Indonesian Journal of Islam and Muslim Societies
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Values of tepo seliro in Bakri Syahid’s Tafsir al-Huda and Bisri Mustofa’s Tafsir al-Ibriz
Full text linkTafsir al-Huda and Tafsir al-Ibriz are religious narratives containing Javanese cultural values that aspire to live in peace and harmony. One of the means for achieving such aspiration is Tepo Seliro, which embodies values of tolerance, mutual respect, accepting differences, not blaming others, and not imposing one’s will on others. The current study aims to reveal the Javanese cultural values of Tepo Seliro in Tafsir al-Huda and al-Ibriz. The method of analysis used in the present research was content analysis with Gadamer’s hermeneutic approach, which is of the view that the reading and understanding of a text are essentially a dialog between the text, the author, and the world of the readers. The study results indicate that the lofty values inherent within the culture of Tepo Seliro are found in the al-Huda and al-Ibriz Quranic exegeses. Tafsir al-Huda tends to be more contextual in its elaborations of Tepo Seliro values, while Bisri Mustofa in Tafsir al-Ibriz frequently used terminologies that are less precise to indicate their true meanings
Contribution of education, employment, and ethnicity level to the integration of Islam and Christian religions in Central Lampung regency
No full textThis study explores data on the contribution of level of education, employment, and ethnicity to the integration of Muslims and Christians in Central Lampung, by looking at the sociological dynamics of integration between adherents of Islam and those of Christianity. The group integration is divided into two—majorityminority and balanced group—based on religious adherence. Data were collected using observation, interviews, and questionnaires consisting of favorable and unfavorable. The data collected were analyzed quantitatively and qualitatively. Quantitative analysis was carried out using one-way analysis of variance, while qualitative analysis was adopted logical thinking, including induction, deduction, analogy, and comparison. The results of the study show that there are differences in integration between groups of people with a composition of minority-majority and balanced religious adherents that the majority-minority community group has a higher quality of integration than the balanced group. The education variable shows that the level of education has a positive correlation with the level of integration; the higher the education, the higher the quality of integration. The job variable does not have a significant effect, but the overall average value is above the hypothetical average value. Ethnic variables show variations in the quality of integration; Batak and Javanese ethnicities have high integration quality; Palembang ethnicity is moderate and Lampung ethnic has low integration quality. The integration of Muslims and Christians in Central Lampung is formed by group awareness, complementary subsystems and the presence of institutions, which become catalysts so that mechanical solidarity is formed. Differences between them are recognized but not given important meaning in the relationship between them
Shifting paradigm: from Intellectual Quotient, Emotional Quotient, and Spiritual Quotient toward Ruhani Quotient in ruhiology perspectives
Full text linkThere are three theories of human intelligence, namely Intellectual Quotient (IQ), Emotional Quotient (EQ), and Spiritual Quotient (SQ). In its subsequent development, following the SQ era that considered the God Spot in the human brain as a source of intelligence, the concept of the Heart’s Code (HC) indicates that the source of intelligence lies in the heart, not the brain. The SQ model proposed by Zohar-Marshall and the HC model suggested by Pearsall only touched the biological and psychological realms, namely the material brain and the material heart. Both have yet to touch upon the transcendental level of divinity i.e. the spiritual brain and the spiritual heart. Using Thomas Kuhn’s scientific revolution approach, the current article intends to prove that the source of intelligence is not the brain but the ruh (the soul). When God has perfected the creation of man by blowing ruh in him, the sense of hearing subsequently radiates through the ears, sight through the eyes, smell through the nose, speech through the mouth, taste through the tongue, and intelligence through the brain. As a consequence, the brain is but a tool; it is not a source of intelligence. If IQ, EQ, and SQ are regarded as intelligence models originating from the human mind, which is certainly artificial in nature, then Ruhani Quotient (RQ) is an intelligence model originally created by God. Ruhani Quotient (RQ), which is based on ruh, has implications on new studies pertaining to ‘ruhiology.
Keeping the middle path: mainstreaming religious moderation through Islamic higher education institutions in Indonesia
Full text linkThe Ministry of Religious Affairs of Indonesia continues to voice religious moderation to mainstream a peaceful Islamic discourse. This article aimed at looking at religious moderation values from several Islamic higher education institutions in Indonesia. The focus of article aims to find a pattern of the implementation of moderation in Islam in Islamic universities. This article discusses to what extent Islamic higher education institutions internalize religious moderation values to students. By conducting qualitative research, this article explores 3 Islamic higher education institutions in Indonesia: Universitas Islam Negeri Maulana Malik Ibrahim, Universitas Darussalam Gontor Ponorogo, and Ma’had Aly As'adiyah. The result shows that higher education institutions play a critical role in inculcating religious moderation values through pesantren institutions. The Pesantren universities have a role in transmitting moderate Islamic values through their curriculum and various religious activities. This research reveals that religious moderation is implicated in these 3 Islamic universities. The curriculum is eclectic and reflects moderation values, such as national commitment, tolerance, non-violence, and local culture accommodation. This study concludes that the three pesantrenuniversities in Indonesia have a distinctive pattern of emphasizing moderation in the three areas: theoretical, practical, and ideological aspect.
Worldview, religion, and urban growth: a geopolitical perspective on geography of power and conception of space during Islamization in Java, Indonesia
Full text linkDiscussion of Islamization is not only associated with the spread of religious values but also related to the activity of trade and the opening of the new lands. In Java, all three of these themes have occurred simultaneously and then experienced rapid development since the 15th century. During the 15th and 17th centuries, many Islamic kingdoms rose and fell by turns with variuos ideology and their economic and political motives. As a result, Java experienced a complex of territorialization. By a spatial-historical approach, this article shows how territorialization affects the fashion of the emergence and collapse of the cities in Java. The spatial dynamics of urban growth reflected changes in political space production run by each ruling actor. The city played a significant role as a symbol and an identity of the political power of the dominant regime
The rejection of religious nationalism towards the secular state and the Islamic caliphate: Indonesian religious figures perspective
Full text linkReligious nationalism is interpreted differently in its application in various countries. The purpose of this study is to explore the development of the meaning of religious nationalism values according to religious figures in Indonesia. The research method used to analyze social phenomena is a qualitative approach, using direct interviews and observations as the main data collection instruments. The essential results of this study are the values of religious nationalism must be preserved as a binder of social harmony since the formation of the Indonesian state. Religious figures view that the values of religious nationalism in Indonesia reject the secular state and the idea of an Islamic state (caliphate). The critical implication of this research is that religious figures promote the implementation of universal religious values in the public sphere and urge freedom of expression of religious activities democratically without discrimination for adherents of all religions
The impact of COVID-19 pandemic on divorce rates among Indonesian Muslim societies
Full text linkThis study aims to look at the impact of the COVID-19 pandemic on divorce rates in Indonesia. Few months after the outbreak, the media reported the increasing rate of divorce. Some authorities and researchers have taken this information for granted; therefore, their responses can be misleading. This socio-legal study confronts the media reports with the statistical data on divorce case numbers received by the Religious (Islamic) Courts and the Religious Courts judges’ explanation about the issue. This study finds out that the one-year period (2020) of the COVID-19 pandemic has not influenced the rates of divorce cases submitted to the court. Social mobility restrictions and the inadequate use of the E-Court facility to enhance courts’ performance are among the causes of the crowding of divorce applicants. This implies that the current COVID-19 pandemic has little impact on divorce dynamics despite its significant influence on households’ economic instability and the increasing of domestic violence cases. With a more careful response to the media report, the authorities will be able to address the real issues faced by many households and the judiciary
Passive Islamophobia and cultural national construction: a critical note on art curriculum
No full textThis study aims to explore the passive Islamophobia in the arts and culture subjects on the KTSP and K-13 curriculum of secondary schools. Employing the representation theory, this article explores the relationship between marginality and Islamophobia integrated into the fine arts curriculum. Through content analysis of 2 textbooks for grades VII and VIII, some elements of marginalization in the Islamic cultural values were found. The conception of Indonesian nationality originates from various internal solidarity and contestation between Islamism, Hinduism and secularism in resistance to imperialism. The fallacy in the narrative of the mainstream of Indonesian nationalism seen as deeply rooted in the legacy of Majapahit/Hinduism, which unwittingly calls Indonesia the new Majapahit needs to be straightened out. The construction of cultural nationalism, meanwhile, overrides Islamic culture and identity. This article indicates that the teaching of the nationality of Indonesian culture does not consider the heritage of Islamic arts and culture. The marginality and exclusion of Islamic arts and culture in the construction of Indonesian nationality through the art curriculum and art education policy shows passive Islamophobia internalized therein, instead of the existence of accommodation and respect for Islamic culture
The understanding of Islamic Moderation (wasatiyyah al-Islam) and the hadiths on inter-religious relations in the Javanese pesantrens
Full text linkThe Wasatiyyah of Islam has been described as the value of moderation in Islam, emphasizing justice, balance, and tolerance. The Quran and al-Hadith contain these values, but they are often misunderstood and misapplied. The pesantren or Islamic boarding school, is an educational institution close to the community and it plays a key role in instilling the moderate values of Islam. This article aims at discussing the moderation of Islam in relation to other religions and religious communities as taught through the hadith and as understood among the teachers and students of three pesantrens in central Java. It investigates the teachers’ and students’ views of Islam as a religion among other religions, and their attitudes as the pesantren community toward other religious believers. It combines textual research employing a mukhtalif al-hadiṡ approach and living or lived hadith research. It argues that the hadiths on inter-religious relationship are understood as a necessity to be just towards faith, which means that one should believe that his own faith is correct but should keep tolerant towards other faiths. This means giving others the right to choose and implement their own faiths, behaving in a balanced way, and conducting healthy competition in various fields, especially the proselytization or dawah. With this textual understanding, the students have generally been quite well informed about the values of Islamic moderation and they seek to apply it in their religious and social life. The students have learned about the hadiths on interreligious relations and the moderate values primarily from their teachers although they have read directly from books and sometimes from social media. Wasatiyyah Islam digambarkan sebagai nilai moderasi dalam Islam, menekankan keadilan, keseimbangan, dan toleransi. Al-Qur'an dan al-Hadis mengandung nilai-nilai ini, tetapi sering disalahpahami dan diterapkan secara salah. Pesantren merupakan lembaga pendidikan yang dekat dengan masyarakat dan berperan penting dalam menanamkan nilai-nilai moderat Islam. Artikel ini bertujuan membahas moderasi Islam dalam kaitannya dengan agama dan umat beragama lain sebagaimana diajarkan melalui hadis dan sebagaimana dipahami para guru dan santri di tiga pesantren di Jawa Tengah. Artikel ini menyelidiki pandangan siswa tentang Islam sebagai agama di antara agama-agama lain, dan sikap mereka sebagai komunitas pesantren terhadap pemeluk agama lain. Ini menggabungkan penelitian tekstual yang menggunakan pendekatan mukhtalif al-hadiṡ dan penelitian hadits hidup (living or lived hadith). Artikel ini berargumen bahwa hadis-hadis tentang hubungan antarumat beragama dipahami sebagai keharusan untuk bersikap adil terhadap keimanan, yang berarti bahwa seseorang harus percaya bahwa imannya sendiri benar tetapi harus tetap toleran terhadap agama lain. Ini artinya memberikan hak kepada orang lain untuk memilih dan menjalankan keyakinannya sendiri, berperilaku seimbang, dan melakukan persaingan yang sehat di berbagai bidang, terutama dakwah. Dengan pemahaman tekstual ini, para santri secara umum telah terinformasi dengan baik tentang nilai-nilai moderasi Islam dan mereka terus menerapkannya dalam kehidupan keagamaan dan sosial mereka. Para siswa telah belajar tentang hadits tentang hubungan antaragama dan nilai-nilai moderat terutama dari guru mereka meskipun mereka telah membaca langsung dari buku dan kadang-kadang dari media sosial.
Middle East and African Student (MEAS) perceptions of Islam and Islamic moderation: a case study
Full text linkIslamic Moderation is such a fundamental concept that without it understanding faith is inadequate at best. Muslims are required by definition of the term ‘Muslim’ to remain on the middle path in everything pertaining to the life ways. They must not overstep the bounds (tafrit) and become trapped in the extremist quagmire (ifrat). As an Islamic doctrine par excellence, moderation inherently finds solutions for injustice and the violation of human rights. Nonetheless, some schools of Islamic thought (madhhabs) attend extremist ideology, particularly those of Middle East and African savour. These have spread a frightful spirit of intolerance throughout the world that has indelibly blackened Islam’s image by choosing to deny Islam’s characteristic spirit of moderation. In so doing, they marginalize any proper implementation of authentic Islam and block all corrective political discourse. Militant radicals clearly neglect moderation as a doctrinal position that is traditionally essential to the creed. This paper presents a broad exposure to Islam’s middle path with a focus on 192 respondents in a survey taken by Middle Eastern and African students (MEAS) studying in Malaysia. Qualitative and quantitative approaches were used to achieve four significant findings indicating these students do not understand the nature of being a good Muslim