Studia Islamika
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Pesantren Resilience: The Path to Prevent Radicalism and Violent Extremism
No full textThe phenomena of radicalism and violent extremism in Indonesia, in some cases, cannot be separated from pesantren (Islamic boarding schools); some jihadis (read: terrorists) are pesantren graduates. However, as an educational institution that has rooted in the Indonesia Muslim communities, the majority of pesantren carry the spirit of religious moderation. They have even produced many alumni promoting peaceful, tolerant, and democratic views of Islam. Some pundits have confirmed the moderate character of pesantren. Azyumardi Azra, in his review on the results of the study of the Center for the Study of Religion and Culture (CSRC) and the Center for the Study of Islam and Society (PPIM, Pusat Pengkajian Islam dan Masyarakat) UIN Jakarta (The Jakarta Post, 22 December 2019), underlines that pesantren has contributed to fostering the understanding of moderate Islam (wasaṭīyah). Pesantren is different from Islamic educational institutions in other Muslim countries, such as Pakistan, Yemen, Afghanistan, etc. In those countries, many madrasahs (Islamic schools) become a place of a breeding ground for a radical understanding of Islam. The CSRC and PPIM UIN Jakarta’s study (2019) shows that pesantren has “social resilience” which can hinder them from the influence of radical ideology, although they still have some vulnerabilities. Pesantren resilience is resulted by their capacity in empowering their social capitals that have been existed in three social connectivity: social bonding, social bridging, and social linking
Revitalizing Hadhrami Authority: New Networks, Figures and Institutions among Ḥabā’ib in Indonesia
No full textThis article analyses the rising popularity of young ḥabā’ib and their da‘wah activism in contemporary Indonesia. The popularity of ḥabā’ib has also been followed by the proliferation of media and publications promoting both Hadhrami scholars and Hadhramaut. Distinct from scholars who emphasise domestic considerations, this study sees transnational connection as crucial to the facilitation of the ḥabā’ib’s da‘wah activism. The article argues that the reestablishment of ties between Indonesia and Yemen in 1990 in the field of education and preaching (da‘wah) has facilitated the growing authority of ḥabā’ib in Indonesia. These new connections have enabled young Indonesian Muslims to travel to Hadhramaut to study in traditional Islamic seminaries and to build their own da‘wah networks. By examining these new connections, this article pays particular attention to the charismatic Hadhrami scholar, Habib ‘Umar ibn Hafiz, his role and influence, as well as his students’ network in contemporary Indonesia
Pergumulan Praktik, Identitas dan Otoritas Islam di Indonesia Timur
No full textKathryn M. Robinson (Ed.). 2020. Mosques and Imams: Everyday Islam in Eastern Indonesia. Singapore: NUS Press, National University of Singapore.This book provides an in-depth and critical narrative that contributes to a better understanding of Indonesian Muslim society's complexities and shifts. In contrast to studies on the dynamics of Islam in the western part of Indonesia, especially Java, which is centered on the figures of kiyai and Islamic boarding schools (pesantren) or Islamic schools (madrasah) institutions, the subjects of this study are mosques and imams. Both of which play a role as locus and agents of Islamization in Eastern Indonesia. With an ethnographic approach, this book is highly rich in details and insights that describe the particularity, diversity, nuances, as well as dimensions of Muslim communities in South Sulawesi, Maluku, East Nusa Tenggara, and West Nusa Tenggara. This book argues that religious authorities (imams) are autonomous figures who have considerable capacity to act, which enables them to shape their people's specific experiences and identities by utilizing mosques as sites to exercise their agency
Al-Kifāḥ min ajli dawlah Islāmīyah ‘abra al-masār al-dīmuqrātī: Tajribat al-Ḥizb al-Islāmī al-Mālizī (PAS)
No full textThis paper discusses how PAS follows democratic way to achive its political goal to establish an Islamic state. Is it true that the establishment of PAS was triggered by its motive to struggle for Islamic state which is not addressed by UMNO? What and how is the concept of Islamic state according to PAS? How and to what extent did Muslim and non-Muslim in Malaysia accept PAS idea, in Malaysian election history, particularly in the last 2018 election? By analysing document of PAS Islamic state, party’s statute, and PAS performance from election to election, the researcher argues that up to present PAS was unsuccessfull to reach its political goal yet. PAS only won and occupied Kelantan and several times won in Sabah and Terengganu. The result of 2018 election shows that PAS was beaten by Pakatan Harapan coallition as well as Barisan Nasional coalition. However, PAS’s struggle through democratic way has significantly contributed to reduce a negative image of Islamic movement in South East Asia. Islam is not monolithic and Islam is compatible with democracy. PAS’s struggle is a clear proof
Al-Ṭarīqah al-Naqshabandīyah al-Khālidīyah fī Cianjur, Jawa al-Gharbīyah: Ta‘ālimuhā wa tuqūsuhā wa taṭawwurātuhā
No full textThis article explores the teachings, rituals and developments of the Naqshabandiyah Khalidiyah sufi order in Cianjur, West Java. It has been established since the mid-19th century and has played an important role in the spread of Islam in this area called the “Kota Santri/City of Islamic Students”. This is due to the followers of the sufi order still adhering to the principle of khalwat dar anjuman. This principle allows them to practice the spirituality of the sufi order without leaving their social roles and functions as citizens. It can be seen from the diversity of their backgrounds, who are not only farmers, traders and entrepreneurs but also government officials. Moreover, 15 percent of them are millennials. Through a historical approach, this article found that the Naqshabandiyah Khalidiyah sufi order in Cianjur has become an important part of the history of Islamic civilization in the West Java region. The teachings and rituals that blend with the surrounding community have illustrated the diversity of Islam in the archipelago which tends to be Sufi in style since the early days
Ru’yat al-aqallīyāt al-muslimah hawla al-tadayyun: Mawqif jayl al-shabāb fi Manado
No full textThis article presents data on the religious attitudes of Muslim minority communities. Similar themes have been studied considerably, but most of them are researched in the Muslim majority areas. Therefore, the author tries to delve into the same topic, but it investigates a different locus, namely how the religious views and attitudes of Muslim minority youth in Manado. The findings reveal that the attitudes and behavior of Muslim youth in Manado towards diversity tend to be conservative with scriptural and puritanical features. However, their basic attitude is highly open towards moderate values and principles, with a decent respect for individual freedom and human rights, even though norms and culture constrain them, this shows a paradox. On the one hand, they show a tolerant attitude, but on other certain aspects or problems, their attitude tends to be intolerant. In its context, the attitudes and religiosity of these Muslim youths have sparked social change in the City of Manado
Al-Tawatturāt bayn al-Sunnah wa al-Shī'ah fī Maluku al-Shamālīyah: Durūs min al-Māḍī
No full textThis article explains the conflict between the majority of Sunni Muslims and the minority Shia in Ternate from 2012 until 2018. At the start, the Sunni Muslims in Ternate complained about the existence of a Shia sect community of around dozens of people in Jerbes and Marikrubu villages of North Ternate regency which has caused unrest for the community. Concerned with the spread of this so-called heresy, on January 25, 2012, the Sunni Muslim community carried out the expulsion of the Shiite settlers in the village. Shia's followers from Jerbes village were secured by the security forces to avoid undesirable happenings. Indeed, this doesn't need to happen if both Sunni and Shia Muslims in Ternate realized that they have local wisdom and legacy of traditional values and virtue, from which Islam and local genius values could put forward a peaceful solution and common platform so that harmony, concord, stability, and peace can be maintained by all parties
Whither Religious Moderation? The State and Management of Religious Affairs in Contemporary Indonesia
No full textThe extent of religious values and symbols in encompassing the direction of Indonesian nation state from the beginning of modern Indonesian history was the most popular determinant contestation in Indonesian political activism along with the emergence of the new sentiments of nationalism and anti-colonialism. Following the embracement of Pancasila (the Five Principles) as the state socio-political foundation, Indonesia would be neither a secular state in which religion was absolutely separated from the state, nor a religious one where the state was organized on one particular faith. Bearing in mind that religion is very important in the state system, the state normatively defines its role on religious affair, as clearly outlines in the Constitution, paving the way for the government to take religious affairs as part of its service. For many decades, the government is very active to promote religious toleration among the communities given to the heterogeneities of religious groups in Indonesia. Implicit here is the importance of a well-grounded policy that continually balances the degree of level of contribution of religious groups in forming a unique Indonesian identity. Hence when Indonesian people identify themselves with particular religious grouping, it does not mean that they have less loyalty to Indonesian nation- statehood. It seems clear that retaining religious (and cultural identity) is not the same thing as political allegiance to a country. Ethnic or religious loyalties do not detract from wider loyalties to the country. For them both loyalties are mutually defining their very existence.
The Concept of Patah Titi: The Problem of Inheritance and Its Solution in Aceh Tengah
No full textThis article examines the inheritance issue of patah titi practiced by the people of Aceh Tengah. Patah titi is a state in which one of the aṣḥāb al-furūḍ (obligatory sharers or primary heirs) loses linkage (due to death) to muwārith (the deceased). This study used descriptive analysis and drew upon legal pluralism, which considers the interaction between state laws, customary laws, and religious laws in resolving a case. The findings show that inheritance distribution is implemented in three steps: first, the heir inherits nothing due to the legal consequences of patah titi; second, the heir receives inheritance because they are considered a badl (substitution) of the predeceased heir; third, the heir receives hibah (gift). The last two steps in the settlement of patah titi are derived from various sources, including the Compilation of Islamic Law (KHI), customary law, and the universal values of Islamic law, which consider principles of equity, humanity and child protection
The Decline of Traditional Learning Methods in Changing Indonesia: Trends of Bandongan-Kitāb Readings in Pesantrens
No full textThis article examines the marginalization of the traditional pesantren educational system and how the system finds a way to be recognized as equal in contemporary Indonesia. This study is mainly based on the author’s observation of practices in Tafsīr al-Jalālayn pedagogies in traditional and modern West Javanese pesantrens and the kitāb reading tournament, with in-depth interviews of some related figures and teachers, during the periods 2015-2017. This article argues that the marginalization of the educational system since the coming of modernization in the early twentieth century continues to happen up to the end of the century. The graduates of the traditional institutions keep left behind, and that the traditional pesantren system is merely recognized as a type of non-formal education. The twenty-first century period witnessed attempts from the Indonesian government through the Ministry of Religious Affairs to equalize the kitāb-based learning in the traditional milieu. By so doing, the graduates are expected to receive equal rights for pursuing their education or looking for a career