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[AL-WAQF AL-MUNTIJ WA AL-ILTIQĀ' BAYNA AL-ISLĀM AL-TAQLĪDI WA AL-ISLAM 'ABRA AL-WAṬANI FĪ LOMBOK INDONESIA ]]>
<![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.2023.17.2.538-563
<![CDATA[This article discusses the responses and thoughts of Tuan Guru or the traditionalist ulama in Lombok on the waqf innovation proposed by ACT (Aksi Cepat Tanggap), which is an Islamic international social and philantropic organization that operates in Lombok. The main motives of the various responses is the emergence of alternative narration and thought in Lombok that relates to the new categorization of waqf which is not existent in the islamic traditional jurisprudence. Some ulama who still stick with the opinion of Shafii school of law who do not recognize the productive waqf turn to welcome to this innovation because the proposal of ACT is based on charity and welfare of Muslims. There are three arguments proposed by traditional ulama in Lombok behind their acceptance of productive waqf, namely the argument of flexibility which prioritizes the preservation of traditional jurisprudene. Still, this does not erase all reservation of this innovation. the second is social arguments which emphasizes the role of waqf in improving the quality of Muslims life in Lombok. the third is the practical argument, in which the ACT program was not financially burdersome for the intstituion owned and run by the tuan guru of Lombok. This positive reception turns out to be the opinions of transnational Muslims in Lombok who in many instances oppose the thoughts and opinions of traditional Muslims as innovation, heresy and even infidelity. Thus, this productive waqf has become a meeting point of the two opposing groups amidst the numerous conflicting views.]]>
<![CDATA[VENERATING SHAYKH ABD AL-QADIR AL-JILANI IN INDONESIA AND TURKIYE ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 18, No 1 (2024) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2024.18.1.1-26
<![CDATA[Shaykh Abd al-Qadir al-Jilani is a prominent figure in Muslim society. Compared to the influence of his intellectual works, the revered status he has earned is in large part because of his known outstanding spiritual qualities. He enjoys a place of honor that can hardly be equaled by other scholars and saints in Islam. The spread of this respect for him is not only a local phenomenon in Indonesia but also found in other countries. From the practice of venerating the shaykh in various places, it is known that the tradition has a global and a local dimension in the religious structure of Muslims. This issue is investigated through a comparative approach of textual and field studies in Indonesia and Turkiye. The study concludes that the preservation of the tradition of honoring the shaykh is possible because of the existence of supporting factors, such as the legacy of in the forms of books or institutions, the spread of documents or manuals that commemorate the figure, the development of communities that respect and practice his teachings, the emergence of rituals or activities associated with the figure on a regular basis. By those factors, the veneration becomes a popular and deep-rooted tradition.]]>
<![CDATA[RADICALIZING INDONESIAN MODERATE ISLAM FROM WITHIN: The NU-FPI Relationship in Bangkalan, Madura ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 7, No 1 (2013) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2013.7.1.71-95
<![CDATA[This article tries to present the most current phenomenon of how moderate Islam can live side by side with radical Islam. By focusing its analysis on the dynamics of political life in Bangkalan, Madura, the paper argues that the encounter between these two different ideological streams is possible under particular circumstances. First, there is a specific political situation where the moderate Islam is able to control the political posts. Second, there is a forum where they can articulate Islamic ideas in terms of classical and modern political movements. This study has also found out that the binary perspective applied in the analysis of Islamic movement is not always relevant. The fact, as in the case of Bangkalan, is far more complex, in which NU and Islamic Defender Front (FPI) can merge. This is so because at the beginning, FPI’s management in the city is led by kyais or/and prominent local NU leaders.]]>
<![CDATA[GUS BAHA, SANTRI GAYENG, AND THE RISE OF TRADITIONALIST PREACHERS ON SOCIAL MEDIA ]]>
<![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.2022.16.2.303-325
<![CDATA[This research discusses the efforts of the old religious authority in Indonesia, particularly NU activists and preachers, to maintain its values amidst the substantial exposure of new online preachers. This study employs qualitative methods by observing da’wah on social media platforms: Instagram, Facebook, Twitter, and YouTube. The sample of this research is the da’wah of KH. Bahauddin Nursalim (Gus Baha) through Santri Gayeng’s social media accounts. This research argues that the online da’wah of NU, specifically Gus Baha and Santri Gayeng, is adequate and effective to compete with online Islamist activities, such as those from former HTI members. The success of Santri Gayeng is attributed to its strategy to implement da’wah 2.0, which maximizes visual aesthetics, communication skills, and marketing tactics, besides the use of Indonesian subtitles. These factors have attracted audiences comprising Nahdlatul Ulama members as well as former jihadists to Gus Baha’s house to listen to and broadcast his lectures online. The response of traditionalist Islam groups through Santri Gayeng has two meanings; namely, it marks the engagement of NU followers in online da’wah interactions and enhances the characteristics of related moderate groups in Indonesia.]]>
<![CDATA[THE FORMALISATION OF ISLAMIC ATTIRE IN PADANG, WEST SUMATRA ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 3, No 1 (2009) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2009.3.1.69-96
<![CDATA[This study examines the formalisation of Islamic attire among Minangkabau people – particularly among school students in Padang, West Sumatra – in the spirit of the regional autonomy of post-Soeharto Indonesia. It focuses on the conceptualisation and enforcement of the Mayor’s policy concerning Islamic attire for students in the Mayoral Decree (No. 451.422/2005) in line with the rampant Shari>`ah-influenced by-laws throughout West Sumatra. I argue that the formalisation of Islamic attire has been unproductive in terms of promoting Islamic precepts because veiling is an ever-contested concept within the complex Muslim social structure. The imposition of this ‘contested concept’ has led to veiling becoming an ‘imposed choice’ that has assumed a formal meaning as proper religious attire for the wearer. Instead of enhancing religious awareness, the imposition of Islamic attire on students in public schools has failed to encourage a personal awareness of religious and cultural identity in them.]]>
<![CDATA[K-POP FANDOM IN VEIL: Religious Reception and Adaptation to Popular Culture ]]>
<![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.2019.13.1.1-20
<![CDATA[Indonesia is a rising center of K-pop fandom next to China and Japan. This study examines K-pop fandom in Indonesia by focusing on intercultural communication between two countries whose cultural and religious differences are extensive. An ethnographic study of young Muslims in Indonesia was conducted in order to examine the motivations and cultural practice of K-pop fans. Having the largest Muslim population in the world, Indonesia has young people who both practice religious piety sincerely, and enjoy Korean popular music passionately. Although these interests appear to be contradictory, the historical and social context of Indonesian Islam provides a clue about how they accept cultural diversity. K-pop fandom implies multiple meaning. Long term study of this ethnography using in-depth interviews and participatory observation is an attempt to find the inner meaning of K-pop fandom in Indonesia seemingly contradicting from religious piety that most young Indonesians maintain now. Cultural tastes of young Muslims imply social consciousness and vision of new cultural identity that they wish to promote. This case may enlighten a new alternative to the radicalization of Islam and an example of intercultural cooperation in global communication.]]>
<![CDATA[لجنة بحث المسائل الدينية لجمعية نهضة العلماء بإندونيسيا: دراسة نقدية على المقررات الفقهية ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 1, No 1 (2007) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2007.1.1.212-222
<![CDATA[This article seeks to shed light on the decrees released by Lajnah Baḥth al-Masā’il Nahdlatul Ulama (NU) on matters pertaining to religious disputes (masā’il al-fiqhiyyah). It focuses on two main themes; (1) the definition of what books are categorized as “al-Kutub al-Mu‘tabarah” and (2) the methodological approach used by the Lajnah in the process of deliberation. The assumption developed within this article is that what makes the books fall into the category of “al-Kutub al-Mu‘tabarah” are only those books that employ one of the four school of thought in fiqh. In addition, the methodological approach used in the Lajnah follows the following three patterns: (1) al-Ṭarīqah al-qawliyyah (direct reference to those mu‘tabarah books), (2) al-Ṭarīqah al-ilḥāqiyyah (analogy between old and new problems as mentioned within those mu‘tabarah books), (3) al-Ṭarīqah al-manhajiyyah (following the methods of four madhhab imams).]]>
<![CDATA[TRANSMITTING ISLAM THROUGH STORIES: The Sociology of Production and Consumption of Islam in Novel Literature ]]>
<![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.2017.11.1.59-76
<![CDATA[Islamic novel literature has become a new commodity in Indonesia. This paper examines the Islamic creative and cultural industry in recent development in Indonesia, exploring the Islamic publication through its exploitation of storytelling method as a means of production and consumption of Islamic commodities. As an object of analysis, it focuses on Islamic novel Ayat-Ayat Cinta. It particularly argues that Islamic publication has extended its capacity as a medium for transmitting religious ideas to producing and consuming economic commodities. It further argues that storytelling appears to be an effective method for both the transmission of Islamic teaching and the production and consumption of Islamic commodities. It maintains that positive responses from the market are not only in the form of purchasing the product of Islamic novel literature, but also in the form of following up the essence of cases in life exploited in stories developed in such an Islamic novel literature.]]>
<![CDATA[THE SILENT GRIEVANCES AND UNTOLD REGRETS: Cultural Reconciliation of the Nahdliyyin and the Former 1965 Political Prisoners in South Blitar ]]>
<![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.2025.19.1.24-47
<![CDATA[Between 1965 and 1968, South Blitar as the “last defense” of Indonesian Communist Party (PKI) underwent military operation. In East Javanese’s memories, PKI members frequently clashed with members of Nahdlatul Ulama (NU), Indonesia’s largest Muslim organization prior to the 1965 coup, and led to thousands of deaths, mostly among PKI affiliates afterwards. For decades, both groups lived in silent grievance. From the mid-1980s, under NU leader Abdurrahman Wahid (Gus Dur), a new movement toward understanding and reconciliation emerged. This research examines how Syarikat, an informal NU youth network inspired by Gus Dur’s vision, facilitated cultural reconciliation in South Blitar without relying on formal NU structures. Based on oral histories and narrative analysis (2021–2024), the study highlights the role of religious legitimacy and moral authority in reshaping perceptions and building trust. The findings suggest that culturally grounded, empathetic dialogue rooted in shared spiritual values can heal historical divisions and promote social inclusion.]]>
<![CDATA[HISTORY, AUTHORITY, AND POWER: A Case of Religious Violence in Aceh ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 8, No 1 (2014) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2014.8.1.112-138
<![CDATA[This article discusses the way Islam transformed into an ideology that potentially used as justification for violence. By analising the case of the murder of Teungku Ayub, leader of a small circle for basic religious learning (pengajian) in Bireun, Aceh, in 2012, the study reveals to the role of Islam as an ideology of mass movement to cleanse deviant tenet (aliran sesat) among the Acehnese. This is because of two reasons. First, the term of the veranda of Mecca (serambi Mekkah) remains considered as “holy word” in the Acehnese society today, which supports any Islamic agenda of purifying Aceh from aliran sesat. Secondly, the adoption of Islam into a formal body of state (Aceh province) represented by the implementation of Islamic law (sharīʻah). Both reasons above strengthen ulama in Aceh to facilitate the mass movement in the name of religion as well as the rationale background of the murder of Teungku Ayub.]]>
