Studia Islamika
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The Multiplicity of Muhammadiyah’s Political Engagement in Indonesia’s DPD Election
No full textThe establishment of the DPD (Dewan Perwakilan Rakyat or Regional Representative Council) in Indonesia in 2004 has provided individuals and civil society organizations such as Muhammadiyah with the opportunity to participate in the legislative process without formally entering politics. As exemplified by three cases in Yogyakarta, South Sulawesi and West Sumatra, three local Muhammadiyah branches have participated in the last three DPD elections (2004, 2009, and 2014), with each winning a seat each in the 2014 election. This reveals the inherently political nature of civil-cum-Islamic social-religious organizations such as Muhammadiyah, which will manifest itself whenever opportunities become available. Yet, due to different organizational strengths and the social-cultural capital of each local branch office, diverse approaches and political strategies were used to mobilize members and sympathizers, thereby encouraging them to vote
Promoting Qarḍ al-Ḥasan in Nanofinance to Counter The Moneylender in Southeast Asia
No full textMoneylending is a real humanitarian problem in Asian countries, including in Southeast Asia. This study examines moneylending activities in this region, where poor people become a target. An emergency need forces them to seek out a moneylender. This paper argues that nanofinance may address the microfinance gap to counter the moneylender. Despite the existence of nanofinance, it has not obtained as much attention as microfinance. However, nanofinance activities have run in some Asian countries to help the poor. By interviewing some informants in Indonesia, Vietnam, and Cambodia, and then reviewing the empirical study and context in Malaysia, Thailand and Brunei, this paper intends to: (1) Describe the practice of moneylending in Indonesia, Vietnam, Cambodia, Malaysia, Thailand and Brunei; (2) Describe the nanofinance practice in Indonesia and Thailand; (3) Promote qarḍ al-ḥasan as the philanthropy contract of (Islamic) nanofinance
State, Religious Education, and Prevention of Violent Extremism in Southeast Asia
No full textIn the last two decades, violent extremism has become the center of attention for the world. The 9/11 attack in New York which devastated the World Trade Center (WTC) twin towers were a “big bang” for the violence phenomena triggered by the existence of radical religious ideas. The tragedy carried out by the al-Qaeda extremist group triggered tension in many countries which at some level it gave birth to the symptoms of a so-called called “Islamophobia”—a religious perspective that sees Islam as the estuary of violence. That dark event, then, has signaled a new chapter in the portrait of global diversity.Since then, violent extremism phenomena have been increasingly affecting the Southeast Asian region. Bali Bombing I (2002), Bali Bombing II (2005), attacks on the Ahmadiya group in Cikeusik, Banten (2011), Sunni conflicts with Shia community in Sampang, Madura (2013), burning of churches in Singkil, Aceh and burning of mosques in Tolikara, Papua (2015), the bombing on Thamrin Street, Jakarta (2016) and the suicide bombings in three churches in Surabaya (2018) have shown us that violent extremism was a bitter experience for Indonesia. This gives a gloomy representation for the essence of religious understanding that rests on the idea of raḥmatan li al-‘ālamīn—becoming a blessing for the entire universe. Also, the phenomena have alarmed us to be cautious and worry about threats on Indonesianism that upholds diversity
Being Muslim in a Secular World: Indonesian Families in Washington DC Area
No full textIndonesian Muslims in Washington DC and the surrounding states of Maryland and Virginia are an important Indonesian community in the United States. They are one of a few Indonesian American communities with a Muslim majority. We survey its birth and assess the early Indonesian and Indonesian Muslim presence in America and their arrival routes. We then examine the lack of Indonesian interest to immigrate to this continent until very recently. Our study draws upon scholarly research on Indonesian-Dutch connections and the early Indonesian experience in the United States. Data about the Indonesian Muslim Association in America (IMAAM) mosque are derived from interviews with over two hundred leaders and members of the community (jamā‘ah). This includes in-depth interviews with forty-six selected individuals, and observation of the masjid activities over a year (April 2017 – June 2018) forms an integral part of this explorative research
Indonesian Translation and Appropriation of the Works of Shariati and Hanafi in the New Order’s Islamic Discourses
No full textThis paper discusses the discourses of Indonesian Muslim intellectuals on the works of Ali Shariati and Hassan Hanafi in Indonesia’s New Order. The literature discussed here consists primarily of the articles written by prominent Indonesian Muslim intellectuals, and most of the articles were introductions to the translated books of Shariati and Hanafi. The articles shows us that Shariati’s and Hanafi’s ideas were received, interpreted, criticized, and appropriated by the intellectuals in order to make them relevant to the Indonesian context.The idealization of Shariati as an intellectual, a more open attitude towards Shi’ism, and the discussion of his socialist tendencies could not be separated from the demands of the Indonesian political situation during the New Order. Likewise, Hanafi’s ideas on the relation between religion, ideology and development, and the Islamic Left and Occidentalism found their relevance to the Indonesian socio-political context.Therefore, the discourses are elements of the New Order’s Islamic discourses.DOI: 10.15408/sdi.v25i2.718
Al-Ṭuqūs wa ‘alāqatuhā bi huwīyat muslimī Ulu Kapuas, Kalimantan al-Gharbīyah
No full textThis article discusses a tradition of Muslim-Malay communities in the context of ritual and cultural identity. This study focuses on the Pangil tradition which are carried out by Muslim-Malay communities in Ulu Kapuas, West Kalimantan. This tradition is carried out by inviting the surrounding communities to commemorate the various events that they have been experienced, either joyful or sorrowful experiences. This article reviews the Pangil tradition by using anthropological perspectives to see patterns of cultural communication and their relationship with identities that represent the Muslim-Malay community. This tradition shows that the balance of life - both in the social and divine dimensions - is highly upheld by the Muslim-Malay community in the Ulu Kapuas. This can be seen in the ritual context which is filled with providing meals, recitating the Al-Quran, and praying for their ancestors. In the context of cultural communication, the Pangil ceremony teaches four things; the value of gratitude to God (nyelamat), sharing joy and sorrow (nyelamatand beruwah), social equality (banquet procession); and togetherness and helping each other (organizing tradition)
Youth Camp for Preventing Violent-Extremism: Fostering Youth Dialogue, Encountering Diversity
No full textOn the Saturday late night, 10th February 2018, Basit––an Islamic teacher (ustādh)––admonished street children because of their perturbing behaviours in the front of his store. However, feeling offended by the ustādh, the children had battered down of him instead. His right hand was severely torn due to knife cuts and got a bruised face after being showered with punches from the children. On the next day, 11th February 2018, Mass (Divine Liturgy) at St. Lidwina Church in Sleman, Yogyakarta turned out to be “Bloody Mass” after being attacked by a 23-year-old young man. Allegedly running toward choir, the youngster swung repeatedly his blade in the front of the church and slashed pastor, churchgoer, church congregation and police officer as well.DOI: 10.15408/sdi.v25i2.792
Cross-cultural Differences Experienced during Hajj: A Case Study of Acehnese Hajj
No full textThe cross-cultural differences experienced by pilgrims during the world’s largest religious ritual, ḥajj, have yet to be explored. It is worthwhile to investigate this issue from an Indonesian perspective. This study uses a phenomenological approach to examine cross-cultural differences experienced by Acehnese pilgrims during ḥajj. The perceptions of Acehnese who have never been to Mecca (‘villagers’) and Acehnese who stayed in Saudi Arabia and its neighbouring countries (‘stayers’) were also probed. The findings show that the pilgrims experienced cross-cultural differences in verbal communication, body movement, physical appearance and dress, the use of space, time, touch, voice, and smell. Cross-culturally, the pilgrims have a different perspective to villagers and stayers. The pilgrims expressed culture shock, while the villagers’ perceptions were primarily shaped by imagined and unverified stories, and the stayers understood their pilgrimage through their long experiences of residing in Arab countries.DOI: 10.15408/sdi.v25i1.535
Rindu Kembali Ke Baitullah: Sejarah Haji Asia Tenggara
No full textEric Tagliacozzo, 2013. The Longest Journey: Southeast Asians and the Pilgrimage to Mecca. Oxford and New York: Oxford University Press.For many Muslims in Southeast Asia, the Hajj is not only an important spiritual experience but also a unique and very interesting story to tell. In this book, Eric Tagliacozzo painstakingly delivers the story of Hajj in Southeast Asia, where in the last five centuries, the Hajjis from Southeast Asian region have gone to Mecca to perform mandatory worship to perfect their religion. The longue duree approach that he uses not only enable him to unveil the reasons why millions of Southeast Asian Muslims have embarked on pilgrimage since the 15th CE, but also how the Hajj played great political and economic roles during the pre- and post-colonial periods up to this day, when the Hajj is increasingly complicated but, thanks to the advance of technology, it has become more affordable for many. Enriched with a sharp analysis of history and anthropology, the book is undoubtedly a very important contribution to the increased interest in the study of Hajj in the Malay-Indonesian archipelago and Southeast Asia.DOI: 10.15408/sdi.v25i1.783
Mu‘ḍilat al-aqlīyah al-Masīḥīyah fī ḥudūd balad al-sharī‘ah al-Islāmīyah
No full textThis article aims to find out the facts about the dilemmas faced by Christians as a minority in Aceh Tamiang regarding their desire to have houses of worship. All this while, Christians can only worship in their own houses. Indeed, their worship activities are always suspected and monitored by majority citizens, who are predominantly Muslim. The government and majority citizens are not at all concerned with the needs of Christian worship facilities. Actually, FKUB is a government institution that should be objective for this case, but they almost failed to defend for the needs of minorities. FKUB is only able to convey religious aspirations to government, but they have no power at all to deal with the case in the face of the regime. Rules made by the central government make difficulties for minority to establish their houses of worship. In addition, certain policies regulated by the Governor of Aceh have also contributed to create impossibility for Christian who would like to build their houses of worship. The sincere tolerance can only be realized by arousing the sympathy of the Muslims as the majority. They must be vehemently able to feel how if they are in position as minority.DOI: 10.15408/sdi.v25i2.697