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53 Documents
<![CDATA[Rethinking Modern Fatwa Typology: An Ethnographic Study on al-Azhar Fatwa Council ]]>
<![CDATA[Al-Marakeby, Muhammad]]>
<![CDATA[ Islamic Studies Review Vol. 1 No. 2 (2022) ]]>
Publisher : <![CDATA[Universitas Islam Internasional Indonesia ]]>
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DOI: 10.56529/isr.v1i2.85
<![CDATA[This study addresses how al-Azhar's Lajnat al-Fatwa is situated in the modern context, and to what extent the taxonomy of official/non-official, traditional/modern, reformists/conservative may not help us in understanding the nature of the Lajnah. I argue that this kind of categorization can obscure rather than explain the Lajnah position. On the one hand, its fatwas are recognized by state institutions and courts as official; it toes the line on government policies discouraging political questions or debate; and it is influenced by the rational approach of modernity with regard to questions on jinn and sorcery. On the other hand, it challenges the nation-state's public policies on issues like bank interests, female circumcision, and mortgages; it lacks systematization that characterizes the modern institutions; and at least some of its members refuse to issue fatwas contradicting the established opinions of the four madhhabs. Many of those fatwas stand at odds with the views of Dār al-Iftāʾ, ‘The’ official fatwa institution in Egypt, which is more inclined to serve the national interests and programs of the government. The findings of this study encourage us to rethink our dichotomous classification of ulama and to avoid simplistic assumptions about fatwa councils in modern times. It shows how reality is more complicated, nuanced, and entangled than our sharply-defined categories.]]>
<![CDATA[The Network of Islamic Radicalism: Proposing a Mapping Model ]]>
<![CDATA[Mutaqin, Zezen Zaenal]]>
<![CDATA[ Islamic Studies Review Vol. 1 No. 1 (2022) ]]>
Publisher : <![CDATA[Universitas Islam Internasional Indonesia ]]>
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DOI: 10.56529/isr.v1i1.33
<![CDATA[This paper deals with both a theoretical and practical aspect of mapping of the global radical Muslim groups. It will propose a typology of global Muslim radical groups that will be used to formulate a unified pattern and frame to be integrated into a practical and institutional strategy. While the primary purpose is to create a typology and mapping of actors and its activism, this paper also attempts to answer a more profound question related to the cause of divergence, split, and conflict within the global radical networks. The article will show that the global Islamic radical network is deeply rooted in a local context. Almost all global radical organizations thrived in a failed state where state controls and authorities were absent, and its fabric of society was broken by ongoing ethnic and sectarian conflicts, socio-economic crisis, as well as foreign interventions. Borrowing the social movement theory, this paper elaborates Islamic radicalism movement in a broader picture of Islamic activism where its scope covers both peaceful and violence activism. By taking cases from Southeast Asia, the Middle East, and Africa, this paper not only proposes the analysis on the dynamics of Islamic radicalism in a broader landscape but also highlights the matter in a comparative perspective.]]>
<![CDATA[Beyond the Physical World and Sensory Perception: A Philosophical Exploration into the Metaphysical World ]]>
<![CDATA[Kartanegara, Mulyadhi]]>
<![CDATA[ Islamic Studies Review Vol. 1 No. 1 (2022) ]]>
Publisher : <![CDATA[Universitas Islam Internasional Indonesia ]]>
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DOI: 10.56529/isr.v1i1.20
<![CDATA[This article will address two important subjects in Islamic philosophy that most contemporary modern thinkers (be they philosophers or scientists) have long rejected them as legitimate subjects of any scientific inquiries: firstly, mystical experience, and secondly the metaphysical world. We can see that both subjects lie beyond the physical world and sensory perception. In the first part of this article, I would like to deeply discuss the nature and the reality of mystical experience, while in the second part, I would like to broadly explore the metaphysical world, by first addressing and then moving to analyse two very interesting and seminal works written by arguably two of the most prominent Muslim philosophers, first, Risālat al-Ṭayr authored by Ibn Sīnā, and second, al-Ghurfah al-Gharbiyyah, written by Suhrawardī. It is clear that both works discuss transcosmic voyages into realms beyond our physical world. The purpose of this article is to vividly demonstrate how and why Muslim philosophers, scientists, and mystics substantiate their belief in both realms by establishing a rational argument for their reality or their ontological status.]]>
<![CDATA[Challenging al-Dhahabi's (1915-1977) Authority in the Historiography of Tafsir: A Clarification of His Salafī Outlook ]]>
<![CDATA[Qadafy, Mu'ammar Zayn]]>
<![CDATA[ Islamic Studies Review Vol. 1 No. 2 (2022) ]]>
Publisher : <![CDATA[Universitas Islam Internasional Indonesia ]]>
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DOI: 10.56529/isr.v1i2.86
<![CDATA[Recent discussions of modern historiographies of tafsīr show that al-Dhahabī’s al-Tafsīr wa al-Mufassirūn used the radical hermeneutic of Ibn Taymiyyah (d. 728/1328) as a philosophical underpinning, leading his book to present a somewhat salafī-history of the genre. This approach affirmed that the Qurʾān was repositioned squarely where the hermeneutical tools were unequivocally restricted to a hadith-inherited mode. A more holistic study on al-Dhahabī‘s scholarship, however, has yet to be undertaken. This article seeks to complete (and to some extent clarify) the image of al-Dhahabī's salafī leanings by situating his scholarship in the battlefield of ideas in Egypt from the 1940s to 1970s and undertaking a close reading of his other major books of tafsīr, including (1) al-Waḥy wa al-Qurʾān al-Karīm, (2) al-Isrāʾīlīyat fī al-Tafsīr wa al-Ḥadīth, (3) al-Ittijāhāt al-Munḥarifah fī al-Tafsīr, (4) al-Tafsīr wa al-Mufassirūn, and (5) Tafsīr Ibn ʿArabī. This article outlines Dhahabī’s systematic approach to the historiography of tafsīr. While his first three books provide theoretical considerations of what constitutes a good Qurʾānic commentary, the remaining two works are where he applies these theories into concrete judgements and classifications of tafsīr works. Besides the fact that Dhahabī has revitalized the problematic division of Tafsīr bi al-Maʾthūr and Bi al-Ra’y, several new key arguments highlighting his salafī outlook are identified throughout his books, namely his reinforcement of the value of the isnād system and his blatant attacks on commentaries that are not based on inherited interpretive materials. By shedding light on Dhahabī’s salafī orientation, this article argues for the need for alternative sources of the historiography of tafsīr to be studied in Indonesian Islamic Universities.]]>
<![CDATA[Mosques and Imams: Everyday Islam in Eastern Indonesia ]]>
<![CDATA[Rachma, Alviani]]>
<![CDATA[ Islamic Studies Review Vol. 1 No. 1 (2022) ]]>
Publisher : <![CDATA[Universitas Islam Internasional Indonesia ]]>
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DOI: 10.56529/isr.v1i1.23
<![CDATA[This compilation features nine excellent contributions from authors who studied the role of local imams and mosques in eastern Indonesia as part of the project “Being Muslim in Eastern Indonesia: Practice, Politics, and Cultural Diversity” funded by Australian Research Council Discovery Project. The research examines not only the role of imams in eastern Indonesia, but also discusses the process and sociocultural impacts of Islam on Islamic identity and religious authority in the region. Moreover, it also examines how Islam is practiced at the local level and the way in which village imams wield religious authority. By appreciating Indonesia’s cultural wealth and respecting the variety of Islamic traditions in Indonesia, this book provides insights into the development of Islam and its relationship with local traditions, which accommodate local communities, globalisation, culture and Islam.]]>
<![CDATA[The Shadow of Neo-Hanbalism: The Idea of Islamic Extremism in Indonesia ]]>
<![CDATA[Hasyim, Syafiq]]>
<![CDATA[ Islamic Studies Review Vol. 1 No. 1 (2022) ]]>
Publisher : <![CDATA[Universitas Islam Internasional Indonesia ]]>
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DOI: 10.56529/isr.v1i1.21
<![CDATA[This article seeks to explore how Neo-Hanbali approaches to Islam have played a key role in instigating Islamic extremism in Indonesia. Neo-Hanbali refers to those who identify themselves as the followers of Ibn Hanbal and his students, such as Ibn Taymiyyah, Ibn Qayyim al-Jawziyyah, and Muḥammad ibn ʿAbd al-Wahhāb. Many Indonesian Islamic extremist groups argue that their struggle is driven by their desire to implement a purer form of Islam and that the thinking of Ibn Hanbal and Neo-Hanbali scholars provide the justification for this goal. To begin with, this article outlines the emergence of Ibn Hanbal’s thought and Neo-Hanbalism in the Indonesian Muslim community in general and Salafi groups in particular. The article particularly discusses: first, the discursive acceptance of Ibn Ḥanbal’s students in Indonesia and their ties to Islamic extremism; second, the links between Ibn Hanbal’s disciples on the one hand and Salafi and Wahhabi groups and movements on the other hand in the context of Islamic extremism; third, the connection between the concepts of tajdid (Islamic renewal) and takfir (excommunication) in Indonesia. This article attempts to understand Neo-Hanbali thought from a non-monolithic perspective in Indonesia. In this regard, it examines the acceptance of Neo-Hanbali ideas among social and political organisations in Indonesia. Finally, this article discusses Neo-Hanbalism in the context of the future development of political Islam in Indonesia to better understand whether these groups will be able to adapt to the changing political situation in Indonesia, or whether they will remain committed to Islamic extremism.]]>
<![CDATA[Handbook of Islamic Sects and Movements ]]>
<![CDATA[Daniah, Izza Annafisatud]]>
<![CDATA[ Islamic Studies Review Vol. 1 No. 2 (2022) ]]>
Publisher : <![CDATA[Universitas Islam Internasional Indonesia ]]>
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DOI: 10.56529/isr.v1i2.87
<![CDATA[Edited by. Muhammad Afzal Upal and Carole M. CusackBrill, 2021With more than 1,8 billion followers, Islam is the second largest religion in the world. As a faith, Islam is often referred to as al-deen, which is derived from the diversity of its thought. Islam will always face dynamic changes from within and at the same time will have to deal with various advances in civilization, such as modernization, states as well as social, cultural and political developments at different points in time. As a result, Islam and Islamic thought are differentiated from one another. Islam is a revelation from God and immutable, while Islamic thought is a subjective truth according to one's understanding of the objective of revelation. The spread of various sects and movements in Islam has shown that Islamic thought is in a constant state of development and does not remain static. Moreover, because Islam has spread throughout the world, it is embedded and developing in a variety of peoples and cultures, from Africa to Asia and beyond.]]>
<![CDATA[Islamization of Knowledge and It's Grounding: Appraisal and Alternative ]]>
<![CDATA[Hanafi, Sari]]>
<![CDATA[ Islamic Studies Review Vol. 1 No. 2 (2022) ]]>
Publisher : <![CDATA[Universitas Islam Internasional Indonesia ]]>
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DOI: 10.56529/isr.v1i2.82
<![CDATA[In recent decades, there has been much discussion on 'Islamically-grounding' the social sciences, which some researchers have described as being traditionally 'Western' in nature. This debate among Muslims flourished in the early nineties, taking place in books, articles and doctoral theses. As a sociologist, I have no qualms about using the terms 'Islamic', 'Arab', or 'Lebanese' to describe some social sciences and for some of the concepts and theories of these sciences to be inspired by the Islamic heritage and these societies. However, through a content analysis of articles, books and masters and PHD theses that adopt this orientation, as well as through interviews with some of the proponents of the Islamization of Knowledge (IoK) or Islamic grounding (ta’sil) of knowledge, I show that adding a geographical or religious adjective to the social sciences creates real problems. This paper describes and presents a synthesis of this literature, analyzes some of its problems and ponders whether the project to 'Islamize' knowledge is truly necessary or instead serves as a sort of identity politics. Based on this analysis, this paper suggests a new approach that I call 'separation, connection and pluralistic praxis' as an alternative to IoK and similar projects.]]>
<![CDATA[The Origins of Hizbut Tahrir Indonesia: Global And Local Interactions ]]>
<![CDATA[Rijal, Syamsul]]>
<![CDATA[ Islamic Studies Review Vol. 1 No. 1 (2022) ]]>
Publisher : <![CDATA[Universitas Islam Internasional Indonesia ]]>
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DOI: 10.56529/isr.v1i1.22
<![CDATA[This article examines the resurgence and development of transnational Islamic movements in the post-reform era by analysing the case of Hizbut Tahrir Indonesia (HTI). It argues that HTI’s emergence and rapid expansion is intertwined with global and Indonesian socio-political contexts. While the global factor of the Iranian revolution of 1979 inspired the revival of Islam as a social, political, and cultural force in Muslim countries, the changing political situation in Indonesia — from authoritarianism to the reform era — supported the growth and expansion of HTI in major universities in Indonesia. Although HTI gradually grew after its arrival in 1980s, it only emerged into the public view in 2000 when it hosted the first International Caliphate Conference in Jakarta. HTI's emergence was part of a broader proliferation of Islamic radical groups, which took place following the end of the Soeharto regime in May 1998. This article discusses how this movement operated underground through preaching groups on campuses, established media operations, and organised rallies in support of a global caliphate in Indonesia. By looking at national and local levels, this study suggests that, in the newly democratic political sphere, HTI won the support of ordinary Indonesian people by engaging with national and local issues as part of efforts to achieve its agenda of establishing shari'a and a global caliphate.]]>
<![CDATA[Rising Islamic Conservatism in Indonesia Islamic Groups and Identity Politics ]]>
<![CDATA[Azimah, Yutsrina]]>
<![CDATA[ Islamic Studies Review Vol. 1 No. 2 (2022) ]]>
Publisher : <![CDATA[Universitas Islam Internasional Indonesia ]]>
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DOI: 10.56529/isr.v1i2.88
<![CDATA[Edited by Leonard C. Sebastian, Syafiq Hasyim and Alexander R. ArifiantoIndonesia entered the new order Era in the mid-1998 or post-Suharto era, which served as a significant transitional period that gave rise to a range of ideas, identities, and interests to the surface (Hefner 2005; Hasan 2006, 13; Hilmy 2010). One of them is the emergence of Islamic conservatism movements (Hilmy 2010). Consequently, the new and various transnational Islamic movements that emerged in that era have colored the landscape of Indonesian Islam. The term conservative itself refers to currents that reject progressive interpretations of Islamic teachings (van Bruinessen 2013). The separation of modernist and conservative groups cannot be separated from the current political tendencies in Indonesia, particularly in the quest for power. Political polarization using religion to mobilize the masses has been an inseparable thing in Indonesia (Warburton, n.d.). The post-Suharto era became one of the decisive elements since it did not accommodate the conservative spectrum of Islam (Mietzner and Muhtadi 2018).]]>
