Journal of Indonesian Islam
Journal of Indonesian Islam (JIIS) publishes articles on Indonesian Islam from various perspectives, covering both literary and fieldwork studies. The journal puts emphasis on aspects related to Islamic studies in an Indonesian context, with special reference to culture, politics, law, society, economics, history, and doctrines. Journal of Indonesian Islam always places Indonesian Islam in the central focus of academic inquiry, and invites any comprehensive observation of Islamic expressions with various dimensions in the country. The journal, serving as a forum for the study of Indonesian Islam, supports focused studies of particular themes and interdisciplinary studies in relation to the subject. It has become a medium of exchange of ideas and research findings from various traditions of learning that have interacted in the scholarly manner.
Articles
222 Documents
<![CDATA[THE FUZZY SACREDNESS AURA AND CYBER-BASED DA’WAH: Redrawing Karamah of Tuan Guru within The Belief System of Sasak Muslims ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 14, No 2 (2020) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2020.14.2.457-476
<![CDATA[This article examines Sasak Muslims’ belief in tuan guru’s karamah (charisma) in the midst of the emerging trend of cyber da‘wah. Findings illustrate that Sasak Muslims have repeatedly recognized that tuan guru’s charisma becomes an important consideration for their respect and obedience to ‘ulama and are of great significance for da'wah. Accordingly, they have remained in favour of lived-da‘wah practices compared to the online ones. There are two facets that frame the underlying rationales of the findings. First, not all Islamic rituals and da‘wah activities can be transformed into the digital realm because da‘wah has complexity of concepts and meanings embedded within any Islamic rituals that would be difficult to be reproduced into internet medium. Second, da’wah through digital platforms lead people to feel less auratic experience as normally they can through in-person da‘wah activities.]]>
<![CDATA[ONE MOSQUE, TWO QIBLAHS: Understanding the Difference in Qiblah Direction of the Nagari Suayan Mosque in West Sumatera, Indonesia ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 13, No 1 (2019) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2019.13.1.73-95
<![CDATA[The difference in qiblah direction found among the congregation of the Nagari Suayan Mosque in Lima Puluh Kota Regency of West Sumatera began as there was an initiative to remeasure the qiblah direction by a caretaker and imam of the mosque. The difference had turned into a conflict between the Straight Qiblah congregation and the Skewed Qiblah congregation due to the lack of communication and dissemination regarding the change in qiblah direction. While in fact, facing the direction of qiblah during salat is a belief that both groups distinctly hold. This article explains the various contexts that underlie the difference and the idea of intragroup tolerance, which is the most significant finding in this study. Intragroup tolerance in practicing religion refers to the ability or willingness to tolerate differences in the rituals/practices found among varying congregations of the same religion. The research indicates that tolerating differences is part of a journey toward peace between two differing parties, and it may have implication on developing the definition of tolerance.]]>
<![CDATA[TRACING MAQASID AL-SHARI‘AH IN THE FATWAS OF INDONESIAN COUNCIL OF ULAMA (MUI) ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 11, No 1 (2017) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2017.11.1.99-124
<![CDATA[Majelis Ulama Indonesia (MUI) or the Indonesian Council of Ulama has been issuing fatwas since its formation by the state in 1975. In the process of fatwa issuing within MUI, there are fundamental principles to be taken into account to make sure the protection Islamic teaching in all of its aspects, namely theology, law and social issues. The account to sacred texts is the outmost. In addition, the employment of maqasid al-shari‘ah is introduced to ensure the applicabi-lity and utility of faftwa, especially in the area of human interaction and social religious life. The employment of maqasid al-shari‘ah by MUI is apparent in its many fatwas, such as on medical and marriage issues. However, MUI only uses the archaic version of maqasid al-shari‘ah which is exclusive to the interest of Muslims. Progressive interpretation of maqasid al-shari‘ah which is designed for dealing with modern issues is not employed. Consequently, some MUI fatwas are deemed controversial in the context of plural and modern Indonesia.]]>
<![CDATA[NEGOTIATING THE PAST-IMAGINING THE FUTURE: The Qur’an and the Ritual of Saminism ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 19, No 1 (2025) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2025.19.1.72-91
<![CDATA[This paper investigates how far the Qur’an penetrated into the ritual of Samin people in Central Java. Taking their conversion to Islam and the politics of religion as point of departure, this paper argues that the attempts of Samin people to negotiate their previous belief to the present involve their unique interpretation of the Qur’an in their religious tradition. For the young Saminist it is a strategy to shape new morality and materiality of being a Muslim. The present ritualistic tradition among Saminist then comes up with complexity; it is by maintaining the locality and adopting the new element for their ritual. Such negotiation was due to massive political project of santrinization in contemporary Indonesia and vast decline of abangan community. In this context, the Qur’an and the produced religious ritual at certain tradition among Saminist are discursive in which the Samin community rationalize the new ritual based on their understanding about Islam rooted on their historical narrative.]]>
<![CDATA[CONTESTING CALIPHATE: Opposition of Indonesian Fundamentalist Groups to ISIS Caliphate ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 8, No 2 (2014) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2014.8.2.185-208
<![CDATA[ISIS (Islamic State of Iraq and Syria) which was declared by al-Baghdādī as an Islamic caliphate (dawlah khilāfah) is not necessarily welcomed by Muslim fundamentalists in Indonesia. Hizbut Tahrir Indonesia (HTI) and Majelis Mujahidin Indonesia (MMI), two Muslims fundamentalist organization that struggle for Islamic caliphate, considers ISIS as deviant and invalid. This article aims to discuss the argument surrounding religious foundation of Islamic caliphate as believed al-Baghdādī as ISIS mastermind and the response of Indonesian fundamentalists to it. While all Islamic fundamentalism believes that establishment of Islamic caliphate is a religious obligation, they do not agree how to implement this obligation. ISIS’s al-Baghdādī is on the opinion that Islamic caliphate is to be implemented with all costs, including using violence and military campaign, Indonesian fundamentalists tend to use non-violence and dialogue as their strategy instead.]]>
<![CDATA[ON WIRMAN’S ALLEGATION OF FALLACIES OF HARUN NASUTION THEOLOGICAL LOGIC ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 17, No 2 (2023) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2023.17.2.352-375
<![CDATA[Theology has been employing logic in order to justify faith with reasons not to mention bridging a gap between some different theological schools of thoughts. This article aims to examine Wirman’s claim of fallacies against Nasution’s theological thought. Thus, I will investigate two questions: (1) What sort of fallacies does Wirman charge against Nasution? (2) If there is no specification, then would it be fallacies at any rate? To address these questions, I strive to capture Wirman’s main premise for identifying those fallacies, exploring Avicenna’s ḍarūrī, and discussing thirteen Aristotelian fallacies. On the one hand, the conclusion of this investigation might topple Wirman’s accusation, and on the other hand it might look like a consolation for Nasution. Having said that, both Wirman and Nasution do reason only in the realm of Aristotelian logic instead of Avicenna’s account of necessity.]]>
<![CDATA[GENDERED CAREER PRODUCTIVITY AND SUCCESS IN ACADEMIA IN INDONESIA’S ISLAMIC HIGHER EDUCATION INSTITUTIONS ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 6, No 2 (2012) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2012.6.2.341-366
<![CDATA[Career advancement in Indonesian academia is nationally regulated. It, theoretically, provides equal opportunities for men and women to be productive and successful. The purpose of this study is to analyze gender effects on academic career productivity and success. Seven-hundred and fifty questionnaires were distributed randomly to eight Islamic Higher Education Institutions in seven provinces, from which 220 (Men = 57.7%, and Women = 42.3%) respondents returned the questionnaires with an analyzable quality. Descriptive and multivariate analyses are employed for analyzing and presenting the results. The paper argues that women in Islamic Higher Education Institutions are less productive in terms of publications, hold lower academic rank and leadership positions, and earn significantly less than men. It further argues that Islamic Higher Education Institutions should provide specific empowerment for women by, for example, providing support for their continuing education, professional development, and career opportunities.]]>
<![CDATA[SUFISM AND VIRTUAL PIETY: A Narration of the Millennial Murshid in North Sumatra ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 16, No 1 (2022) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2022.16.1.133-152
<![CDATA[The millennial murshid comprises young tariqah leaders, who are well-versed in the latest information technology. Sufism identity has changed under the millennial murshid due to the development of information technology and their participation in social media which tries to revive the doctrine and ritual in the changing global reality. This condition has fostered Sufistic activism in a new direction from a “quiet road†to a “public road†in cyberspace. This article has explored the intersection between Sufism and social media based on the narration of the millennial murshid of Tariqa Naqshabandiyya-Khalidiya Serambi Babussalam. The findings illustrate that the phenomenon of virtual Sufism that has emerged from the intersection between Sufism and social media has given birth to a new expression of piety called as virtual piety. It is a simplification of piety from the original form of Sufistic tradition that emphasizes symbolic-esoteric aspects and is likely as opposed to individual piety. Additionally, the millennial murshid has successfully used social media, particularly Facebook, to reach out to the online community and gain followers.]]>
<![CDATA[CURRICULUM, ISLAMIC UNDERSTANDING AND RADICAL ISLAMIC MOVEMENTS IN INDONESIA ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 10, No 2 (2016) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2016.10.2.285-308
<![CDATA[This article is intended to argue several things. The first is that the educational institutions can play two roles within the context of transmitting Islamic understanding; either to preach the tolerance or in contrast the radicalism. The second is that the teachers affiliated to certain radical movements often fall in to corrupt practices by abusing the school curriculum, which actually is aimed at providing guideline for the teachers of Islamic Religion in order to promote characters of students in line with the values of Indonesia Islam. The third is that the condition and the environment of schools tend to allow the room for the deployment process of radical movements in Indonesia. This article will explore issues on the relationship between school curriculum and radicalism, the transmission of Islamic understanding as well as possible solutions for overcoming the spread of radicalism. In conclusion, this article will reinforce ideas that teachers are the most important instruments within the curriculum implementation. In this regards, it is important to note that curriculum in its various forms is just a text and hence the teachers are the ones really determine the ways in which it is being read and interpreted. It is suggested then that there is a duty that should be performed by the government to strengthen their ideology based on the country national guidelines embraced by Muslims in Indonesia.]]>
<![CDATA[‘MAKING GOD SMILING’: The Carnivalesque of Nahdlatul Ulama Funny Brigade ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 18, No 2 (2024) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2024.18.2.481-507
<![CDATA[This article describes and analyzes how the virtual communities of Nahdlatul Ulama Garis Lucu (Funny Brigade) have created a new religious culture in Indonesia through their Instagram posts. There are four important elements of their Instagram posts, namely the content, humor as a means of communication, interactions, and digital media as a new public sphere. The content analyzed is only a few samples related to three topics, i.e., religious teachings, religious practices, and religious conversions. The analysis is qualitative in nature, from a philosophical-conceptual point of view, especially through the lens of Mikhail Bakhtin's concept of the carnivalesque. Such a concept highlights the importance of humor in these Instagram posts. Humor brings trust, equality, and also incongruity. The interactions allow for dialogism, and the digital space provides ample freedom. This article concludes that the Nahdlatul Ulama Funny Brigade has created a new image of Islam in Indonesia through its virtual carnivalesque.]]>
