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 POPULARIZING FACTORS OF MUSLIM WOMEN’S WEAR IN INDONESIA: From Politic, Media to Fashion ]]>
<![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.2023.17.2.423-451
<![CDATA[This article focuses on exploring factors behind the rising popularity of veiling during the 2000s. The surging fame of the women’s Muslim wear is stimulated by the changing trend within the political realm marked by the resurgence of political Islam. These alterations in the political milieu prompted corresponding adjustments in the government's stance towards Islam. Notably, there was a more accommodating approach reflected in policy reforms concerning religious matters. In addition, there are other factors that lead to the rising fame of veil among Indonesian Muslims including media, fashion as well as the celebrity factor. Media in all forms indeed play influential role in promoting the veil with songs, movies and magazines exposing the veil in a positive light. Interestingly, the songs and movies tend to use the encouragement rather obliging the veil; they ways used by the policy. Further usage by celebrity then lead to the extent where the veil becomes common. An interesting yet ironic fashion development turns out to be source for criticism as some of them deemed to be inappropriate. Still, the trend shows that veil has become common to the extent that the emergence of variety is inevitable.]]>
<![CDATA[CONTESTATION BETWEEN STATE LAW AND ISLAMIC LAW IN LEGAL PRACTICES AMONG INDONESIAN MUSLIMS ]]>
<![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.2012.6.2.417-422
<![CDATA[BOOK REVIEW:Book title:Modernization, Tradition and Identity; The Kompilasi Hukum Islam and Legal Practice in the Indonesian Religious Courts Author:Euis NurlaelawatiNo. of Pages:297Year:2010Publisher:ICAS/ Amsterdam University Press]]>
<![CDATA[SOUNDING ISLAM IN CONTEMPORARY INDONESIA: The Transformation of Javanese Tembang ]]>
<![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.2022.16.1.197-222
<![CDATA[This article examines the relationship between sound and religion focusing on mediated religion and the transformation of sonic sensation. It studies a Javanese children’s song (tembang dolanan) called Ilir-Ilir (Javanese pronunciation: [iler iler]) which is an example of a Javanese song bearing a deep philosophy, richness of interpretations, and modes of presentation. Examining the Javanese song Ilir-ilir, this paper examines the two dimensions of the song and the transformation of tembang dolanan into the Islamic ones through the meaning-making and sonic dimension to generate Islamic sensation. The analysis goes beyond the textual tradition -in case of the song i.e., lyrics and textual dimension of the song- as looking at the interpretation of the song and the sonic atmosphere of sound. The article further argues that the transformation Javanese Ilir-ilir delivers an important insight of relationship between sound and religion as to which sound contributes to the making of religious sensation and reverberates the mediated religion through sensational form.]]>
<![CDATA[معالم الفكر الإسلامي قبل ظهور الاتجاه السلفي بإندونيسيا ]]>
<![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.2008.2.2.419-463
<![CDATA[It's difficult to speak of the characteristics of Islamic thought in Indonesia during the early period the 9th century until toward the end of the 16th century. The unavailability of the resources on this issue and the attitude of Indonesians in general that prefer spirituality rather than thought and ideas serve as the main reason for this difficulty. It is with this challenge in mind that is paper is designed. It is aimed at historically describing the development, characteristics and thrusts of Islamic thought in Indonesia prior to the advent of the salafi current of thought. It brings to light first, the irrevocable role of the Arabs, the Persians, and the Indians in the dissemination of Islam in the country. It argues that Islamic thought in Indonesia is influenced to a large extent by the dynamics of religious thought in these regions. Given its very nature, Islamic thought in Indonesia was impregnated by the dynamic tension between the Sunnites and the Shi‘ites, the Shafi‘ites and the non-Shafi‘ites, the Sunni Orthodox Tasawuf and the Philosophical Heterodox Tasawuf as well as between the Sunnites and the Batinites.]]>
<![CDATA[ISLAMISM IN MADURA: From Religious Symbolism to Authoritarianism ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 12, No 2 (2018) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2018.12.2.159-194
<![CDATA[The article scrutinizes the role and action of a number of Muslim organizations established by some prominent kiais in Pamekasan Madura, namely Badan Silaturrahmi Ulama Pesantren Madura (BASSRA/The Board of Madurese Pesantren Ulama), Aliansi Ulama Madura (AUMA/The Alliance of Madurese Ulama), and Forum Kiai Muda (FKM/The Forum of Young Kiais). These organizations, on the basis of their religious thoughts and movements, have been able to massively mobilize and organize their followers while at the same time create a multi-layered sectarianism. The sectarianism promulgated by these organizations seems to disrespectfully neglect interreligious and interethnic relations which rest within heterogeneous reality of the Madurese society. Consequently, the domination of the religious elites seems to “lock” the freedom of thought in religion. This article argues that Islamism in Pamekasan—as a variant of Islam in response to the global phenomena on religious fundamentalism—has uniquely focused on what so-called “nationalization of Islam”. It implies that the Islamist groups in Pamekasan attempt to mobilize their followers, on behalf of Islam, in order to not only establish an Islamic state but also to renovate Indonesia.]]>
<![CDATA[CAN THE MUSLIM WORLD BORROW FROM INDONESIAN CONSTITUTIONAL REFORM? A Comparative Constitutional Approach ]]>
<![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.2007.1.1.75-99
<![CDATA[This paper attempts to analytically examine the possibility of constitutional borrowing for the Muslim world regardless the differences in history, system, culture, language, and characteristics. It discusses this issue by looking at the arguments put forth by the opponents of comparative constitutional interpretation and their counter arguments. It will consider materials from Canada, USA, South Africa, Singapore, Malaysia, and Hungary, taking the position that constitutional borrowing can be justified. The paper argues that the 1999-2002 Indonesian constitutional reform should be taken into account by other Muslim countries in undertaking their constitutional reform. The substantive approach of the Shari‘ah that has been used in Indonesia has shown that Muslim world can reform its constitutions without the “assistance” of Western foreign policy. Indonesian constitutional reform has demonstrated that Islamic constitutionalism comes from within Islamic teaching and the Islamic community itself; it is a home grown product.]]>
<![CDATA[MUSLIM CULTURAL IDENTITY AND ATTITUDE CHANGE AMONG TOLAKINESE COMUNITY IN KENDARI ]]>
<![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.2016.10.2.355-374
<![CDATA[This article analyses the changing attitude and cultural identity of Tolakinese Muslim Community in Kendari. It focuses on four cultural values: 1) kohanu (shy); 2) merou (courtesy); samaturu (solidarity); 4) taa ehe tunai tui (introspection). The findings shows that people in the rural area are generally maintaining their culture while people in urban area have a contrast attitude as cultural values have been degraded in practices. This degradation eventually resulted in the changing attitudes of Tolakinese society. In general, even though there is a small group of people who still understand and or practice the tradition, there is a trend of degradation in the cultural values. There are factors behind this trend, among them are: education, living in the city and mixed marriage. Realizing the potential extinction and the importance of the tradition, several efforts are taken by traditional leaders aiming at preserving the culture of Tolaki. Among the efforts are socialization and contextualization of the tradition in line with the development and the values of Islam.]]>
<![CDATA[QAḌIYAT AL-ISLĀMAWIYYAH, SIYĀSAT AL-HAWIYYA, WA AL-SHABĀB AL-INDŪNISIY FĪ ‘AṢR MĀ BA’D AL-ḤAQĪQAH ]]>
<![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.2024.18.2.634-666
<![CDATA[This article highlights the influence of Islamism and identity politics on Indonesian younger generation in the post truth era by emphasizing on the role of information technology and social media in spreading those ideologies. The research uses mixed methods of combining quantitative analysis with qualitative analysis, in which data are collected though questionnaire and interviews with those Indonesian Muslim youths as well as employing content analysis of social media accounts, religious publication, and education background. The results indicate that social media plays major role among the youths in the spread of Islamism ideas, whereas social, economic, and political factors significantly influence the acceptance of those ideologies. In addition, the institutions of education and religion shape the awareness of the youths, but curriculum improvement is still needed to promote religious pluralism and national resilience. This article recommends the reinforcement of national identity and cultural pluralism, including education policy which will withstand the intrusion of Islamism and identity politics in Indonesia.]]>
<![CDATA[HISTORICAL STUDY ON THE CHANGES OF RELIGIOUS AND MORAL EDUCATION IN INDONESIA ]]>
<![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.2014.8.1.39-58
<![CDATA[This historical study answers questions on phases of terms and philosophical changes of religious teaching in Indonesia since 1945-2013. The study shows that the subject’s term from 1945-1950 was Religious Teaching. Meanwhile in 1951, the term was converted into Religious Education. The term religious teaching was judged inappropriatly as its’ orientation only focused on knowledge dimension. However, religious education also covered dimensions of attitude, knowledge, and skills. Therefore, those three dimensions were covered in the term of “education”. Thus, the latest term was continuously used until 2012. The juridical basis that strengthened the term of education were made during that period. The year of 2002-2012 was regarded as a steady phase for the term as the 1945 Convention finally converted the term of teaching into education. In 2013, religious education term was changed into “religious and moral education”. The term change did not mean that “moral education” should stand alone as a separate subject of religious education but moral education must refer to religion.]]>
<![CDATA[MURŪNAH IJTIHĀD JAM‘IYYAH NAHḌAH AL-‘ULAMA: Min Fiqh al-Ḥaḍārah ilā Dīn al-‘Ishrīn ]]>
<![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.2023.17.1.213-237
<![CDATA[This Research aims at reviewing the formation of Ijtihad of Nahdlatul Ulama in the various movements and activities for welcoming the centenary of its establishment. Nahdlatul Ulama is the biggest Muslim Organization in Indonesia that has strategic role in assisting the Muslim society. It can be seen in many confusion and dynamic of contemporary lives. Nahdlatul Ulama plays an important role in exposing people on humanism and civilization. The strategic issues concerning interreligious violence, social inequality, economic disfranchise and various other issues regarding human problems faced by people that become special concern of Nahdlatul Ulama. With the eve its centenary, Nahdlatul Ulama applies plans and strategy by arranging forums of fiqh peradaban (civilization-based Islamic jurisprudence) and Religion of Twenty in the effort of constructing responsive and progressive ijtihad in providing the solution of human problems. Through the library research, it is discovered that the construction of Islamic jurisprudence in fiqh peradaban forum and Religion of Twenty is conducted through maqasid al-shari’ah.]]>
