movement which arises from the need for the sustainability ofthe organization or movement. In addition, cities present different challenges.This then requires an organization to adapt, either in terms of strategy, method,or proselytizing approach