Studia Islamika
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Explaining Religio-Political Tolerance Among Muslims: Evidence from Indonesia
No full textOnce a fully free country according to Freedom House, Indonesia has declined to partly free in the last seven years, indicating that the largest Muslim democracy in the world is deconsolidating. The decrease of freedom in Indonesia is believed to be associated with intolerance toward religious minorities, specifically by Muslims toward non-Muslims. Previous studies found that Indonesians are in general intolerant. However, those studies ignore factors which have the potential to strengthen religio-polititical tolerance. My contribution is to fill this empty space by explaining the intolerance. The potential explanatory factors are political, economic, and security conditions, institutional engagement, political engagement, and democratic values. Based on a nationwide public opinion survey, this study reveals new findings about which factors are more crucial to strengthening religio-political tolerance. Muslim religiosity affects significantly and negatively religio-political tolerance. However, economic, political, and security conditions, institutional engagement, political engagement, democratic values, and Javanese ethnicity more significantly explain the tolerance. If these factors prevail over religion and religiosity, tolerance will improve
Pretext for Religious Violence in Indonesia: An Anthropolinguistic Analysis of Fatwas on Ahmadiyya
No full textThis study uses an anthropolinguistic approach to examine two Majelis Ulama Indonesia (MUI) fatwa texts regarding Ahmadiyya. First, it shows that there are significant differences between the 1980 and 2005 fatwas. Second, in terms of their lexicon, the 1980 fatwa uses the phrase "di luar Islam" (outside Islam), while the 2005 fatwa uses the phrase "berada di luar Islam" (located outside Islam). Third, there is an emphasis on the responsibilities of the government within the 2005 fatwa on Ahmadiyya. Fourth, the 1980 fatwa was directed at the Qadiyan Ahmadiyya, while the 2005 fatwa was directed at all elements of Ahmadiyya. Fifth, the form of the 2005 fatwa is reminiscent of a legal proclamation. This strongly affected the violence experienced by Ahmadiyya, as the fatwa was no longer presented as an opinion, but as a legally binding decision
Al-Shabakāt al-ijtimā‘īyah wa al-fikrīyah bayn muslimī Lombok wa Sumatera: Dirāsah fī tuḥfah wa makhṭūṭ Sasak
No full textThis article discusses the socio-intellectual networking of Indonesian Muslim communities, especially in Sumatra and Lombok communities. The relationship between them is observed through ancient manuscripts and artifacts, while the philological and archeological approach are utilized to reconstruct its history. From these two primary sources, this article finds that the Sumatra-Lombok relationship had long existed and both of them had been influencing one another. One of the pieces of evidence held by the Sasak People in West Nusa Tenggara proves this influence existence. It is also supported by the existence of Malay-language manuscripts which are currently kept by the Sasak people. Supporting the written evidence, archaeological evidence also espouses the article’s argument wherein it can be found from the presence of Aceh's gravestones found in Raja Selaparang's burial complex in Lombok, West Nusa Tenggara. On the basis of these two historical sources, the article proves that the connectedness of the Sumatran-Lombok community had existed before the era of the Islamic kingdom in the Nusantara. When the emergence of the Islamic empire, the relationship between the two was even further strengthened by the presence of the scholars from both regions who came and settled in Mecca.
Lebih dari Sekedar Katalog Manuskrip: Jejak Intelektualisme Islam di Mindanao
No full textOman Fathurahman, Kawashima Midori, and Labi Sarip Riwarung (eds.). 2019. The Library of an Islamic Scholar of Mindanao: The Collection of Sheik Muhammad Said bin Imam sa Bayang at the Al-Imam As-Saddiq (A.S.) Library, Marawi City, Philippines: An Annotated Catalogue with Essay. Tokyo: Institute of Asian, African, and Middle Eastern Studies, Sophia UniversityContemporary socio-political issues have dominated studies on Islam in the Southern Philippines. The lack of primary sources has caused discussions about the history of Islamic culture in the region to be relatively rare. This manuscript catalog could be the key. It reveals the existence of 4,215 pages of manuscripts and 3,224 pages of printed books (kitāb) of the Al-Imam As-Sadiq Library in Marawi City. It proposes a new method for compiling a manuscript catalog so that readers who are not too familiar with Islamic studies and philology may also enjoy reading. Besides offering a description of manuscripts, it also presents a mapping of intellectual works written by ulamas in Mindanao and their connection with the Muslim-Malay communities in other regions. Hence, this book will support further studies on intellectual networks in the Muslim community in Southeast Asia in general and Mindanao in particular
Para Wali Nyentrik: Rekontekstualisasi Islamisasi di Tanah Jawa, Menantang Fundamentalisme Islam
No full textGeorge Quinn, Bandit Saints of Java: How Java's eccentric saints are challenging fundamentalist Islam in modern Indonesia. Leicestershire: Monsoon Books Pte. Ltd.. 432 pp. Nowadays, religious fundamentalism is started to undermine the joints of diversity in Indonesia. For the extreme instance, adherents of this understanding even try to replace Pancasila as an ideology of Indonesia with Islamic state. The book is an oasis in the midst of the surge of fundamentalism. By contextualizing the stories of Islamization in Java through the bewildered journey of his pilgrimage to the tombs of the saints, he tried to present the trinkets of Islamic expression that developed in the stream of Indonesian history. This book also shows how the saints tried to “breakthrough” the solidity of Hindu-Buddhist civilization living as the mentality in Javanese people through unique Islamization tactics. The nuances of fusion between Islam and locality, as well as obedience to worship with magical power of syncretics meet in a historical continuity. In addition, the stories of the saints chosen by Quinn were able to show a model of Islamization that was friendly, fun, and flexible. This model, in turn, also gave birth to a genuine version of Islam in Indonesia
Religious Pluralism Revisited: Discursive Patterns of the Ulama Fatwa in Indonesia and Malaysia
No full textAs a long-established fundamental value of both Indonesia and Malaysia, religious pluralism has become a highly contested issue. A common tendency among the dominant Muslim groups in Indonesia and Malaysia, promoted by their fatwa bodies, has been to revisit religious pluralism. This article poses questions: how pluralism is defined, discussed and contested in both countries; why mainstream Islamic groups reconstruct the meaning of the term; which arguments are used by these groups; and what impact this has on legal discourse and legal practice in both countries. With these questions, this article focuses on fatwas issued by the Indonesian Council of Ulama and the National Fatwa Council of Malaysia. The article discusses the incorporation of fatwas into state policy in both countries, social disputes and contestation over fatwas. The theoretical frameworks used are taken from interdisciplinary discourses on transnationalism, pluralism, Islamic legal theory, legal pluralism and the public sphere
Qur’anic Exegesis for Commoners: A Thematic Sketch of Non-Academic Tafsīr Works in Indonesia
No full textThis article deals with two scholarly tafsīr books circulating throughout modern Indonesia: Husein Qadri’s (1906-1966) “Senjata Mukmin” (The Weapons of the Believers) and Agus Purwanto’s (b. 1964) “Nalar Ayat-Ayat Semesta” (Reasoning of the Verses of the Universe). Qadri, representing his position as Muslim scholar, and Purwanto, as Muslim intellectual, contribute to the shaping of lay exegesis in their country. I conclude that although the two works are completely different with regard to genre, methodology and style, both are concerned with attracting the attention of lay readers and, accordingly, endeavor to present their information in a comprehensible and accessible manner. In term of content, the two books limit their discussion to the apparent (ẓāhir) meaning of the Qur’an, an understanding that depends on a reader’s knowledge of Arabic; one might call it an immediate understanding of the text. Their works also maintain the primacy of Arabic over the Indonesian language
Kiai dan Blater: Antara Kesalehan dan Kekerasan dalam Dinamika Politik Lokal di Madura
No full textYanwar Pribadi. 2018. Islam, State and Society: Local Politics in Madura. New York: RoutledgeThis book talks about the relationship between Islam, state and society in Indonesia with a focal point on local politics in Madura. Specifically, this book tries to explain factors that have shaped the development of contemporary Islam and politics in Madura. One of the main arguments of this book is that local elite figures play greater roles than formal leaders such as village heads or regents in mobilizing communities in Madura. By focusing on both kiai and blater, this book examines the forms of the relationship between Islam and politics on one hand, and between piety and violence on the other. Anthropologically speaking, in order to produce a richer discussion, kiai and blater must be seen as social actors and not as a mere structure in their role of the construction of Islam and political formation in contemporary Indonesia
Dawr al-mar’ah fī usrat al-salafīyah al-jihādīyah fī farḍ al-inḍibāṭ ‘alá jism al-abnā’
No full textIn a radical group, women have strategic and significant roles as a martyr, creating some kindship genealogies, recruiting members, and reproducing religious values for their family members. This paper intends to study more deeply about women’s role in reproducing religious values in the Salafi Jihadi’s family, specifically in the terrorism convicted family. When their husbands are jailed because of terrorism cases, the terrorists’ wives will become the family’s center. Besides as a mother, they also must replace their husband’s role such as giving livelihood and reproducing religious values for their children. In this study, reproduction of religious values in the Sisi and Susi’s family (unreal names) is implemented through child’s body disciplines. It undertakes through some activities such as (1) space concept (2) activity and behavior (3) punishment
Indonesia and Two Great Narratives on Islamic Studies
No full textThere are at least two interesting facts about Indonesia and the Muslim world. First, Indonesia is the largest Muslim country in the world. With more than 260 million people, Indonesia is the 4th most populous country in the world, and here Islam is the most adhered to religion. With approximately 87 % of its population are Muslims, the largest Muslim population in one country lives in Indonesia.Second, a large number of Muslim majority countries are not Arabs. According to the Pew Research Center, approximately 20 percent of Muslims live in Arab countries. Turkey and Iran, two non-Arab countries, are the largest Muslim-majority countries in the Middle East. Meanwhile, South Asia and Southeast Asia cover around 62 percent of the world’s Muslims. Indonesia alone is home to 12.7 percent of all world’s Muslims.These two facts show Indonesia’s unique position in the Islamic world. On the one hand, Indonesia is one of the farthest countries from the Arab World, but Islam that comes from there has been deeply rooted in the daily lives of many Indonesian Muslims. On the other hand, Indonesia which was colonized for more than three hundred years by Western colonialism, did not take for granted the influence of Arab cultures, and even more in contact with modernity, both directly and indirectly introduced by way of colonialism.