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 RISE OF ISLAMIC RELIGIOUS-POLITICAL MOVEMENTS IN INDONESIA: The Background, Present Situation and Future ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 2, No 2 (2008) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2008.2.2.336-378
<![CDATA[This paper traces the roots of the emergence of Islamic religious and political movements in Indonesia especially during and after their depoliticization during the New Order regime. There were two important impacts of the depoliticization, first, the emergence of various study groups and student organizations in university campuses. Second, the emergence of Islamic political parties after the fall of Suharto. In addition, political freedom after long oppression also helped create religious groups both radical on the one hand and liberal on the other. These radical and liberal groups were not only intellectual movements but also social and political in nature. Although the present confrontation between liberal and moderate Muslims could lead to serious conflict in the future, and would put the democratic atmosphere at risk, the role of the majority of the moderates remains decisive in determining the course of Islam and politics in Indonesia.]]>
<![CDATA[MUSLIM POLITICS AND DEMOCRACY: The Case of Indonesia ]]>
<![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.2007.1.1.1-17
<![CDATA[This article tries to scrutinize the complexity of dealing with the attempts at crafting democracy in Indonesia. It relates the issue of deploying religion among Muslim actors with the issue of state-market power-relations. With regard to the failing attempts of democratization, the writer argues that the problem does not lie with religion and Islam as such, but with democratisation that has run aground for a number of reasons. The real challenge is to develop more independent means of political representation. In his opinion, quoting Demos’ survey, the major task in the country at large is to build popularly rooted and representative civic-political organisations. He goes on to argue that while Muslim politics may promote measures against corruption, and neo-liberal actors may foster the rule of the laws they have shaped, both tendencies neglect independent popular representation to promote politically equal control of public affairs.]]>
<![CDATA[حامكا وجهوده فى تفسير القرآن الكريم بإندونيسيا فى كتابه الأزهر ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 3, No 2 (2009) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2009.3.2.424-451
<![CDATA[A great Indonesian scholar, Hamka was a politician, novelist, cultural activist and above all religious scholar. His scholarly works cover so many different areas, but he was most well-known as a Qur’anic interpreter. His al-Azhar, a book of Qur’anic interpretation has won him both fame and respect up to this time in Indonesia and abroad. This paper is particularly interested in exploring the content of this book and in discussing the basic ideas underlining it. It is also interested in discussing the method of Hamka in tafsir, fiqh, the general characteristics of the book as well as the epistemological relationship between al-Azhar and especially al-Manar by a great Egyptian scholar, Muhammad `Abduh. The paper particularly argues that Hamka and his thought have exerted a great influence on social, cultural, and intellectual aspect in Indonesia.]]>
<![CDATA[ISLAMIC REFORM MOVEMENT IN INDONESIA AND BEYOND: Progress and Regress ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 2, No 1 (2008) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2008.2.1.129-150
<![CDATA[This paper is an attempt to review the Islamic reform agendas that have been set by Muslims reformists since the last century. Islamic reform movement has developed and spread from the Middle East to many Muslim countries in the world. Indonesia where Muslims represent the largest population enthusiastically welcomes such a movement. From Minangkabau in West Sumatra, Islamic reform movement then spreads into other areas in the country. It deals with issues that baffled modern Muslims, such as democracy, freedom, pluralism, and secularism. There are some progress and regress in how Muslims respond to those issues. In this article, I address four issues Muslim reformists discussed throughout the decades, namely: Islamic polity, women’s rights, religious freedom, and freedom of expression.]]>
<![CDATA[CONFRONTATION AND RECONCILIATION: Muslim Voices of Maluku Conflict (1999-2002) ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 1, No 2 (2007) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2007.1.2.379-402
<![CDATA[This paper seeks to examine some of the perceptions and attitudes developed by Muslims in relation to the social conflict of Maluku. This paper argues that there were no single views among Muslims with regard to the conflict. Some Muslim hard-liners in general have demonstrated hostile perceptions and confrontational attitudes toward their perceived enemy. They constructed the conflict as a “religious war,” and demanded that the Indonesian Council of Religious Scholars (MUI) issue a fatwa that would allow Muslims outside Maluku to fight against the enemy in Maluku. The Muslim moderates, on the other hand, tended to avoid religious vocabularies, while attempting to work out peaceful solutions. The semi-official MUI, Nahdlatul Ulama, and Muhammadiyyah perceived the conflict as not religiously driven; they viewed the conflict in a more sophisticated way. They saw no need to wage a religious war and no need to issue a fatwa for a national jihad.]]>
<![CDATA[THE DYNAMICS OF PESANTREN: Responses toward Modernity and Mechanism in Organizing Transformation ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 5, No 1 (2011) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2011.5.1.66-90
<![CDATA[The development of pesantren from time to time illustrates its significant role within communities. Its dynamic development appears clearly as a result of its ability to adapt into the external condition. Its communities are well-known with their social skills in dealing with external culture that comes from all types of challenges coming from outside. Pesantren has an internal mechanism to adapt into a new trend, due to the development of its function and differentiation. The empirical experiences show the ability of four imperative functions of pesantren, namely: high ability to adapt into the external world, wide-ranging goal achievement, integrative ability of unifying the unique aspects of pesantren as sub-culture, and ability in preserving the pesantren’s tradition with the principle “maintaining the old good tradition and gaining a new better tradition”. Differentiation mechanism is a gradual transformation process of pesantren that causes the steady increase of new units within it to perform their functions more effectively. This response leads to various models of pesantren.]]>
<![CDATA[SUFFERING FROM ‘POLITICAL EXHAUSTION’: The Dynamics of Nahdlatul Ulama (NU) in Indonesia’s Political Arena ]]>
<![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.2009.3.1.239-244
<![CDATA[Book Review:Book title:Nahdlatul Ulama and the Struggle for Power within Islam and Politics in IndonesiaAuthor:Robin BushNo. of Pages:xx + 236Year:2009Publisher:The Institute of Southeast Asian Studies, Singapore]]>
<![CDATA[THE DISCOURSE OF MUSLIM INTELLECTUALS AND `ULAMA’ IN INDONESIA: A Historical Overview ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 4, No 2 (2010) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2010.4.2.287-316
<![CDATA[Muslim intellectuals and `ulama’ are two notions necessary for attempts to get deep understanding of particularly Indonesian Muslim scholars. This paper analyses the discourse of Muslim intellectuals and `ulama’ in Indonesia before the independence period. The focus is on the practices and vectors which paved the way for the Muslim intellectuals and `ulama’ to come to the forefront in socio-political and cultural arena of Indonesia. The paper argues that the emergence of Indonesian intellectuals was not only influenced by Muslim organisations but also by Study Clubs. It further argues that irrespective of the diverse identification of Muslims intellectuals, those with secular educational background dominated the public spehere of Indonesia in the pre-independence period than those trained in pesantren or traditional Islamic education. This codition was a result of the nexus of the colonial contribution through so-called ethical policy, the rise of socio-political and cultural association, and the emergence of study club, which gave rise to Muslim intellectuals with secular educational background.]]>
<![CDATA[ISLAMIC AND RELIGIOUS STUDIES: Challenges and Opportunities for Twenty-First Century Indonesia ]]>
<![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.2009.3.1.1-34
<![CDATA[This paper explores challenges and opportunities for Religious and Islamic Studies in the opening years of the twenty first century. It is especially concerned with relationships between the Indonesian, North American and Global contexts in which the two disciplines are located and the ways in which scholarly discourse can be enriched by trans-national cooperation and discourse. It is argued that Religious Studies should be understood as an academic discourse about religion and must be clearly distinguished from religious discourse internal to and across confessional lines. In a more concrete way, the paper is concerned with the epistemological foundations of the academic study of religion and with the issue of pluralism. It is argued that in today’s globalized world pluralism is a fact that cannot be ignored or eliminated. Discussion on what Eck has identified as three dimensions of pluralism, civic, theoloÂgical and academic.]]>
<![CDATA[THE APLICATION OF ISLAMIC LAW IN INDONESIA: The Case Study in Aceh ]]>
<![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.2007.1.1.135-180
<![CDATA[This article provides an historical account of the implementation of Islamic law in Aceh and how the issue of Islamic law has been debated. The study will give more emphasis on the dynamics of the implementation of Islamic law, its historical development, typologies of Islamic law, leaders’ opinions regarding this issue, and the governments’ responses. This study argues that Islamic law in Aceh has been misinterpreted merely as h{udu>d law. In addition, it argues that the provincial government tends to put heavy emphasis on symbolic religious issues (such as the Islamic dress code and the usage of Arabic signs and letterheads), rather than the substance of Islamic law such as justice and prosperity for all. Finally, the study has made evident that implementing Islamic law is never a good method of attempting to resolve conflict. There is no need to establish Islamic law formally through the political process because, when politics enters in religious arena, it carries with it many interests.]]>
