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Regulating Religion in Southeast Asia and the Pacific Ismatu Ropi
Studia Islamika Vol 19, No 3 (2012): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sdi.v19i3.360

Southeast Asia is one of the most diverse regions, with hundreds of ethnic groups, various religious beliefs and denominations, and different spoken languages and dialects. These different backgrounds pose serious challenges for the governments in Southeast Asia, not only on how they should manage those diversities in building the nation but also in ensuring a harmonious life. Many believe that cultural and racial diversities have the potential to create tension and conflict in the community. Thus, government and public officials have the responsibility to ensure that societies with different backgrounds embrace a sense of unity so that everyone shares their pride and attachment to their community and the nation. In sum, this is one of the main arguments why regulation (including in terms of religious life) is important. Hence, regulating religion is the most visible manifestation of the state–religion relationship, particularly in a state where religion dominates the political domain and plays an important role in legal and social systems.DOI: 10.15408/sdi.v19i3.360

Depicting the Other Faith: A Bibliography Survey of Indonesian Muslim Polemics on Christianity Ismatu Ropi
Studia Islamika Vol 6, No 1 (1999): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sdi.v6i1.747

The demise of the Cultural Policy (cultuurstelsel) in the mid-nineteenth century inevitably changed the narrative history of the Indonesian archipelago. It was abvious that the policy generated immense profits for the Dutch colonial administration, allowing it to make a profit in addition to balancing its budget. Much of the surplus was sent to Netherlands itself and was used for public expenditures, thereby subsidizing the Dutch taxpayer. However, for the indiginous population of the East Indies, expecting those who were close to colonila agents, cultuurstelsel soon came to mean exploitation and impoverishment.DOI: 10.15408/sdi.v6i1.747

Kisah Adam dalam Literatur Muslim Indonesia Ismatu Ropi
Studia Islamika Vol 6, No 2 (1999): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sdi.v6i2.735

Buku yang ditulis oleh Steenbrink kali ini berupaya membuktikan sebuah hipotesis bahwa betapapun berasal dari sumber yang sama, Al-Qur'an dan Hadits, kisah Adam dalam tradisi Islam di Asia Tenggara mengalami proses pengkayaan orang sangat luar biasa dan tentunya dalam beberapa hal sangat berbeda dengan apa yang dipotret oleh kedua sumber ajaran Islam itu sendiri. Selain itu, sebagaimana terungkap dalam pendahuluan buku, karya ini berupaya mengklarifikasi kemungkinan adanya persamaan dan kesinambungan antara Yahudi, Kristen, dan Islam sebagai agama-agama Ibrahim (Abrahamic religions).DOI: 10.15408/sdi.v6i2.735

In Search of Principles of Good Governance: Lesson Learned from a Series of Workshops on "Islamic Western Dialogues on Governance Values" Ismatu Ropi
Studia Islamika Vol 11, No 1 (2004): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

In the Indonesia context, issues of good governance have also been an unflagging national agenda. Despite recognition of the importance of good governance, public discourse on this issue has not gained as much attention as it should within this newly democratic country. Following the downfall of the New Order government in 1998,Indonesia has faced the task of rebuilding a social and political system responsive to the changing expectations of the Indonesian people, embodied in the new animating spirit popularly known as Reformasi. This paradigm of reform refers to the wish to see democratic ideals permeate the lives of all Indonesians.DOI: 10.15408/sdi.v11i1.657

Membingkai Pesan Moral Al-Qur'an tentang Ahli Kitab Ismatu Ropi
Refleksi Vol 1, No 2 (1999): Refleksi
Publisher : Faculty of Ushuluddin Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ref.v1i2.25755

Pembicaraan tentang siapa dan bagaimana Ahli Kitab sebenarnya bukanlah persoalan yang baru dalam khazanah pemikiran para Islamisis dan sarjana Muslimin. Charis Waddy, sebagai misal, pernah mengekspresikan suatu harapan akan munculnya suatu studi tentang hubungan agama-agama dengan titik awalnya adalah konsep Ahli Kitab. Hal yang sama juga pernah dilakukan oleh Edith S. Engel, John Barton dan Heilmen yang menelusuri sejarah tiga agama monotheistik (Yahudi, Kristen dan Islam) dengan semangat pencarian kedamaian yang lapang.

ROHIS: DARI PENCARIAN IDENTITAS KE IDEOLOGISASI AGAMA Ismatu Ropi
Jurnal Dialog Vol 34 No 2 (2011): JURNAL DIALOG
Publisher : Sekretariat Badan Litbang dan Diklat Kementerian Agama RI

ROHIS stands for Rohani (Spirit) Islam. It is school organization for religious (Islamic) activities (to develop selfpotential, creativity, religious experiences and strengthen the faith) which will be useful for the next future life. In this point, ROHIS constitutes as a new identity for Islamic students at general school. As new identity, ROHIS raised many problems. Recently, a number of intolerant behaviors in some nonreligiousbased and religiousbased schools were apparently due to ROHIS. Finally, ROHIS was also suspected as the vehicle to spread the radicalism teachings. Surprisingly, the abuse of Rohis has been a trend and it should be investigated because of involvement of religion teacher, head master and adviser of Rohis. This article discusses this problem and confers recommendation to solve it

REGULATING RELIGIOUS HETERODOXIES IN CONTEMPORARY INDONESIA Ropi, Ismatu; Wahid, Din
ILMU USHULUDDIN Vol. 11, No. 1, July 2024
Publisher : Peminat Ilmu Ushuluddin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/iu.v11i1.44337

This article delves into a discussion about how the Indonesian government, specifically the Ministry of Religious Affairs (Kemenag RI), regulated the handling of problematic religious movements and groups in Indonesia in 2017. It also aims to investigate whether the 2013 fatwa issued by the Indonesia Council of Ulama (MUI), which consists of religious scholars and holds significant influence, played a pivotal role in shaping this regulatory framework. Both of these documents were issued in response to the actions of individuals and groups that were perceived to have crossed the line of acceptability or violated the core beliefs of mainstream religious groups in Indonesia. They both outline key principles aimed at preventing any activities, teachings, or movements that strayed beyond the boundaries of legitimate dissent and encroached upon the sacred aspects of religion. In essence, the primary theme running through both documents is the preservation of mainstream religious orthodoxy. This reflects the government's and the dominant religious group's efforts to control and closely monitor any groups that appear to deviate from mainstream beliefs. The government and the majority religious community are viewed as the protectors of orthodoxy, and they are unhesitant in restricting individuals or groups accused of being "problematic" or "deviant" from participating in the public sphere.

Religion and the Identity of Independent Indonesia: A Study on Religious Narratives According to the Founding Fathers Thaha, Idris; Ropi, Ismatu; Umam, Saiful
Ulumuna Vol 28 No 2 (2024): December
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v28i2.916

This article analyzes the speeches, works, and views of some Founding Fathers of Indonesia - Supomo, Muhammad Yamin, and Sukarno - as well as other key figures like Mohammad Hatta, K.H. Wahid Hasyim, Johannes Latuharhary, and Hoesein Djajadiningrat. It will explore their perspectives on the role of religion in Indonesia's political and social spheres. In Indonesia, where religion has significantly shaped the country's politics and society, politicians and elites largely agreed that religion is crucial to forming national identity. The main difference between nationalist and Islamist leaders was the extent of religion's influence on the new nation-state, not whether it had a role at all. Some argued for integrating faith into state affairs, while others favored separating the two. The enduring debate reflects the ongoing negotiation of competing visions of Indonesian nationhood, wherein religion is a significant axis of political and cultural expression. Moreover, the "religious state" concept encapsulates Indonesian leaders' nuanced approach to navigating the diverse religious landscape while maintaining a sense of national unity.

Melacak Akar Perang Suci: Perkembangan Ide Jihād dalam Tradisi Islam Ropi, Ismatu
Refleksi: Jurnal Kajian Agama dan Filsafat Vol 4, No 1 (2002): Refleksi
Publisher : Faculty of Ushuluddin Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ref.v4i1.44773

This article examines Reuven Firestone’s book, Jihad: The Origin of Holy War in Islam (New York: Oxford University Press, 1999), within the broader context of the historical and scholarly discourse on religious wars. The study of holy war as a religiously justified conflict remains relatively new in academic traditions, with early foundational works such as Julius Wellhausen’s Prolegomena to the History of Ancient Israel (1885) inspiring later research. Comparative studies on the Judeo-Christian tradition have been explored by scholars such as Susan Niditch, Roland Bainton, and James A. Brundage. Meanwhile, Western scholarly attention to religious war in Islam began in the early 20th century with works by Gardner (1912) and Stephen van Rensselaer Trowbridge (1913), followed by seminal studies such as Majid Khadduri’s War and Peace in the Law of Islam (1955) and Rudolph Peters’ Jihad in Mediaeval and Modern Islam (1977). The term "holy war" itself remains problematic, as its definition is contested and varies across different traditions. In the European context, it is often framed as a form of justification for war through religious legitimacy. Unlike conventional warfare, which is based on strategy, military strength, and tactical calculations, religious war often involves eschatological, metaphysical, and supernatural elements. Historical examples, such as the Battle of Badr, illustrate how religious narratives influence perceptions of divine intervention in warfare. The article also addresses the paradox of how religions, which fundamentally advocate order and morality, justify violence. Drawing on political, theological, and linguistic perspectives, it argues that religious war functions within a binary opposition framework, where good confronts evil and divine forces oppose satanic ones. Within this paradigm, material motivations become secondary to spiritual rewards, including divine favor and the promise of paradise. This study contributes to the ongoing debate on the ideological and theological dimensions of religious war, particularly in the Islamic tradition.

Membingkai Pesan Moral Al-Qur'an tentang Ahli Kitab Ismatu Ropi
Refleksi: Jurnal Kajian Agama dan Filsafat Vol 1, No 2 (1999): Refleksi
Publisher : Faculty of Ushuluddin Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ref.v1i2.25755

Dalam tradisi kesarjanaan Islam, sayangnya, khazanah yang sangat luas dari konsep Ahli Kitab tidak mendapat perhatian yang cukup serius sebagai pijakan kaum Muslimin untuk membangun hubungan antar agama yang inklusif. Sebagaimana istilah-istilah lain dalam tradisi Islam, seperti al-dīn, ummah dan lainnya, istilah Ahli Kitab biasanya dipahami dan difungsikan sebagai kriteria penilai bagi hubungan agama-agama itu. Fungsi ini secara apologetis bisa bermuara pada dua sikap yang saling melengkapi. Pertama, istilah Ahli Kitab digunakan untuk menjustifikasi bahwa dalam Islam hubungan agama-agama telah diintrodusir walau dengan catatan-catatan yang carut-marut. Kedua, dengan istilah itu pula karena gambaran-gambaran kritis yang disajikan al-Qur’an tentang Ahli Kitab menjadi pembenar dan pengesah bagi kaum Muslimin untuk mengambil jarak teologis kepada mereka. Penitikberatan istilah Ahli Kitab sebagaimana di atas merupakan cermin dari keberagamaan yang bersikap normatif-idealistik yang mengukur tingkat keberagamaan dari aspek-aspek formal ajaran agama saja, sehingga semangat dari istilah itu kurang mendapat perhatian serius. Buku yang ditulis oleh Muhammad Ghalib M ini mungkin bisa dimasukkan dalam kategori itu.

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