Indonesian Journal of Islam and Muslim Societies
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The demise of moderate Islam: new media, contestation, and reclaiming religious authorities
Full text linkThe landscape of the Indonesian public sphere amidst the rise of new media has opened both opportunities and threats dealing with Islamic teaching. This condition shapes a danger for the two largest of moderate Muslim Organisations (Muhammadiyah and Nahdatul Ulama/NU), in which they do not engage a lot of this development of the digital platform. Consequently, dealing with religious issues, their voices become voiceless. By employing desk research through some relevant references and collecting information from social media, specifically Instagram and Youtube, this article examines the role of the Islamic organization of moderate Islam in the rapid of the digital platform as the new of the public sphere. The article finds that they have difference respond to dealing with the presence of the new religious authorities. In comparison, while Muhammadiyah is more accepting of them calmly, NU is more reactively in responding.Lanskap ruang publik Indonesia di tengah muncunya media sosial membuka kesempatan sekaligus ancaman terkait dengan dakwah Islam. Hal itu merupakan ancaman bagi dua organisasi besar Moderat Islam di Indonesia (Muhammadiyah dan NU), di mana mereka menjadi kelompok minoritas dalam aktivitas dakwah online. Akibatnya, berkaitan dengan issu-isu keagamaan, suara mereka menjadi tidak terdengar/didengarkan. Dengan melakukan riset studi literatur yang relevan dan informasi yang didapatkan dari akun media sosial, khususnya Instagram dan Youtube, artikel ini menjelaskan peranan organisasi Islam moderat di tengah cepatnya platform digital di ruang publik. Artikel ini menemukan bahwa Muhammadiyah dan NU memiliki respon yang berbeda terkait dengan kehadiran otoritas keagamaan baru. Sebagai perbandingan, penerimaan Muhammadiyah terhadap kehadiran mereka terlebih lebih biasa ketimbang dengan NU yang reaktif
Violence in online media and its implication to Islamic education of Indonesia
Full text linkThis article focused on two aspects. In aspect one we focused on the respond of online media to the issues of violence in Indonesia, especially Suara Muhammadiyah Online and Nahdhatul Ulama Online. In aspect two we recommend that the results of this study be the basis for developing Islamic education in Indonesia. Data collection was conducted by document study to texts of Suara Muhammadiyah Online as well as Nahdhatul Ulama Online, especially the issues of violence in Indonesia. The data were analyzed with discourse analysis used social semiotics model of Halliday, M.A.K. The study found that Muhammadiyah and NU had the same response to the issues of violence in Indonesia as social problems which should be denied. Both reject any form of violence, although they differ in detail the types of violence and the reasons for the rejection of violent cases in Indonesia. Furthermore, the results of the study recommended selecting both teaching materials and learning methods. Both were the opinions of Ibn Miskawayh and Naquib al-Attas and were further offered as a strategy to reduce the cases of violence that have occurred in Indonesia.Artikel ini fokus pada dua aspek: fokus pertama pada tanggapan media online terhadap isu-isu kekerasan di Indonesia, terutama Suara Muhammadiyah Online dan Nahdhatul Ulama Online; fokus kedua adalah pada rekomendasi bahwa hasil penelitian ini menjadi dasar untuk mengembangkan pendidikan Islam di Indonesia. Pengumpulan data dilakukan dengan studi dokumen teks-teks Suara Muhammadiyah Online serta Nahdhatul Ulama Online, terutama yang terkait dengan masalah kekerasan di Indonesia. Data dianalisis dengan analisis wacana yang menggunakan model semiotika sosial Halliday, M.A.K. Studi ini menemukan bahwa Muhammadiyah dan NU memiliki respons yang sama terhadap masalah kekerasan di Indonesia sebagai masalah sosial yang harus ditolak. Keduanya menolak segala bentuk kekerasan, meskipun mereka berbeda secara rinci mengenai jenis kekerasan dan alasan penolakan terhadap kasus kekerasan di Indonesia. Selanjutnya, hasil penelitian merekomendasikan memilih bahan ajar dan metode pembelajaran yang dikemukakan oleh Ibn Miskawayh dan Naquib al-Attas dan selanjutnya ditawarkan sebagai strategi untuk mengurangi kasus-kasus kekerasan yang terjadi di Indonesia
Inter-subjectivity of khalwat (suluk) members in the tarekat Naqsyabandiyah Khalidiyah Ponorogo
Full text linkNaqshbandiyah is one of the names of tarekat that still exist in the Islamic world for 8 centuries (12-20 AD) because it has successfully carried out Islamization using cultural approach. Khalwat dar anjuman or ‘seclusion from the crowd’ is the main method of training and spiritual discipline to defend Islamic beliefs and values from the various crises of modern human life, which leads to spiritual emptiness.Assumption on khalwat causing someone to behave exclusively towards his/her environment is very interesting to study. Phenomenological research using Max Weber’s sociology of religion approach is used to find motives and symbolic meanings of student behavior (salik) that follow khalwat (suluk) in Tarekat Naqshbandiyah of Durisawo Ponorogo. The results of research show that, first,belief in kharisma murshid of Tarekat Naqsyabandiyah Khalidiyah is a gift from Allah SWT that is able to assist students in enhancing their spiritual experience (religious motives) and overcoming various problem that interfere both physical and psychological states, making them be more socially and morally intelligent in their lives (individual motives). Second, khalwat (suluk) has a subjective meaning for a student during his way to reach maqamat (station) until he is given the highest spiritual experience in the degree of ma’rifatullah by doing dhikr, muraqabah, kwayani, tawajuh, uzlah. Khalwat (suluk) also means intersubjective for salik during the interaction with murshid teacher through rabithah murshid, talqin, bai'at, sungkem tradition, and pilgrimage of murshid teacher’s grave. Third, the implication of students’ behavior after attending khalwat is they have calm and happy heart to be involved in social life in their environment according to their respective professions manifested in the form of social care in overcoming poverty and giving attention to orphans through daily social charity activities and donation. Khalwat participants have become intersubjective humans because they have been able to find their qualities in understanding reality.Naqsyabandiyah sebagai salah satu nama tarekat yang terbukti tetap eksis di dunia Islam selama 8 abad (12-20 M) karena berhasil melakukan Islamisasi dengan pendekatan kultural. Khalwat dar anjuman atau ‘menyepi di tengah keramaian’ sebagai metode utama pelatihan dan disiplin spiritual untuk mempertahankan keyakinan dan nilai-nilai Islam dari berbagai krisis kehidupan manusia modern yang menyebabkan kehampaan spiritual. Anggapan bahwa khalwat menyebabkan sesorang berikap ekskusif terhadap lingkungannya sangat menarik untuk diteliti. Penelitian fenomenologis dengan pendekatan sosiologi agama Max Weber ini untuk menemukan motif dan makna simbolik dari perilaku murid (salik) yang mengikuti khalwat (suluk) dalam tarekat Naqsyabandiyah Khalidiyah Durisawo Ponorogo. Hasil penelitian menemukan: pertama, kepercayaan pada kharisma mursyid tarekat Naqsyabandiyah Khalidiyah sebagai anugerah Allah SWT yang mampu membantu murid dalam meningkatkan pengalaman spiritualnya (motif agama) dan menyelesaikan beragam ujian, cobaan fisik dan psikis agar semakin cerdas secara social dan moral dalam kehidupannya (motif individu). Kedua, khalwat (suluk) memiliki makna subyektif bagi seorang murid dalam usahanya mencapai maqamat (station) hingga diberikan pengalaman ruhaniah tertinggi derajat ma’rifatullah dengan memperbanyak dzikir, muraqabah, kwajikan, tawajuh, uzlah,; dan khalwat (suluk) juga bermakna intersubyektif bagi salik melalui interaksinya dengan guru mursyid melalui rabithah mursyid, talqin, bai’at, tradisi sungkem, ziarah kubur guru mursyid. Ketiga, Implikasi perilaku murid setelah mengikuti khalwat adalah dengan hati yang tenang dan bahagia bisa terlibat dalam kehidupan sosial kemasyarakatan di lingkungannya sesuai profesi masing-masing diwujudkan dalam bentuk kepedulian sosial dalam mengentaskan kemiskinan dan perhatiannya kepada anak yatim melalui kegiatan amal sosial harian dan santunan. Peserta khalwat telah menjadi manusia yang intersubyektif, karena telah mampu mencari kualitas dirinya dalam memahami realitas
Islamism and nationalism among niqabis women in Egypt and Indonesia
Full text linkThe phenomenon of the increasing number of niqabis in Indonesia and Egypt has become concern to the government, academics and also civil society. This is due to the involvement of the niqabis or women with the niqab in terrorist networks. The piece of clothing covering the face is not merely a manifestation of faith but it apparently entails a certain ideological doctrine of the so-called Islam kaffah (ultimate Islam) through the establishemnt of Islamic khilafah (Islamic caliphate) as opposed to democracy and modern state. This study aims at observing the extent to which the niqabis negotiate Islam and their nationalism in their respective countries in Indonesia and Egypt where Muslims constitute the majority of the population. This study employed a mix of methods, qualitative and quantitative, involving 205 Niqabis from Indonesia and 87 niqabis from Egypt. The quantitative data were obtained from 292 respondents, while the qualitiative data were collected from 27 niqabis using in-depth interviews through life story technique—6 Egyptians and 21 Indonesians. A number of 12 prominent figures in Egypt and Indonesia were interviewed and two focus group discussions were conducted in both countries involving women activists, academics, government employees, and religious leaders. The framework of this study is the contestation between Islamism and nationalism. This study indicated that there is a significant difference between the niqabis of Indonesia and Egypt in terms of their perception of national pride. Around 30 percent of Indonesian niqabis are not proud of being Indonesian citizens while in Egypt only about 3 percent. Bank interest is used to measure their Islamic refinement through which Niqabis in both countries share a similar view, where almost 90% of them believe that the practice is not Islamic. Moreover, more than 50% support the Caliphate system, which means that one in four niqabis considers that the existing government is thoghut (non Islamic) and nearly 15% agree to defend Islam by means of violence.Fenomena berkembangnya niqabis di Indonesia dan Mesir menjadi perhatian seksama pemerintah, akademisi dan juga masyarakat sipil. Hal ini disebabkan keterlibatan perempuan dalam jaringan teroris yang umumnya menggunakan niqab, sehingga diduga bahwa selembar kain penutup wajah ini tidak semata simbul ketaqwaan tetapi ada bagian dari doktrin ideologi yang melawan sistem yang ada. Pada umumnya, ideologi ini bermaksud mendirikan sistem caliphate yang dilawankan dengan demokrasi dan bentuk negara republik. Penelitian ini bertujuan untuk mengetahui sejauhmana tingkat Islamisme dan nasionalisme para niqabis di Indonesia dan Mesir, sebagai negara dengan mayoritas Muslim. Penelitian ini menggunakan mix-methode, kualitatif dan kuantitatif yang melibatkan 205 Niqabis dari Indonesia dan 87 niqabis dari Mesir. Data kuantitatif diperoleh dari 209 responden melalui kuesioner sedangkan data kualitatif diperoleh melalui wawancara mendalam dengan teknis kisah hidup sebanyak 27, 6 Niqabis Mesir dan 21 Niqabis Indonesia. Disamping itu, dilakukan wawancara dengan 12 tokoh dan dilaksanakan dua diskusi terfokus dengan politisi, aktivis perempuan, akademisi, pegawai pemerintah, dan pemimpin agama. Penelitian ini menggunakan kerangka kerja kontestasi Islamisme dan nasionalisme yang menunjukan hasil sebagai berikut: ada perbedaan signifikan antara niqabis kedua negara pada aspek kebanggaan sebagai warga negara. Hampir 30 persen niqabis Indonesia tidak bangga menjadi WNI sedangkan di Mesir hanya sekitar 3 persen. Jasa Bank digunakan untuk mengukur kehidupan Islami yang menunjukkan kecenderungan sama, meski dengan prosentase yang sedikit berbeda, yaitu lebih dari 90% tidak setuju dengan bunga bank. Terkait dengan politik, lebih dari 50% setuju dengan sistem caliphate dan 1 dari 4 niqabis setuju bahwa pemerintah saat ini thoghut dan sekitar 15 orang setuju menggunakan kekerasan dalam membela negara
The Influence of Ottoman Empire on the conservation of the architectural heritage in Jerusalem
Full text linkJerusalem is one of the oldest cities in the world. It was built by the Canaanites in 3000 B.C., became the first Qiblaof Muslims and is the third holiest shrine after Mecca and Medina. It is believed to be the only sacred city in the world that is considered historically and spiritually significant to Muslims, Christians, and Jews alike. Since its establishment, the city had been subjected to a series of changes as the result of political, economic and social developments that affected the architectural formation through successive periods from the beginning leading up to the Ottoman Era, which then achieved relative stability. The research aims to examine and review the conservation mechanisms of the architectural buildings during the Ottomans rule in Jerusalem for more than 400 years, and how the Ottoman Sultans had contributed in revitalizing and protecting the city from loss and extinction. The researcher followed the historical interpretive method using descriptive analysis based on a literature review and preliminary study to determine Ottoman practices in conserving the historical and architectural heritage of Jerusalem. The research found that the Ottoman efforts towards conserving the architectural heritage in Jerusalem fell into four categories (Renovation, Restoration, Reconstruction and Rehabilitation). The Ottomans focused on the conservation of the existing buildings rather than new construction, because of their respect of local traditions and the holy places.Yerusalem adalah salah satu kota tertua di dunia. Dibangun oleh orang-orang Kanaan pada 3000 SM, kota ini menjadi kiblat pertama umat Islam dan merupakan tempat suci ketiga setelah Mekkah dan Madinah. Kota ini diyakini sebagai satu-satunya kota suci di dunia yang dianggap penting secara historis dan spiritual bagi umat Islam, Kristen, dan Yahudi. Sejak didirikan, kota ini telah mengalami serangkaian perubahan sebagai akibat dari perkembangan politik, ekonomi dan sosial yang memengaruhi pembentukan arsitektur melalui periode-periode berturut-turut dari awal menuju era Ottoman, yang kemudian mencapai stabilitas relatif. Penelitian ini bertujuan untuk menguji dan meninjau mekanisme konservasi bangunan arsitektur selama pemerintahan Ottoman di Yerusalem selama lebih dari 400 tahun, dan bagaimana Sultan Ottoman telah berkontribusi dalam merevitalisasi dan melindungi kota dari kehilangan dan kepunahan. Peneliti mengikuti metode interpretif historis dan analisis deskriptif berdasarkan tinjauan literatur dan studi pendahuluan untuk menentukan praktik Ottoman dalam melestarikan warisan sejarah dan arsitektur Yerusalem. Penelitian ini menemukan bahwa upaya Ottoman ke arah pelestarian warisan arsitektur di Yerusalem jatuh ke dalam empat kategori (Renovasi, Restorasi, Rekonstruksi dan Rehabilitasi). Ottoman berfokus pada konservasi bangunan yang ada daripada konstruksi baru, karena rasa hormat mereka terhadap tradisi lokal dan tempat-tempat suci.
Islamophobia in education: perceptions on the use of veil/niqab in higher education
Full text linkThe phenomenon of the development of the veil in Indonesia, especially among higher education has become a concern lately. This is due to the view of the public about the relationship between the use of the veil with the influence of certain ideologies. This research aims to determine the reasons and motivations for the use of the veil among female students, perceptions received in the surrounding environment, and obstacles encountered. This research uses a phenomenological approach as part of qualitative research. Participants in this research were 12 female students from private universities in Yogyakarta. The method of in-depth interviews using interview guide instruments becomes a technique in collecting data. Data analysis using semantic reduction is done by identifying important statements from the results of the interview, determining the theme of the discussion, and describing the significance of the whole experience of veiled students. The results showed that there were five main themes in the use of the veil in higher education, namely the average age of female students who used veil, motivation and reasons for using a veil, perceptions from within themselves and their environment, constraints encountered, and consistency in wearing a veil. Some of the findings obtained are certainly new references that need to be further developed. Therefore, knowledge about Islamophobia especially the perception of the phenomenon of the veil is important for educational institutions in determining policy and for the community to be a reference in dealing with the phenomenon
A political ideology of the Indonesian Islamic philanthropy institution: a case study of Suryakarta Beramal foundation
No full textThis present research studies the ideologization practices of the Islamic philanthropy institution managed by the civil society in Indonesia: a case study of Suryakarta Beramal Foundation. A qualitative method with a case study approach was employed. Data was collected using in-depth interviews, observations and documentation techniques and then inductively analyzed. The results show that Suryakarta Beramal is a philanthropy institution ideologically affiliated withthe Tarbiyah movement. Most of the collected Islamic philanthropy funds: zakat, (alms-giving), infak (infaq), sadaqah (donation) and wakaf (religious endowment) were provided to finance the educational institution possessed by Suryakarta Beramal, except for poverty alleviation; the educational institution also functions as an ideologization medium. Ideologization was conducted through curriculum engineering, holding various events such as smart recharging, liqa, mabit, rihlah and halaqah and students’ habituation, starting from using uniforms for religious activities either at school or in the dormitory. The result of the ideologization is that the alumni of the school of Suryakarta Beramal became the loyalists of the Tarbiyah ideology and are affiliated with Partai Adil Makmur (PAM) (Just and Affluent Party) as the political wing of the Tarbiyah movement in Indonesia
Intertextuality manipulation in post-September-eleven American fiction to misinform readership
Full text linkThis paper investigates how some American writers manipulate intertextuality in American fiction in the wake of the September 11 events. The researchers use Updike’s Terrorist, Miller’s Blindsided, and McBain’s Merely Hate to illustrate this kind of manipulation. An example is cited and discussed in light of the supposed Islamic reference material. The researchers provide a discussion showing how intertextuality is manipulated to misinform readership. The findings indicate that the most employed manipulation strategies are mistranslation, incomplete quotation, out of context Quranic verses, fake information, and distorted ideas about women and the concept of jihad
Post-truth and Islamophobia narration in the contemporary Indonesian political constellation
No full textThis article discusses the phenomenon of post-truth politics, role, and its influence on the return of Islamophobic narratives in the dynamics of Indonesian political constellation. There are three main issues discussed in this study: post-truth, Islamophobia in Indonesia, and contemporary Indonesian political constellation. Using qualitative research and analysis of critical theory perspectives, this study found that the development of post-truth political practices indirectly evokes the narrative of Islamophobia in contemporary Indonesian political constellation. The return of the Islamophobia can be seen in three ways. First, the practice of post-truth politics which is rooted in the politicization of religion and ethnicity, it gives negative impact not only because of unhealthy process of leadership circulation in Indonesia, but has also faltered the reality of Indonesia's plurality as a pluralist state, both in terms of ethnicity and religion. Second, post-truth political practices in which contain propaganda, intimidation, lies and hate speech have stimulated the rise of sentiment towards religious social groups, as happened in the “212 Movement”. Third, the return of Islamophobic narratives due to political Post-truth appears to be increasing clashes and practices of religious intolerance in Indonesia, where intolerance is practiced by the majority against minority groups. Artikel ini mengkaji fenomena politik post-truth, peran dan pengaruhnya terhadap kembalinya narasi Islamophobia dalam dinamika konstelasi politik Indonesia kontemporer. Terdapat tiga permasalahan pokok yang dibahas dalam kajian ini: post-truth, Islamophobia, dan konstelasi politik Indonesia kontemporer. Dengan menggunakan jenis penelitian kualitatif dan analisis perspektif teori kritis, studi ini mendapati temuan bahwa berkembangnya praktik politik post-truth, secara tidak langsung telah membangkitkan kembali narasi Islamophobia dalam konstelasi politik Indonesia kontemporer. Kembalinya narasi Islamophobia tersebut terlihat dalam tiga hal. Pertama, praktik politik post-truth yang berakar pada politisasi agama dan etnisitas, telah menimbulkan dampak negatif bukan saja pada tidak sehatnya proses sirkulasi kepemimpinan di Indonesia, namun juga telah membuat goyah realitas kemajemukan Indonesia sebagai negara pluralis, baik dari segi etnisitas maupun agama. Kedua, praktik politik post-truth yang di dalamnya berisikan propaganda, intimidasi, dan kebohongan, telah menstimulus bangkitnya sentimen terhadap kelompok-kelompok sosial keagamaan, seperti yang terjadi dalam gerakan Aksi Bela Islam 212. Ketiga, kembalinya narasi Islamophobia akibat politik post-truth nampak pada semakin meningkatnya benturan dan praktik intoleransi keagamaan di Indonesia, di mana intoleransi dilakukan oleh kelompok mayoritas terhadap kelompok minoritas
Misinterpretation of patience: an analytical study of nerimo concept within Indonesian Muslim society
Full text linkThis research aims to deeply explore the nerimo concept in Javanese Muslim society. Nerimo as the philosophy of Javanese culture is often associated with the concept of patience in Islamic doctrine. This research shows that there are a misconception understanding and practice among the Javanese Muslims regarding the concept of nerimo and patience. They tend to express nerimo and patience as a practice of passivity, static, and blind submission to all problems of life. This causes the values contained those concepts to be reduced and lose the spirit of liberation for the life of mankind. By employing a liberation hermeneutic approach and sociological analysis, this research concludes that the nerimo concept in Javanese Muslim could be reconstructed into a Javanese idea that implies human endurance in every period of life. The concepts of nerimo and patience alternately are a form of psychological, spiritual, and intellectual awareness that every life has a periodic motion where every person will surely experience life fluctuations. Then the principle of patience and nerimo become a catalyst for the position of life to turn it back into motion. Patience and nerimo, therefore, are not placed as results but are situated as the power of a continuity life process which can drive people surpassing one stage of their lives.Penelitian ini bertujuan untuk mengeksplorasi konsep nerimo dalam masyarakat Muslim Jawa. Nerimo sebagai filosofi budaya Jawa sering dikaitkan dengan konsep kesabaran dalam doktrin Islam. Penelitian ini menunjukkan bahwa ada pemahaman dan praktik miskonsepsi di kalangan Muslim Jawa tentang konsep nerimo dan kesabaran. Mereka cenderung mengekspresikan nerimo dan kesabaran sebagai praktik kepasifan, statis, dan kepatuhan buta terhadap semua masalah kehidupan. Ini menyebabkan nilai-nilai yang terkandung dalam konsep-konsep tersebut menjadi berkurang dan kehilangan semangat pembebasan bagi kehidupan umat manusia. Dengan menggunakan pendekatan hermeneutika pembebasan dan analisis sosiologis, penelitian ini menyimpulkan bahwa konsep nerimo dalam Muslim Jawa sebenarnya dapat direkonstruksi menjadi gagasan Jawa yang menyiratkan ketahanan manusia dalam setiap periode kehidupan. Konsep nerimo dan kesabaran secara bergantian adalah bentuk kesadaran psikologis, spiritual, dan intelektual bahwa setiap kehidupan memiliki gerakan periodik di mana setiap orang pasti akan mengalami fluktuasi kehidupan. Maka prinsip kesabaran dan nerimo menjadi katalisator bagi posisi hidup untuk mengubahnya kembali menjadi gerak. Kesabaran dan nerimo, oleh karena itu, tidak ditempatkan sebagai hasil tetapi ditempatkan sebagai kekuatan dari proses kehidupan berkelanjutan yang mampu mendorong orang melampaui satu tahap kehidupan mereka