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[WHEN RELIGION GOES TO THE WORKPLACE: The Sociology of Knowledge about Religiosity ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 7, No 2 (2013) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2013.7.2.288-313
<![CDATA[This paper aims to examine the religiosity of Muslim professional workers and the position of religion for them in their daily life. This paper takes two steps: first, studying the religiosity of those Muslim professional workers within their workplace by using Peter L Berger’s framework of the Construction of Social Theory; second, examining the thoughts and expressions of those workers when they are faced with a dilemma in work conditions through in-depth interview. This study concludes that the Muslim professional workers who live in the modern society with diverse conditions of a dilemma between the religious values and the demands of expertise in their job tend to be more faithful to their religious beliefs. Berger’s thesis about secularization does not occur in the case of workers of this kind. Religion stays functional for these workers through deconstruction strategy as it is assumed by Derrida. The so-called “traces of God” can still be seen in these workers in Surabaya.]]>
<![CDATA[HAZAIRIN'S INTERPRETATION OF INHERITANCE VERSES IN THE QUR’AN AND ITS INFLUENCE ON THE COMPILATION OF ISLAMIC LAW ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 17, No 1 (2023) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2023.17.1.147-168
<![CDATA[Hazairin is a leading figure in legal reform in Indonesia and is famous as the pioneer of the idea of Indonesian madhhab. This paper examines Hazairin's interpretation of the Qur’an issued to bilateral and mawāly theories in the inheritance system in Indonesia and the implications of his interpretation. This study uses a hermeneutic approach to interpreting the Qur'an, which looks at how Hazairin reads and provides interpretations of inheritance law verses in the context of inheritance in Indonesia. The results showed that Hazairin interprets the inheritance verses differently as he tries to present these verses by considering local values. Hazairin's interpretation of the Qur'an Surah al-Nisa (4): 7 has found the bilateral system, which is adopted in article 174 of the Compilation of Islamic Law (KHI), and his interpretation of the Qur'an Surah al-Nisa (4): 33 has found the new concept of mawāly system and is adopted the Compilation of Islamic Law Article 185. For this reason, this study argues that the interpretation by referring to prevailing local values as carried out by Hazairin can provide a strong foundation, but it should always refer to the source of Islamic law.]]>
<![CDATA[THE LOCAL POLITICS OF ORTHODOXY: The Majelis Ulama Indonesia in the Post-New Order Banten ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 6, No 1 (2012) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2012.6.1.166-194
<![CDATA[The Majelis Ulama Indonesia (MUI) has played an important role in guarding the Sunni orthodoxy in contemporary Indonesia. As it has chapters in almost parts of Indonesia in the provincial, district and municipality level, this role has been also translated into the local context. The strength of the MUI stems from “semi-officiality” and “semi-representative” nature of the organisation. This article is aimed to analyse this role in the post-New Order period, after the establishment of the Majelis Ulama Indonesia (MUI) of Banten province in 2001, especially in dealing with deviant beliefs or sects and shirk (polytheist) and bid‘ah (religious innovation) practices. It is to show that orthodoxy and heterodoxy is not purely religious, but also political, as this is related to the problem of authority and power.]]>
<![CDATA[The Dynamics of Power, Violence, and Conflict of Nahdlatul Wathan ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 15, No 2 (2021) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2021.15.2.465-486
<![CDATA[The dynamics of Muslim communities of Nusa Tenggara Barat (NTB) in Lombok Island, have a profound emotional impact on the history of Nahdlatul Wathan (NW). It alters how social and religious systems are developed. Since 1953, NW has grown quickly to become the majority Islamic organization in Lombok due to the pioneers’ educational background, as well as their cultural and social capitals in the development of Islam. After the New Order, internal created two strongholds for conflict entities and reconciliation. Open violence has broken out in a number of Lombok locations due to conflicting forces. The integrated dualism of the organization's leadership has not been seen in the resolution of conflicts through practical politics. This article underlines how NW has evolved into one of the cases where division positively affects the growth of mass organizations.]]>
<![CDATA[THE WALAGARA MARRIAGE RITUAL: The Negotiation between Islamic Law and Custom in Tengger ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 14, No 1 (2020) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2020.14.1.139-162
<![CDATA[A dialectic between Islamic law and local custom has been the main feature of Islam in Indonesia. As it is elsewhere, the interplay between local custom of Hindu Tengger society in East Java with Islamic law as ethic-norm of Islam cannot be avoided in the framework of negotiation between the two entities. This article seeks to answer how Tengger marriage ritual of Walagara as the local culture apply to Muslim minority in the region and how Islam as legal norm for Muslims adapts the local custom. This result of the study shows that is Tengger society there has been negotiation and compromise in the application of marriage ritual in Walagara ritual. This ritual is understood symbolically as a tradition that should be preserved and applied by adherents of all religions in the region, which necessitates paradigmatic shift in Tengger society toward the existence of Walagara from a religious ritual to become a mere tradition. Marriage is solemnized based on religion of the bride and groom, hence Walagara ritual is observed. In this regard, the negotiation between Islamic law and local custom is symbolic-substantive which creates a hybrid ritual combining both entities.]]>
<![CDATA[THE ADVENTURE OF THE RADICAL ISLAMIC GROUP MEMBERS OF THE FREE ACEH MOVEMENT IN SEUMPAMA MATAHARI NOVEL: Study of Genetic-Structuralism ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 12, No 1 (2018) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2018.12.1.85-102
<![CDATA[Literary work is a product of social class which is used to express the worldview. The social class action or idea described in literary work is the interpretation of the author. This study investigated the work of Arafat Nur Seumpama Matahari which is from the journal of a former combatant of the Free Aceh Movement named Thayeb Loh Angen. The objective of the study was to capture the moderate Islamic social class ideas or aspirations using Lucien Goldmann’s theory of genetic-structuralism. The results showed that the author represents an averageIslamic social class to express the worldview of nationalist-humanist and humanist-religious. In other words, moderate Islamic social level or non-violent Islam did not agree with the emergence of radical Islamic social groups in Indonesia. It is because the militant Islamic social groups contradicted to the concept of Nawa Cita as stated in the national principle of the Republic of Indonesia, Pancasila. Therefore, the combatants of the Free Aceh Movement should give up their idea to form the Indonesian Islamic State and join the Republic of Indonesia.]]>
<![CDATA[MANAGING ISLAMIC PUBLIC SPACE: Responses of Sumantran Malay Muslims toward “Neo-anti Bid’ah Movement” ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 7, No 2 (2013) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2013.7.2.217-245
<![CDATA[It has been argued by scholars that Indonesia can be a model of religious tolerance to the Muslim world. However, while a dramatic increase of intolerant acts against minorities in 2009-2012 across the country have challenged this argument, how the majority, to some extent, have also suffered due to similar actions by those who are not really representing the majority and how they respond to it has been almost completely ignored by all for a very long time. Cases in which Sumatran ‘traditionalist’ Malay Muslims have to abandon their own mosques in order to avoid disharmony potentials among themselves are significant examples. In this paper I present a valuable harmonious life in Jambi Malay Muslim community despite so many actions that can lead to conflicts. However, I also consider and contextualize the long-run implications of these responses, particularly regarding Muslim’s contenstation of Islamic public space and the problem of maintenance of a healthy democratic society.]]>
<![CDATA[SKETCHING THE EARLY 20th CENTURY HIJAZ-JAWI ISLAMIC SCHOLARSHIP THROUGH THE COMMENTARY LITERATURE: A Preliminary Study on Muḥammad 'Ali al-Mālikī’s Inārat al-Dujā ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 16, No 2 (2022) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2022.16.2.480-510
<![CDATA[This article seeks to highlight some important accounts on the intellectual history of Ḥijāz-Jāwī Islamic scholarship by examining the syarh (gloss or commentary) literature. The work under investigation is Inārat al-Dujā Syarḥ Tanwīr al-Ḥijā Naẓm Safīnat al-Najā written by Muhammad ‘Ali al-Mālikī al-Makkī (1870-1945 AD/1287-1364 AH). This book is a commentary (syarḥ) on Tanwīr al-Ḥijā Naẓm Safīnat al-Najā, a notable work by Ahmad Qusyairi bin Ahmad al-Siddiq al-Fāsuruwāni al-Lāsimī (1892-1972 AD/1311-1392 AH), a prominent Jawi scholar of the early 20th century who had established a correspondence with Muhammad ‘Ali al-Mālikī. Beginning with the initial exploration on what might be called “the trans-regional scholarship of Safīnat al-Najā”, this paper highlights the collaboration between ‘Ali al-Mālikī and Ahmad Qusyairi al-Fāsuruwāni through Inārat al-Dujā, including the historical sketch behind the publication of the work, some important aspects it contains, and its significance for the larger picture of the early 20th Century Hijāz-Jāwī Islamic intellectual history.]]>
<![CDATA[منظومة المسكوممباني ودورها في الدراسات الفلكية بإندونيسيا ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 5, No 2 (2011) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2011.5.2.378-409
<![CDATA[KH Muhammad Faqih bin Abdul Jabbar, a Muslim scholar from Maskumambang, Dukun, Gresik, East Java, wrote a phenomenal manuscript called Al-Manzumah al-Daliyah fi Awa’il al-Ashhur al-Qamariyah about the science of astronomy. The manuscript was discovered in Pondok Pesantren Langitan, then digitalled by Islamic manuscripts of Pesantren (MIPES) with code Lang 05. This work is in the form of 48 stanza poems. The formula number in the Abjadiyah letters which is divided into ones, tens, hundreds and thousands is referred to within the work. Faqih combines one letter with another so that a formula for determining “basithah” year and “kabisat” year in the Arabic calendar. He develops an argument that with the count formula is also known how to determine the initial month of Ramadan. Astronomy (Falak) Science is written using the traditional formula that is very valuable. Along with the development of science and technology, the science of astronomy is now using a modern formula that’s more easily and accurately, but the traditional cosmography it has a great share in the emergence of modern astronomy. This Manzumah deserves further review for academic development.]]>
<![CDATA[AL-SHAYKH MAIMOEN ZUBAIR WA AFKĀRUH ‘AN AL-ISLĀM WA AL-WAṬANIYAH WA AL-TASĀMUH FĪ INDŪNĪSIYĀ ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 15, No 1 (2021) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2021.15.1.223-246
<![CDATA[The article examines the thoughts of Maimoen Zubair (1929–2019), one of Indonesia's most eminent traditional Muslim scholars, in relation to his attitudes and views on issues of nationality and religious tolerance. Examining this subject is critical because the community's tolerance level is declining, and few studies examine the figures' perspectives on the subject. To gain a better understanding of Maimoen Zubair's thoughts, this research employed a qualitative approach, which included an interview with him and an analysis of his works and lectures. The study finds that Maimoen Zubair holds progressive views on nationality issues, emphasizing the critical importance of preserving nationalism as a means of uniting a nation. This is something that all communities, regardless of their religious affiliation, should do. Individuals cannot worship in peace and comfort if communal conflicts occur. According to him, a country will achieve unity when its citizens respect and tolerate one another. His attitudes and views are derived from traditional Islamic teachings and the traditions of Pesantren (Islamic boarding school), where he studied. Maimoen Zubai's views on nationality are widely accepted in Indonesia, not just among Muslims.]]>
