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INDONESIA
Bulletin of Indonesian Islamic Studies
Published by Kuras Institute
ISSN : -     EISSN : 29638429     DOI : https://doi.org/10.51214/biis.v1i1.265
Core Subject : Religion, Humanities, Education, Art, Social,
Religion Arts Humanities Education Social Sciences
Bulletin of Indonesian Islamic Studies focuses on the study of Indonesian Islamic Issues that developed in society with the textual and contextual approaches. The scope of the study includes: a) Beliefs System in Islam, b) Ideas of Muslim Scholars, c) Ritual System in Islam, d) Traditions or Customs in Islamic Society, e) Literature and Islamic Arts, and f) Islamic Education
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 123 Documents
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Analisis Keadilan Distributif dalam Alokasi Subsidi Pertanian: Tinjauan Ekonomi Islam Septiana Ningrum; Subandi Subandi; Finny Ligery
Bulletin of Indonesian Islamic Studies Vol. 3 No. 2 (2024): Bulletin of Indonesian Islamic Studies
Publisher : KURAS Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51214/biis.v3i2.1848

Abstract

This study examines the distribution system of subsidized fertilizers in Kotagajah from the perspective of Islamic economic justice. Employing a qualitative field research design, data were collected through observation, in-depth interviews with distributors and farmer groups, and analysis of regulatory and academic sources, and were subsequently analyzed inductively using triangulation techniques. The findings indicate that procedurally the distribution mechanism adheres to the RDKK scheme and the “Six Right” principles; however, its implementation reveals three major pathologies: target displacement that marginalizes smallholder farmers, price distortions through sales above the government’s Highest Retail Price (HET), and excessive fertilizer consumption leading to artificial scarcity and ecological degradation. From the standpoint of Islamic economics, these practices represent deviations from the principles of justice (al-‘adl), trust (amanah), and the prohibitions of injustice (ẓulm) and excess (isrāf). The study concludes that the effectiveness of subsidized fertilizer distribution cannot be assessed solely through procedural compliance but must be grounded in moral integrity, institutional oversight, and a maṣlaḥah-oriented framework to ensure distributive justice and sustainable agricultural development. This study enhances the discourse on Islamic economics by highlighting public subsidy policies that incorporate fiscal instruments, distributive ethics, and ecological preservation. It also introduces a maslahah-based evaluation framework for policymakers to improve distribution monitoring, aiming to reduce information asymmetry and moral hazard at the grassroots level.
Educational Autonomy and Islamic Education in Indonesia: Opportunities, Challenges, and Implications for Educational Quality Via Novelia Najmi; Nurhidayati Nurhidayati
Bulletin of Indonesian Islamic Studies Vol. 4 No. 2 (2025): Bulletin of Indonesian Islamic Studies
Publisher : KURAS Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51214/biis.v4i2.1740

Abstract

Educational autonomy in Indonesia constitutes a strategic milestone in post-1998 educational reform, marked by a transition from a centralized to a decentralized system. This policy reflects the government’s commitment to promoting independence, participation, and accountability in educational governance at both regional and institutional levels. This study aims to examine the concept and implementation of educational autonomy while identifying the opportunities and challenges faced by Islamic educational institutions. Employing a qualitative-descriptive approach through library research, the study draws on regulatory and scholarly sources, including legislation, ministerial regulations, and recent academic literature. The findings reveal that educational autonomy provides substantial opportunities for Islamic educational institutions to foster curriculum innovation, strengthen community-based governance, and enhance educational quality in alignment with Islamic values. However, its implementation encounters significant challenges, including regional disparities in capacity, limited human resources, and weak coordination between local governments and the Ministry of Religious Affairs. The study concludes that the effectiveness of educational autonomy depends on stakeholder collaboration and institutional readiness to implement autonomy principles in a sustainable manner. This study contributes a policy-oriented framework that positions Islamic educational institutions as active actors in decentralized educational governance.
Internalizing Islamic Values in a Multicultural Context: A Case Study of Identity Preservation among Indonesian Migrant Children in Malaysia Arfi Putri Maharani; Tamrin Fathoni; Miftaku Ni’amah; Neng Daris Salamah Elmi Putri Sibron
Bulletin of Indonesian Islamic Studies Vol. 5 No. 1 (2026): Bulletin of Indonesian Islamic Studies
Publisher : KURAS Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51214/biis.v5i1.1876

Abstract

Islamic Religious Education plays a crucial role in preserving the religious identity of Indonesian migrant children who grow up in multicultural environments with limited access to formal education. This study aims to detail the process of internalizing Islamic values to shape the Muslim identity of Indonesian migrant children at the Sungai Mulia 5 Gombak Learning Center (Sanggar Bimbingan) in Malaysia. Grounded in a constructivist perspective, this research emphasizes the subjective experiences and social interactions of migrant children as they navigate the internalization of Islamic educational values within a multicultural context. Utilizing a qualitative approach and a case study method, data were collected through semi-structured interviews with teachers, students, and learning center managers, alongside participatory observations. The findings reveal that the internalization of Islamic values is achieved through the integration of formal curricula and non-formal activities, such as daily worship practices and character-building exercises. This process unfolds through three systematic stages: value transformation, value transaction, and value trans-internalization, which collectively promote discipline, honesty, and responsibility among students. This research underscores the significance of non-formal educational institutions as vital havens for moral guidance and identity preservation for marginalized children living abroad. The results offer practical insights for similar educational providers seeking to enhance faith-based character development amidst the complexities of cultural diversity.
The Epistemological Foundations of Nahdlatul Ulama: Religious Authority, Scholarly Tradition, and Muslim Unity Ardelia Nihlah Ilahi; Mohamad Saofi; Nur Shofiyah Ramadhani; Maulana Ikhsanun Karim; Muhamad Haikal Husaini
Bulletin of Indonesian Islamic Studies Vol. 5 No. 1 (2026): Bulletin of Indonesian Islamic Studies
Publisher : KURAS Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51214/biis.v5i1.1695

Abstract

Nahdlatul Ulama (NU), the largest Islamic organization in Indonesia, plays a significant role in establishing and preserving Sunni religious authority through the framework of Ahl al-Sunnah wa al-Jamā‘ah, which integrates the Qur’an, the Sunnah, ijmā‘, and the scholarly tradition of Muslim jurists and theologians. This study analyzes Ahl al-Sunnah wa al-Jamā‘ah's epistemological framework in Nahdlatul Ulama as the foundation for constructing religious authority, transmitting Islamic knowledge, and preserving Muslim unity. Employing a qualitative approach based on library research, the study finds that NU’s religious framework is founded upon several fundamental principles: (1) adherence to the collective path of the believers (al-jamā‘ah), namely following a religious methodology grounded in the consensus of the mainstream Muslim scholarly tradition while maintaining a balance between scriptural texts, reason, and social realities; (2) the preservation of communal cohesion (ijtimā‘) through a strong commitment to Muslim unity and a highly cautious approach to takfīr (excommunication) of fellow Muslims; (3) adherence to the teachings of the Prophet, the Companions, the Tābiʿīn, and subsequent generations of scholars, recognizing their epistemic role in transmitting the Qur’an, hadith, tafsīr, and fiqh through an unbroken chain of scholarly transmission (sanad); and (4) the understanding of jihād as an ethical and methodological instrument for safeguarding the integrity of faith, promoting the public good (maṣlaḥah), and preserving Muslim unity, rather than as a justification for terrorism or indiscriminate violence.
Unequal Learning Access and Distributed Intergenerational Learning in the Islamic Atib Ko Ambai Tradition Adruni Arifina; Fanny Zakkiyah MR; Andika Pratama; Md. Nizamul Haque
Bulletin of Indonesian Islamic Studies Vol. 5 No. 1 (2026): Bulletin of Indonesian Islamic Studies
Publisher : KURAS Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51214/biis.v5i1.2248

Abstract

Atib Ko Ambai brings communal remembrance of God, customary knowledge, and intergenerational learning into the religious life of a Malay Muslim community in Riau, Indonesia. Its continuity raises a question that participation alone cannot answer: who can access the relationships through which ritual knowledge becomes meaningful. This focused ethnography examines how Kubu Babussalam organizes access to learning. Six field visits between February and July 2026 combined observation, documentation, and interviews with ten purposively selected participants, including four young people with contrasting involvement. Triangulation of sources and methods, reflexive documentation, and examination of divergent evidence supported iterative coding, cross-participant comparison, and theoretical interpretation. A Community of Practice informed the analysis of participation and access, while Freirean dialogical education highlighted opportunities for questioning and interpretation. Knowledge circulated among customary and religious leaders, elders, and families, yet the four youth cases encountered different combinations of invitations, responsibilities, and explanations. Limited involvement could coexist with willingness to learn. The study develops distributed intergenerational learning as a case-specific analytical construct connecting the distribution of pedagogical functions with learners’ access to them. Experiential-imitative and dialogical-intentional transmission describe complementary analytical mechanisms, with evidence for the latter comprising both explanatory encounters and participants’ requests for further dialogue. Domestic conversation and digital documentation appeared as supporting pathways. The findings suggest that sustaining this Islamic tradition involves making its religious and cultural meanings accessible alongside maintaining its performance.
Harmonizing Syarī‘ah and Ḥaqīqah: Taimiyyan Epistemological Resonances in Hamka’s Reconstruction of Tasawuf Modern Hamdan Maghribi; Alfina Hidayah
Bulletin of Indonesian Islamic Studies Vol. 5 No. 1 (2026): Bulletin of Indonesian Islamic Studies
Publisher : KURAS Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51214/biis.v5i1.1814

Abstract

Studies of Hamka’s Sufism routinely list Ibn Taimiyyah among his influences, yet the relationship has been asserted rather than demonstrated. This article examines how, and on what evidentiary basis, Taimiyyan concerns shape Hamka’s reconstruction of tasawuf. It reads Hamka’s Tasauf Moderen (1939), Perkembangan Tasauf dari Abad ke Abad (1952), later republished with his 1958 inaugural lecture as Tasauf: Perkembangan dan Pemurniannya, and Teguran Suci dan Jujur (1958) alongside Ibn Taimiyyah’s al-‘Ubūdiyyah, al-Furqān, Qā‘idah Jalīlah and Majmū‘ al-Fatāwā, and Ibn Qayyim al-Jawziyyah’s Madārij al-Sālikīn, Zād al-Ma‘ād and al-Wābil al-Ṣayyib. Using thematic coding and a four-level evidentiary scale adapted from Quentin Skinner’s criteria for influence, the study finds that Hamka refers explicitly to Ibn Taimiyyah and Ibn al-Qayyim, names Madārij al-Sālikīn, al-Wābil al-Ṣayyib and Ighāthat al-Lahfān, and uses Zād al-Ma‘ād against spiritual quietism. Convergence appears in four domains: the critique of wujūdiyyah, the volitional reading of fanā’, the critique of mediated spiritual authority, and the conceptions of zuhd and tawakkul. Explicit reference supports the criterion of sainthood and the anti-quietist argument; the other convergences are mediated receptions, structural affinities, or parallel developments shaped by the Minangkabau Kaum Muda, al-Manār reformism, and al-Ghazālī’s ethics, which remains the architecture of Tasauf Moderen. The article argues that Hamka rearticulated a Taimiyyan epistemology of spiritual validation, in which syarī‘ah is the criterion of ḥaqīqah, largely through Ibn al-Qayyim. It offers a graded model for studying Ibn Taimiyyah’s reception in Southeast Asia and complicates the binary between Salafi reformism and Sufism.
The Civil Servant Lecturer Movement: From Media to Action in the Islamic Perspective of Liberation Ahmad Umam Aufi; Dhesi Wulan Sari; Jonris Tampubolon
Bulletin of Indonesian Islamic Studies Vol. 5 No. 2 (2026): Bulletin of Indonesian Islamic Studies
Publisher : KURAS Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51214/biis.v5i2.1890

Abstract

This article examines the movement of Indonesian Civil Servant Lecturers (ASN) in demanding performance allowances (tukin) through the lens of Ali Shariati’s thought. The movement arises from bureaucratic injustice, where the complex academic workload—teaching, research, and community service—is not fairly reflected in the allowance scheme. Employing a qualitative approach with Critical Discourse Analysis (CDA), the study analyzes government regulations, public statements, online petitions, social media content, and news reports. Findings reveal that ASN lecturers have shifted from passive bureaucrats into raushanfikr (enlightened intellectuals) who critically challenge structural inequality. Their struggle is rooted in Islamic values such as justice (‘adl), trust (amānah), and labor rights, framed as an ideology of liberation. Shariati’s concepts of qiyām (awakening), syahādah (witnessing), and mustad‘afīn (the oppressed) illuminate the movement's dynamics, while the vision of a tawhidic society reflects aspirations for equality and justice. The study underscores Islam’s role as a moral source for contemporary social movements and offers practical recommendations for restructuring performance allowances based on substantive justice.
Digital Oral Exegesis Authority and Methodology: The Construction of Women's Nature in Ustaz Adi Hidayat’s YouTube Lectures Savira Manzilina; Khobirul Amru; Moh Alfin Rosyidi; Albi Ahmad Qusyairi
Bulletin of Indonesian Islamic Studies Vol. 5 No. 2 (2026): Bulletin of Indonesian Islamic Studies
Publisher : KURAS Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51214/biis.v5i2.2259

Abstract

Digitally circulated explanations of women’s fitrah connect Qur’anic interpretation with expectations about bodily difference, family care, and social participation. Adi Hidayat’s lectures are important to examine because they combine classical citations with Arabic explanation and scientific vocabulary, making gendered claims appear authoritative across different registers of knowledge. This study explains the construction in two purposively selected YouTube recordings on Amal Sunnah and Dakwah Sunnah, totaling 2:50:39. Qualitative digital document analysis applies Islah Gusmian’s eight technical and three methodological categories to meaning-bearing, timestamped segments. The analysis groups verse explanations, lexical discussion, transmitted reports, family narratives, and scientific assertions, then compares their functions across the recordings. Validation rests on checking excerpts within lecture context, tracing source identification, and distinguishing the speaker’s claims from externally corroborated propositions; audience reception is not measured. The findings show thematic organization, a popular register, individual delivery, and non-academic provenance, alongside transmission, reasoning, and intertextual engagement. Ethical-psychological concerns predominate, supported by theological and linguistic explanation. Classical works and maternal narratives establish a repertoire of credibility, while scientific terminology introduces claims requiring separate verification: mitochondrial inheritance does not support a 75:25 ratio of total parental influence. The contribution is a case-specific account of integrative-contextual digital oral exegesis that separates the construction of authority from evidential validation and identifies the tension between affirming women’s dignity and naturalizing domestic roles
Biometric Fiqh in the Era of AI Deepfakes: Reconstructing Karāmah al-Insān through Maqāṣid al-Sharīʻah for Sustainable Development Goals Elma Qotrunnada Hanin; Muhammad Mu'tamid Ihsanillah
Bulletin of Indonesian Islamic Studies Vol. 5 No. 1 (2026): Bulletin of Indonesian Islamic Studies
Publisher : KURAS Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51214/biis.v5i1.2336

Abstract

The spread of AI-generated deepfakes has produced a form of cybercrime that targets human biometric identity and injures victims' honor, property, and psychological security. This study asks how Islamic law can respond. It is a qualitative doctrinal library study with a conceptual and Maqāṣid al-Sharīʻahi design. Its primary data are the Qur'an, read through thematic exegesis with al-Tabari, Ibn Kathir, al-Qurtubi, and Ibn Ashur; the Six Books and the Muwatta'; mu'tabar works of the four schools on qadhf, ta'zīr, gaṣb, and evidence; and the uṣūl, Maqāṣid al-Sharīʻah, and qawa'id works of al-Ghazali, al-Shatibi, al-Qarafi, Ibn Ashur, al-Suyuti, and Ibn al-Qayyim. Contemporary scholarship, statutes, and five documented incidents (Hong Kong 2024, Indonesia 2025 and 2026, South Korea 2024, Grok 2026) serve as factual material and not as authority for rulings. The texts were analyzed by content coding, taḥqīq al-manāṭ and Maqāṣid al-Sharīʻah weighing, and validity was pursued through edition-based source criticism, hadith grading, cross-school triangulation, and two-source verification of facts. The findings show that classical fiqh is not silent, since ghibah by imitation, ta'ridh, gaṣb, and a broad notion of bayyinah supply building blocks, but it lacks a category joining act, proof, and sanction for synthetic imputation, an articulated interest in one's own likeness, and rules of proof that account for fabricated sight and sound. Biometric Fiqh rests on three pillars: the person's right to biometric identity; a two-level Maqāṣid al-Sharīʻah analysis drawing on Ibn Ashur and Auda; and maxims on harm and blocking means, with graded rulings that prefer ta'zīr, restitution, and removal. The study contributes to fiqh al-nawāzil by supplying a category for synthetic imputation where none existed; it contributes to uṣūl and Maqāṣid al-Sharīʻah methodology by joining taḥqīq al-manāṭ on a new fact to a two-level Maqāṣid al-Sharīʻah analysis in which hifz al-'irdh is treated as a distinct necessity; and in practice it offers fatwa councils a graded set of rulings, gives courts and law-enforcement bodies a protocol that treats recordings as circumstantial indications subject to expert authentication, and gives regulators and platforms a ground for labelling and notice-and-takedown duties. Its alignment with SDGs 3, 5, 9, 10 and 16 is normative, not demonstrated.
Shaṭaḥāt of Abd al-Qādir al-Jīlānī in al-Fayḍ al-Raḥmānī by Achmad Asrori al-Ishaqy: Representation of Spiritual Utterances in a Changed State of Consciousness Chasanah Irnina Aqna; Ghozi Ghozi
Bulletin of Indonesian Islamic Studies Vol. 5 No. 2 (2026): Bulletin of Indonesian Islamic Studies
Publisher : KURAS Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51214/biis.v5i2.2372

Abstract

Spiritual life is evolving rapidly, digital platforms are spreading religious speech, and religious authority is shifting from institutions to individual voices. In this context, shaṭaḥāt (ecstatic utterance) tests modern readers' intellectual, theological, and psychological boundaries. This study analyzes how al-Fayḍ al-Raḥmānī (2007 A.D./1428 H), a manāqib text by Achmad Asrori al-Ishaqy used by Jamaah al-Khidmah, represents ʿAbd al-Qādir al-Jīlānī's shaṭaḥāt. This study uses qualitative library research and directed content analysis of 26 text units. Mystical hermeneutics becomes the basic lens of reading. The theory of the changing state of consciousness, the theory of peak experience, and the theory of emotion regulation sharpen the reading. Source triangulation and peer debriefing support validity. Twelve units express fayḍ al-wajd, such as an abundance of ecstatic experiences constructed by manāqib narratives. Fourteen units express irshād al-murīd, such as guidance for students. Among the 14 guidance units, sharīʿa occupies the most positions, with five units (35.7%). Ṭarīqa, sulūk, and maʿrifa each have three units (21.4%). Analysis of language levels shows the following distributions: literal levels (U1, U2, U10), metaphorical levels (U4, U5, U8, U11), symbolic levels (U3, U6, U9), indicative levels (R2, R6, R12, R13), and maʿrifa levels (U7, U12, R1, R4, R5, R7, R8, R9, R10, R11, R14). These findings suggest that higher language levels tend to carry denser spiritual content, even though spiritual depth and linguistic categories are distinct dimensions of analysis and cannot be directly equated. In theory, this study offers a layered model for reading Ṣūfī language and links each layer to psychological mechanisms. Practically, this model helps teachers, preachers, and students read ecstatic utterances in context, reducing the risk of erroneous literal readings. The novelty of this study lies in the analysis of the level of Ṣūfī expression language related to irshād al-murīd in al-Fayḍ al-Raḥmānī, read through the theory of consciousness and affectation.

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