Indonesian Journal of Islam and Muslim Societies
Not a member yet
137 research outputs found
Sort by
Public sphere contestation: configuration of political Islam in contemporary Indonesia
Full text linkArgument in this paper draws upon Habermasian understanding of the distinctionbetween private and public sphere. Public sphere is understood as openspace that various social and cultural forces seek to define and occupy by ways ofrational interests and public reason. Such attempts take place on daily basis andtaken by groups of different backgrounds and interests. Private sphere, in contrast,is conceived of as having domestic or individual characteristics and, moreor less, non-political. It is within this framework that the continuing presence ofmultiple variants of political Islam in Indonesia has been a manifestation of contestationover public sphere. Diverse variants of Indonesian political Islam revealthe difference between actors and issues in the dynamics of their contention.However, evidence makes clear that variants of both political and popular Islamhave been more dominant than other Islamic variants such progressive and neotraditionalistIslam. This study argues that mode of Islamic articulations in Indonesiais now more diverse as the it has developed not only in the articulatoryforms of modernist, revivalist and traditionalist but also progressive, neo-traditionalistand popular Islam.Tulisan ini didasarkan pada kerangka ruang publik Jurgen Hubermas yangmembedakan ruang privat dan ruang politik (publik). Ruang publik merupakanruang yang terbuka untuk diperebutkan oleh siapa pun dan kapan pun. Sementararuang privat merupakan ruang yang bersifat domestic (individual) tidak berdimensipolitik secara dominan. Dalam persepktif semacam itu, hadirnya varian-varianIslam Indonesia merupakan bentuk kontestasi atas ruang publik yang terbukauntuk siapapun. Dari varian-varian Islam Indonesia, ada perbedaan aktor danisu yang dikembangkan dalam kontestasi publik. Hanya saja kontestasi varianIslam politik dan popular mendapatkan ruang lebih dominan ketimbang varianIslam lain seperti progresif atau neo-tradisionalisme. Kajian ini menunjukkanbahwa Islam Indonesia tengah mengalami perkembangan format artikulasi yangsangat beragam. Islam Indonesia tidak hanya berkembang dalam formatmodernis, revivalis, tradisionalisme, tetapi sekaligus progresif, neo-tradisionalisdan popular Islam.
The concept of religious pluralism in Indonesia: a study of the MUI’s fatwa and the debate among Muslim scholars
Full text linkIn 2005 The Council of Indonesian Ulama (MUI) issued a controversial fatwa. Thefatwa states that it is prohibited for Muslims to develop the ideas of religiouspluralism. The fatwa had provoked heat debate among Indonesian Muslim scholars.For the opponent of the fatwa, the modern Indonesian state should be supportedby the ideas of pluralism. They are disappointed with the fatwa, since itwould diminish religious pluralism in Indonesia. On the other hand, the protagonistof the fatwa said that the MUI has done good decision. The ideas of pluralismare seen by them would threaten Islamic faith. They believed that those whocampaigned for the idea of pluralism are the agent for “western” interest. Thedebate regarding the MUI’s fatwa banning Muslims to adopt pluralism ideas indicatesthat the concept of pluralism campaigned by some Muslim scholars is notmonolithic. This paper would like to explore various conceptions of religious pluralismamong Indonesian Muslim scholars.Pada 2005, Majelis Ulama Indonesia (MUI) mengeluarkan sebuah fatwakontroversial. Fatwa itu menyatakan haram hukumnya bagi kaum Muslim untukmengembangkan gagasan-gagasan tentang pluralisme agama. Fatwa telahmengundang perdebatan panas di kalangan sarjana Muslim Indonesia. Bagi parapenentang fatwa, Negara Indonesia modern harus didukung dengan gagasanpluralisme. Mereka kecewa atas fatwa karena telah mengurangi pluralismekeagamaan di Indonesia. Di sisi lain, para pendukung fatwa menyatakan bahwaMUI telah mengeluarkan keputusan yang benar. Bagi mereka, gagasan pluralismeakan mengancam keimanan Islam. Mereka yakin bahwa orang-orang yangmengampanyekan gagasan tentang pluralisme merupakan agen kepentinganBarat. Perdebatan mengenai fatwa MUI yang melarang kaum Muslim mengadopsigagasan pluralisme menunjukkan bahwa konsep pluralisme yang dikampanyekansebagian sarjana Muslim tidaklah monolitik. Kajian ini akan mengeksplorasiberbagai konsep pluralisme keagamaan di kalangan sarjana Muslim Indonesia.
Al-jamiat al-islamiyah wa dawruha al-raid fi al-Tarbiyah wa Tanmiyah al-Thaqafah
No full textIslamic University has become a pioneer in the field of education and cultural development for years. The material taught includes Humanities, sociology and various applied science. Some earlier Islamic universities in the past are the University of al-Azhar, Fusthat, Qurawiyin, Mustanshiriyah, Nidhamiyah, and Qordoba. The former Islamic scholars actively created new theories which have not been existed before. Similarly Islamic Univiersities in any level have important role in the development of culture through a variety of programs, by preparing cadres who have scientific competence so that they are ready in the dissemination of Islamic culture that aims to build an ideal and realistic Islamic society and realistic
Shifting orientation in Sufism: its development and doctrine adjustment in history
Full text linkOne of Islamic cultures that is constantly able to evolve and adapt to the variouscondition is Sufism. In the process of development, Sufism has always been asolution to various issues in society, and it is also aimed at achieving closedrelation to the Lord. Shifting orientation of Sufism has occurred in any kind of itstheology, politics, philosophy, and organization. The present studies of Sufismdevelopment lead to medical issues. Some experts call it Sufi Healing. It isinteresting to discuss it since the shifting orientation brings something positive tothe development of Sufism. However, there are many things that need to bereviewed, namely the provision of the proposition for any behavioral recoverywhich seemed a merely justification. This article is presented by using ahistorical and a phenomenological approach that emphasizes on the existenceof its phenomenon. Through this article, it is expected to obtain an understandingof Sufism and its various efforts in developing the doctrine of al-ihs} an in Islam inhe context of digital era.Salah satu hasil kebudayaan Islam yang senantiasa mampu berkembang danberadaptasi secara kondisional adalah tasawuf. Dalam proses perkembangannyaitu, tasawuf selalu menjadi solusi bagi pelbagai persoalan masyarakat, dan mengarahkannya pada kedekatan diri dengan Tuhan. Pergeseran orientasi terjadidi setiap perubahan bentuk, mulai dari teologis, politis, filosofis, organisatoris.Studi tentang perkembangan tasawuf akhir-akhir ini, mulai mengarah padapersoalan medis. Para ahli menyebutnya Sufi Healing. Hal ini menarik untukdibahas, karena pergeseran orientasi ini membawa hal positif bagi perkembangantasawuf. Akan tetapi, ada hal yang nampaknya perlu dikaji ulang, yakni pemberiandalil atas setiap perilaku penyembuhan, yang seolah-olah merupakan justifikasibelaka. Tulisan ini disajikan dengan menggunakan pendekatan sejarah; Analisisnyamenggunakan pendekatan fenomenologis. Melalui tulisan ini, diharapkan dapatdiperoleh pemahaman tentang tasawuf dan berbagai upayanya dalammengembangkan ajaran al-ih}san dalam Islam dalam konteks era digital
Democracy in Islam: comparative study of Muhammad Abid al-Jabiri and Abdolkarim Soroush’s thoughts
Full text linkUsing analytic and interpretative approaches, this research compares al-Jabiriand Soroush’s thoughts about democracy in Islam. To assess Islam’s compatibilitywith democracy, this thesis will analyze the issues of authority, sharia, andfreedom according to the two scholars. Al-Jabiri and Soroush agree that theconcept of authority in Islam cannot be interpreted simply as God’s sovereignty,but it also concerns human rights and sovereignty. A leader put justice as his/hercentral concern in practicing policies for citizens. To pursue this hope, they alsopropose that sharia should be reinterpreted in order to be harmonizing in accordancechanging circumstances and time. Al-Jabiri has different understandingwith Soroush about the relationship between religion and state. Al-Jabiri seesthat Muslims are free to choose democracy as their political life. He doesn’tagree the integration of religion and state. In this case, he doesn’t agree theimplementation of sharia in the state. Meanwhile Soroush sees that religion hasan important role in the state, so that he agrees the implementation of shariabecause according to him it supports the political process of the state.Muhammad Abid al-Jabiri dan Abdolkarim Soroush merupakan intelektual Muslimyang memandang bahwa Islam kompatibel dengan demokrasi, dan keduanyatermasuk dalam kelompok moderat. Untuk menguji apakah Islam kompatibeldengan demokrasi, artikel ini menganalisis isu-isu otoritas, syariah, dan kebebasanmenurut pandangan kedua tokoh tersebut. Kedua intelektual itu memilikipandangan filosofis yang sejalan tentang ide demokrasi dalam Islam. Misalnya,konsep otoritas dalam Islam tidak saja dipahami sebagai bentuk kedaulatan Tuhan,namun yang lebih penting bahwa konsep ini juga memerhatikan aspek hak dankedaulatan manusia. Syariah perlu direinterpretasi agar sesuai dengan konteksperubahan zaman dan dapat mengarah pada pencapaian tujuannya. Perbedaankeduanya terletak pada relasi agama-negara. Dalam hal ini, al-Jabiri memilikipandangan yang “liberal” bahwa konsep sebuah negara tidak perlu berdasarkanidentitas agama. Umat Islam diberikan kebebasan penuh untuk menjalankankehidupan politiknya, tanpa terbebani oleh rujukan teks-teks Islam yang masihdiperdebatkan. Dengan demikian, ia memandang bahwa penerapan syariah dalamsebuah negara tidak perlu karena sesungguhnya syariah belum penah diterapkansecara sempurna. Sedangkan Soroush berpandangan sebaliknya bahwa identitasagama perlu ditambatkan ke dalam ide sebuah negara (demokrasi)
Islamic welfare system dealing with the poor in rural area
Full text linkThis paper try to review the practice of Islamic welfare system (such as zaka,waqf, shadaqa, infaq, hibah and qurban) dealing with poor people in rural area.Then, this study looks at four main issues, namely how the structure of thecommitee, the management of such system, fund rising strategy, and peopleaccessibility to this welfare system. In order to deal with this, it is used someframeworks namely; firstly, the welfare strategy as proposed by Spicker (1995)including economic production, redistribution, and solidarity. Secondly, the conceptof welfare offered by Azmi (1991), Midgley (1997), and Zastrow (2004).This research took place in North and South Wonorejo, a village located in Magelangdistrict, Central Java. Finding of this research shows that this scheme has operatedconventionaly and has not contributed much on enhancing people welfare.There is no formal institution that organizes all element of such scheme. As thesocial welfare institution, this system ideally offers program, benefits and servicesthat help people meets those social, economic, educational and health needs.However, there is no specific program for the poor people offered by the committeeof the Islamic welfare scheme. Studi ini berusaha mengkaji praktik system kesejahteraan dalam Islam (sepertizakat, wakaf, shadaqah, infak, hibah dan qurban) dalam hubungannya denganmasyarakat miskin di wilayah pedesaan. Kajian melihat empat persoalan utama,yakni bagaimana struktur panitia, pengelolaan sistem kesejahteraan, strategipengumpulan dana, dan akses masyarakat terhadap sistem tersebut. Untukmenjawab persoalan ini, kajian mempergunakan kerangka kerja antara lain strategikesejahteraan sebagaimana diusulkan Spicker (1995) termasuk produksi,redsitribusi, dan solidaritas ekonomi, dan konsep kesejahteraan sebagaimanadikemukakan Azmi (1991), Midgley (1997), dan Zastrow (2004). Kajian inidilakukan di Desa Wonorejo Utara dan Selatan, Magelang, Jawa Tengah. Kajianini menemukan antara lain: skema kesejahteraan masih dilakukan secarakonvensional dan tidak banyak berkontribusi terhadap kesejahteraan masyarakat.Tidak ada lembaga resmi yang mengorganisir semua unsur dalam skema tersebut.Sebagai lembaga kesejahteraan sosial, sistem ini idealnya menawarkan program,manfaat dan layanan yang menolong masyarakat dalam memenuhikebutuhan-kebutuhan ekonomi, sosial, pendidikan dan kesehatan. Namundemikian, tidak ada program khusus bagi masyarakat miskin yang ditawarkanoleh pengelola skema kesejahteraan Islam
Prophetic social sciences: toward an Islamic-based transformative social sciences
Full text linkThis article discusses of one of the most important type of social sciences developedin Indonesian context. In the midst of debate between Western secularsocial sciences and Islamic social sciences, Kuntowijoyo offered a genuine yetcritical formula of social sciences. The formula called Ilmu Sosial Profetik (ISP)attempted to build a bridge between secular social science and Islamic inclinationof social science. This article describes the position of ISP in the context ofcritical position of Muslim social scientists on the hegemony and domination ofOrientalist tendency in studying Islam. At the end, the author offers a conclusionthat ISP can actually be regarded as Islamic-based transformative science thatcan be further developed for a genuine indigenous theory of social sciences fromthe Third World.Artikel ini membahas salah satu tipe paling penting dari ilmu-ilmu sosial yangdikembangkan dalam konteks Indonesia. Di tengah perdebatan antara ilmu-ilmusosial Barat sekuler dan ilmu social Islam, Kuntowijoyo menawarkan formulayang orisinal dan kritis dalam ilmu sosial. Formula yang kemudian disebut denganIlmu Sosial Profetik (ISP) berusaha untuk membangun jembatan antara ilmu sosial sekuler dan kecenderungan untuk melakukan Islamisasi ilmu sosial. Artikelini menjelaskan posisi ISP dalam konteks posisi kritis ilmuwan sosial Muslim padahegemoni dan dominasi kecenderungan orientalis dalam mempelajari Islam. Padaakhirnya, penulis menawarkan kesimpulan bahwa ISP sebenarnya dapat dianggapsebagai ilmu sosial transformatif berbasis Islam yang dapat dikembangkan lebihlanjut sebagai teori sosial yang berkembang dari Dunia Ketiga