Islamika Indonesiana
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Internet, Identity and Islamic Movements: The Case of Salafism in Indonesia
Full text linkThe revolution of information and communication technology has transformed the world into different shape, including Muslim world. This technology in the form of internet does not merely have the democratizing potential for Muslim world, but also has created a new public sphere and new Islamic authority. This paper discusses the role of internet as played by Muslim religious movement, especially Salafism in Indonesia. Using textual analysis of data collected from their websites, this article argues that the internet as modern technology of information and communication has helped Salafism rise to the public to show their ideological and doctrinal stances as well as to challenge their enemies such as Liberal Islam Network (Jaringan Islam Liberat), Shiah, and so on. Through the internet too, this movement respond to such contemporary issues as terrorism, earthquake and others. This means that although orthodox in doctrine and attitude, this movement can benefit from the internet very much for its missionary purposes
A Current Portrait of Islamic Education in Aceh
Full text linkoai:ojs2.journal.uinsgd.ac.id:article/1There have been many studies on Islamic education in Aceh, especially among traditional institutions. However, the new coming of ustaz Java has led to social dynamic in the province. This paper aims to examine the contemporary of Islamic authority in education in Aceh, Indonesia. It will focus with two social concepts and their role in society. It based from fieldwork in Aceh in several areas. It is argued that there is changing of Islamic authority the society in which the ustaz play more important role in education rather than teungkue. Meanwhile, the teungku are more interested in political arena
The Challenge of Democracy in Indonesia: The Case of Salafi Movement
Full text linkIn spite of strong support of the majority of Muslims in Indonesia to democratic system, there are small numbers of Muslim who reject the democratic system. To name a few, I can mention here some groups of Muslims who oppose the democracy, such as Hizbut Tahrir Indonesia (HTI), Majelis Mujahidin Indonesia (MMI) and Salafis. These groups maintain that democracy is against Islam, because Islam does not recognize democracy. Democracy as symbolized by “the power of people†contradicts the basic doctrine of Islam concerning the sovereignty. In Islam, they maintain, the power or sovereignty belongs to God only. This essential concept creates various consequences dealing with governance of the ruled. This paper discusses the views of Salafis in Indonesia on the democracy. Despite their resistance of democracy, the Salafis consider a ruler resulted from democracy is valid, and Muslims should obey him: they are not allowed to criticize him publicly, and are not allowed to rebel against him
Abangan-Islam or Making Islam Indigeneous?
Full text linkBook Review:Mystic Synthesis in Java: A History of Islamization from the Fourteenth to the Early Nineteenth Centuries, by M.C. Ricklefs (Norwalk, CT: EastBridge, 2006), 275 pp. (English). Price $25.44. ISBN-13: 978-189193661
A Century of NU-Muhammadiyah in Indonesia: The Failure of Islamic Modernism?
Full text linkIslamic modernism represented by Muhammadiyah and Persatuan Islam and Islamic traditionalism symbolized by Nahdlatul Ulama have lasted a century old in Indonesian history (1912-2014). The unavoidable tensions and conflicts between these two contrast Islamic movements occurred in various fields. The modernist hasbeen trying to promote their modern views and to eradicate tradition. On the contrary, the traditionalist has been working hard to maintain their Islamic tradition and fight for the modernist mission in disseminating their ideas. To some extent, the modernist is quite successful, however by comparative study methods applied in this article to see the result of these two Islamic streams, I argue that in common Islamic modernism has failed to weaken and to eradicate tradition as it was firstly introduced by their initiators over a century ago. The modernist is only successful in its attempt to build its own empire of modernism but without vanishing tradition. Rather than weakening, let alone disappearing, what has been occuring shows the opposite result. Islamic traditionalism even grows larger than modernist group and develops more dynamic in various fields. More than that, Islamic neo-traditionalism has emerged as its new variant, an intellectual movement that found a new land on the problems of modern spiritual drought
Nurcholish Madjid’s Idea of Inclusive Theology in Islam
Full text linkNurcholish Madjid was one of Indonesian Muslim intellectuals who had shaped specific school of Islamic thought known as neo-modernism. One of contemporary issues that he was concerned with was the problem of religious plurality, which was a fact in Indonesian religious life and had been debated among Indonesian Muslim scholars before him. However, at his era, the discussion of such an issue became more controversial and attracted wider debate. This is because he interpreted “Islam,†which is commonly understood as religion of the followers of Prophet Muhammad, to mean “surrender†to God’s will which is at the heart of all prophetic religions before him. In addition, he extended the concept of people of the book (ahl al-kitab), which includes exclusively the adherents of Judaism and Christianity as traditionalists understand, to cover other religious traditions such as Hinduism, Buddhism, and so on. Drawing greatly on Nurcholish’s works, this article argues that his theology of religious pluralism can be categorized as inclusive, which is different from exclusivism