QIJIS (Qudus International Journal of Islamic Studies)
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Understanding the Historical Emergence of Islamic Finance in Indonesia: An Institutional and Social Movement Perspetive
Full text linkDespite the rapid growth of Islamic finance globally, studies have not yet attempted to rationalise how it emerged and developed. Therefore, drawing on a dialogue between institutional and social movement theories, this study aims to understand the process that led to the emergence and development of Islamic finance in Indonesia. Based on primary data collected from 32 Indonesian Islamic finance activists and other relevant sources, the study suggests that the emergence and development of the Islamic financial institution in Indonesia was an outcome of the changing approach of the Islamic economic movement in realising its goals, shifting from an experimental outsider initiative to an internally generated one that attempts to effect change from within. Furthermore, the dynamic development of Islamic finance in Indonesia can be framed and categorised into several periods: an introduction period (1983–1992), a recognition period (1993–2004), a crystallisation period (2005–2014), and a centralisation period (2014–present). These results are expected to enrich the literature on the emergence of Islamic finance and provide insights to develop and ‘reform’ the Islamic financial institution to realise its idealism
A Historical Narrative of Ethnic Conflict and Social Anarchy in Shaanxi: The Muslim Uprising 1862-1873
Full text linkHui rebellion (1862-1873) is depicted generally as the confrontation of Hui with the Qing state but an exploration of the background of the uprising in the Shaanxi province and a keen look into the oral histories and compilations of local narratives of the devastation reveals that the reality was much more complex. The historical account of these rebellions produced the stereotype that Manchus and Hui had been in conflict throughout whereas this paper contends that the Qing reign can be comfortably divided into two distinct phases with respect to the behavior of Manchus towards the Hui minority. The first phase is marvelously peaceful and prosperous whereas the second is equally drastic and catastrophic. How did this sweeping shift occur? The answer to this logical query involves the third and most decisive component of the whole confrontation i.e. Han gentry and militia. We propose that Han officialdom played a crucial role in creating an ambiance of confrontation of Hui with the Qing state. Were it not the ethnic riots and racial bias by the Han gentry, Hui would have never been forced to stand unanimously for the protection of their identity and rights. On the other hand, although the Qing Empire wanted to discriminate between rebels and innocent people yet its efforts remained futile as with the weakening of the central state, the axis of power shifted to local Han authorities who were adamant to exterminate Hui from the area. Thus an uprising against Han discrimination distended into a rebellion against the state on a large scale
Integration of Religious Awareness in Environmental Education
Full text linkEnvironmental education plays an essential role in minimizing the alarming rate of environmental damage due to the limited understanding of the community about the benefits of conservation. The primary reason for this research is the exclusion of religious values in environmental education. This study aimed to determine the benefits of integrating religious values and environmental education to raise public awareness on this issue and comprehend the public response toward the integration between religious values and environmental education. This study employed a qualitative approach based on Participatory Action Research (PAR) which allowed the researcher to act as an interventionist, facilitator, and activist by collecting data through interviews, observations, and field notes to produce primary data. The study identifies three significant findings. First, government agencies responsible for environmental issues rarely involve religious leaders in environmental preservation discussions or activities. Second, environmental issues are not the primary topic in religious studies. Third, the community has a misconception that humans are the center of the universe. At the same time, the universe is only meant to satisfy human needs. The conclusion is that the religious understanding of the community has not yet touched on environmental issues. However, this study was limited to a community in Tambakromo, Pati Regency, Central Java. A study that involves more communities is needed. In addition, the use of survey methods and more participant involvement for future reviewers of similar topics. Thus, it can potentially obtain a comprehensive study result
Mainstreaming Moderation in Preventing/Countering Violent Extremism (P/CVE) in Pesantrens in Central Java
Full text linkAs religious-violent extremism (RVE) is snowballing, government, authorities, and also Civil Society Organizations (CSOs) are trying to seek various approaches from soft to hard measures to eradicate and decrease religious-violent extremism at many levels of society. CISForm, as a study center at UIN Sunan Kalijaga, has quite long been active in preventing/countering violent extremism (P/CVE) through its delicate methods, i.e., mainstreaming moderation in some pesantrens in Yogyakarta and Surakarta, Indonesia. This paper will display the methods, strategies, and responses of the programs that have been carried out by the university-based research center. Due to the problematic terms or concepts of radicalization and deradicalization, the whole program of CISForm on CVE is termed as mainstreaming moderation instead of deradicalization. This research found that some conservative pesantrens, as dormant entities, should be approached properly through soft measures since hard measures could neither touch nor address the roots of radicalism appropriately. The indirect and soft approaches initiated by CISForm could re-mainstream pesantrens to moderate Islam (wasathiyah)
Tawhid-Based Green Learning in Islamic Higher Education: An Insan Kamil Character Building
Full text linkThis study aims to integrate green learning into the curriculum and proposes a holistic conceptual framework for Islamic higher education. This study used a qualitative-thematic approach and collected data through structured interviews with four informants from Islamic higher education institutions with green campus programs who were selected through snowball sampling. The results revealed that the green campus had been implemented in several ways, including the vision and governance of the campus environment, the appropriate waste management, research, and community service, and the learning process in several courses, either explicitly regulated in the written curriculum or implicitly taught in the hidden curriculum. One of the goals of implementing a green campus is to provide insight to students, lecturers, and other higher education communities about the importance of a sustainable environment through the learning process as a provision when living in a society. In addition, Islamic higher education has budgeted funds for green campus development, although it is limited because it strictly competes with funds allocations for other required campus development. For this reason, the researchers propose Tawhid-Based Green Learning, a conceptual framework for developing Islamic higher education responsive to the natural environment, which is reflected in the vision, mission, goals, learning materials, quality assurance, and outcomes. The concern for the environment based on tawhid (monotheism) integrated into the curriculum is also a form of human piety, and Islamic higher education has the task of producing graduates who have insan kamil personalities. As an implication, Islamic higher education must contribute to reducing the impact of global warming through tawhid-based green learning included in curriculum and lecture materials
Nationalism and Spiritualism of Javanese Tarekat: Study of Tarekat Rinjani in Banyumas Central Java
Full text linkTarekat or tarīqah is the Muslim spiritual path toward direct knowledge (maʿrifah) or ultimate truth (ḥaqq) of God. This paper aims to describe the Sufism school teaching of Tarekat Rinjani in Besuki Village, Banyumas Regency. This research is also to reveal laku batiniyah and lahiriyah (spiritual and physical practices) of Tarekat Rinjani. Cultural anthropology research was conducted to achieve the objectives through participatory observation and in-depth interviews for collecting the data. Tarekat Rinjani is one of the local Javanese tarekat that existed within Javanese communities. In this tarekat, the members must carry out Laku Kendalisada ritual consisting of two parts; spiritual and physical practices, to reach the love of God. Spiritual practices were done by managing hearts, minds, and reciting wirid, while physical practices were done by loving the Republic of Indonesia, helping others regardless of religion, groups, and ethnics, and making spiritual journeys to places called as wingit. In conclusion, Tarekat Rinjani is classified as a ghairu mu’tabarah, which is not a well-recognized Sufi order based on Sharia and included in the creed of Sunni Islam, since it is typical of Banyumas Sufi-syncretic tarekat with non-mutashil sanad that is not directly connected to the Prophet Muhammad
Hashemites’ Custodianship of Jerusalem Islamic Holy Sites
Full text linkThis study aims to demonstrate the Jordanian Hashemites’ custodianship of the Islamic sanctities in Jerusalem and their role in preserving its Islamic identity from the attempts of Judaization exposed by the Israeli State. The reigns of his Majesty King Abdullah I and King Hussein (kings of the Hashemite Kingdom of Jordan) were taken as a model for the study, by presenting the most prominent services provided to Al-Aqsa Mosque and the Dome of the Rock in Jerusalem, such as restoration, renovation, rebuilding, and providing financial and non-financial support to these sanctities. The study concludes that the Hashemites’ custodianship of the Islamic sanctities in Jerusalem was not only connected with the Jordanian-Palestinian relations, but also came out of the Hashemites’ faith in their religious and national duty to preserve Jerusalem identity and stand in the face of any attempt to Judaize, control and divide Jerusalem. This custody began since the era of Sharif Hussein bin Ali and it has continued to the present time
Investing in the Ummatic Cause: The Philanthropic Activities of ‘Abd Allāh ibn ‘Alawī al-’Aṭṭās (d. 1929)
Full text link‘Abd Allāh ibn ‘Alawī al-’Aṭṭās (d. 1929) was born into a wealthy family and became a well-known Hadrami property-owner in Batavia (Jakarta). He lived in a dynamic era in the late 19th and early 20th centuries, which witnessed the awakening of the Hadrami community in the Netherlands East Indies or colonial Indonesia. As a strong supporter of Islamic reformism, he was heavily involved in disseminating the idea of progress and sponsoring a number of revivalist efforts, particularly in the field of education. His substantial financial contribution in this regard earned him a prominent reputation, although this was not always understood by his own community. However, his revivalist and philanthropic activities are rarely studied in depth. This article will discuss al-’Aṭṭās’ financial support toward the promotion of the ummatic cause in the Netherlands East Indies. The question of how his financial contributions were directed to improve the conditions of the ummah will be addressed thoroughly. This study uses the historical method and employs a number of primary sources that have not been widely used. It also utilizes research about charity and philanthropy to enrich the discussion. This study will, hopefully, broaden our understanding of the role of philanthropic activities in an effort to infuse revivalism in the Muslim society through one of its main proponents in the Netherlands East Indies
The Prospect of Waqf in Financing Small and Medium Enterprises (SMEs) in Yemen
Full text linkThe role of small and medium enterprises (SMEs) in economic development has been duly recognised. However, SMEs encounter a number of challenges. The most pressing obstacle SMEs face is the lack of finance. Therefore, it is extremely important to find new and suitable finance sources in order to support SMEs either in their establishment or growth phases. Waqf is regarded one of the best sources of finance in the Islamic financial system. There is much potential in its use to finance SMEs financing. The present study explored the prospect of Waqf as an Islamic financial instrument to finance SMEs. It further examined a proposed modified Waqf model and whether it was applicable in Yemen. The study has adopted a qualitative method in the form of semi-structured interviews with 6 experts from Waqf institutions and from SMEs developmental institutions. The experts interviewed are mainly SMEs owners, Waqf directors and beneficiaries specialized in the areas of Waqf and SMEs. The findings of the study indicate that Waqf appeared to be one of the most important instruments in financing such economic activities as it can play a crucial role in financing SMEs. Further, the study significantly contributed by suggesting a new method that will help in financing small and medium enterprises (SMEs) in Yemen. Thus, providing a finance for these firms will help to create more jobs for the low income, which in turn helps in the economic development
A Historical Narrative of Ethnic Conflict and Social Anarchy in Shaanxi: The Muslim Uprising 1862-18731
Full text linkHui rebellion (1862-1873) is depicted generally as the confrontation of Hui with the Qing state but an exploration of the background of the uprising in the Shaanxi province and a keen look into the oral histories and compilations of local narratives of the devastation reveals that the reality was much more complex. The historical account of these rebellions produced the stereotype that Manchus and Hui had been in conflict throughout whereas this paper contends that the Qing reign can be comfortably divided into two distinct phases with respect to the behavior of Manchus towards the Hui minority. The first phase is marvelously peaceful and prosperous whereas the second is equally drastic and catastrophic. How did this sweeping shift occur? The answer to this logical query involves the third and most decisive component of the whole confrontation i.e. Han gentry and militia. We propose that Han officialdom played a crucial role in creating an ambiance of confrontation of Hui with the Qing state. Were it not the ethnic riots and racial bias by the Han gentry, Hui would have never been forced to stand unanimously for the protection of their identity and rights. On the other hand, although the Qing Empire wanted to discriminate between rebels and innocent people yet its efforts remained futile as with the weakening of the central state, the axis of power shifted to local Han authorities who were adamant to exterminate Hui from the area. Thus an uprising against Han discrimination distended into a rebellion against the state on a large scale