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[Berkelakar and Directives in Palembang Malay: The Islamic Humor Discourse in Indonesia ]]>
<![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.2021.15.2.301-328
<![CDATA[This paper identifies cultural-linguistic practices in Palembang Malay humor and directives in Islamic speech in Indonesia. Berkelakar (make a joke), as part of everyday interactions among the people of Palembang, has not previously been examined. This mixed method research, using Partington’s theory of affective face and affiliation alignment, applies discourse analysis to 10 Islamic speeches to explore Palembangnese humor and directives. Humor in the form of kelakar (jokes), puns and abbreviations and directives in the form of advice appear most frequently in the lectures and teachings on Islam. As a result, this paper raises cultural awareness and highlights the tradition of humor for the people of Palembang and for Muslim and other communities across Indonesia.]]>
<![CDATA[“TEEN ISLAM” The Rise of Teenagers-Segmented Islamic Transmission through Popular Media in Indonesia ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 4, No 1 (2010) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2010.4.1.22-42
<![CDATA[Religious-cum-cultural studies have lately noted the increasing concern of people with the religious life of the young and the teenagers. The production and consumption of Islam for teenagers have been widely undertaken. The publications, both print and non-print, have become evidence of this increasingly wide production and consumption of Islam for teenagers. Much has been written for examining this production and consumption of Islam. But, less has been devoted to analysing the growing production of Islam segmented for Muslim teenagers, particularly in relation to the historical context of the rise of this teenagers-segmented Islam, genres of this teenagers-segmented Islamic print publication, and the way of presenting Islamic ideas. This paper focuses on the rise of Islamic teen literature along with its different genres in a current context of Indonesia. In doing so, it is particularly concerned with the examination of the production of Islamic ideas among those Muslim teenagers through such a kind of print publication.]]>
<![CDATA[TOWARD AN INDONESIAN CURRENT IN ISLAMIC EXEGESIS: An Attempt to Contextualize the Maqasid al-Quran ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 13, No 2 (2019) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2019.13.2.505-524
<![CDATA[The slogan that the al-Quran suits all time and space should not be just a rethoric. It should be proven in reality instead. As we live today, the distance has been very long from the time and space of the revelation of the al-Quran. This long time and spatial gap create gaps between the al-Quran and its readers. Therefore, there should be efforts to minimize the gaps by safeguarding the value and themes of the al-Quran. One of the important efforts is contextualization and revitalization of Quranic messages. This can be done by obtaining deep understanding of the al-Quran to uncover basic and universal message of the al-Quran which bridge time and space. The next step is to apply it led by principles of ulum al-Quran such as asbab al-nuzul and the concepts of Makkiyyah-Madaniyyah. This article not only focuses on reinterpretation of the al-Quran, but also applies the concept of contextualization of the Quranic messages under the slogan of the al-Quran suits all time and space. In addition, this article also exposes the contextualization of the al-Quran with the context of contemporary Indonesia through the reinterpretation of three concepts of ghanimah, jihad, and polygamy.]]>
<![CDATA[حزب مفدال الصهيوني الدينى وموقفه من عملية السلام الإسرائيلى الفلسطيني 1990-2000 ]]>
<![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.2008.2.1.195-216
<![CDATA[This article looks at the potentialities of a Jewish religious group called Mifdel as an obstacle to the Israeli-Palestinian peace process in the period 1990-2000. Generally, the international and regional context in the first decade of the peace process indicated a situation conducive to an interim and final settlement of the conflict. However, the two sides merely reached a partial settlement and failed in the more essential final settlement. The focus on Mifdel does not mean ignoring the role of other groups such as the hawkish wing of the Likud party and Moledet, the Islamic movement Hamas, and Jihad Islamic movements that still have an unrealistic outlook. This paper shows that Mifdel’s ideology, as it is implanted, radicalized and propagated, was an important source of resistance against the Israeli-Palestinian peace negotiations. For Indonesian Muslims, the Middle Eastern conflicts, especially the Palestinian-Israeli conflict, have caused very complicated problems. Regarded by some as religious conflicts these Middle Eastern tensions have influenced very much the dynamics of Muslim communities in Indonesia.]]>
<![CDATA[FEMALE IMAM AND KHATIB: The Progressive Tradition of Gender-Responsive Practices in Balingka, West Sumatera ]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 11, No 2 (2017) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2017.11.2.531-550
<![CDATA[The practice of allowing women to be the imam and khatib for Eid prayer in Balingka has become a long tradition for more than a century. The simple way of thinking, the topographic problem, and the intention to form united community have allowed this tradition to be still practiced today. In reality, such tradition has never been mentioned in the classic fiqh (Islamic jurisprudence). In fact, allowing women to be the imam and khatib in Eid prayer never occurs in Islamic community from other regions. To reach the goal of silaturrahim (the bond of friendship) between the local settlers and perantau (local people who live or work in other regions) also contribute to the perseverance of this tradition. This practice serves as the intermediary between the tendencies of fanaticism of traditional Islam and the radical religious changes offered by liberal Islam. Unknowingly, this practice, which is started from the small village, and inspired from the simple way of thinking, has implemented the notion of gender equality that promoted by the group of progressive Islam.]]>
<![CDATA[ISLAM, POLITICS AND IDENTITY IN WEST SUMATRA ]]>
<![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.2013.7.1.96-118
<![CDATA[Since Indonesia has undergone a decentralisation phase, its regions have searched for their local identities. In West Sumatra, for instance, Islam is dominant. Consequently, there has been a constant attempt to infuse Islamic values into social, political and economic aspects. The paper seeks to contextualise the key phases in the history of West Sumatra in the broader history of the archipelago and the Malay world, and to show how key events in West Sumatra and at the national level set the parameters for later debates about Islam and identity in the region. The paper argues that now, as in the past, the relationship between Islam, a global religion, and Minangkabau culture was, and is, simultaneously contested. It is also found that Islam as an ideology was subordinated after Independence days, and again under the New Order. The strong association between Islam and regional identity only solidified in the post-Suharto. Now, regional governments has been utilising claims that local customs are based on Islam and Islam is based on the Qur’an.]]>
<![CDATA[STUDENTS’ RELIGIOUS TOLERANCE: Comparing Muslim Students at Public Schools and Pesantren ]]>
<![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.2022.16.2.326-351
<![CDATA[Due to modernization and globalization, Indonesian Muslims today face complicated difficulties related to cultural diversity. The moderation allows Muslims to learn the religion from a variety of sources both inside and outside of school. Religious education is typically taught in public schools, boarding schools, and madrasas. This article aims to identify the religious tolerance among students at public schools and Pesantren. The study also examines the causes of the tolerable inequalities among students in three different school categories by putting the phenomenon in a social and policy context. The Data were collected by distributing survey to 926 students in 2021 in North Sulawesi. According to the findings, Muslim students in public schools and public madrasas are significantly more tolerant than those at Pesantren, and both groups of students are equally tolerant. Our understanding of how educational policies affect Muslim students’ religious tolerance outside of Java has been expanded by this surprising finding.]]>
<![CDATA[THE NAHDLATUL ULAMA: Its Early History and Contribution to the Establishment of Indonesian State ]]>
<![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.2011.5.2.247-282
<![CDATA[Established on 31 January 1926 in Surabaya, East Java, by some prominent kyais like K.H. Abdul Wahab Hasbullah and K.H. Hasyim Asy’ari, the Nahdlatul Ulama was born in the culture of pesantren where ‘traditional Islam’ has been rooted and preserved. In this context, the Nahdlatul Ulama declared its religious ideology as ‘ahl al-sunnah wa al-jama’ah.’ This religious ideology has become important characteristics of the Nahdlatul Ulama that differentiate itself from Muslim ‘modernist’ organizations. In its early movements, the Nahdlatul Ulama plyed a pivotal role by, for example, banning the Muslim youths from entering the Dutch military service, prohibiting the Muslims from supporting the Dutch army, and rejecting the Dutch aid which was offered to the Nahdlatul Ulama’s madrasas. Furthermore, together with other nationalist movements, the Nahdlatul Ulama actively took part in the process of establishing the Indonesian State and in the war to defend the Indonesian independence against the Dutch who tried to re-establish their colonial rule in Indonesia. These facts, undoubtedly, proved that the Nahdlatul Ulama made a great contribution to the nation and state of Indonesia.]]>
<![CDATA[TRADITIONAL MADRASAH, STATE POLICIES AND THE RISE OF INTEGRATED ISLAMIC SCHOOLS IN JAMBI ]]>
<![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.2021.15.1.75-102
<![CDATA[This paper discusses why the schools were well-liked and flourished; what factors drive this phenomenon? Different from many studies that have analyzed the development of integrated Islamic schools in general in Indonesia, this article focuses on the more specific Jambi case. Using social movement theory, this article argues that in addition to liberal policies that open wide opportunities for anyone to express themselves in the public sphere, including Islamists, the need for the Jambi Malay community for religious education is also an important factor. While previously this need was fulfilled by the presence of traditional Malay madrasas, which teach Islam in the afternoon after students return from school, the education standardization policy implemented by the Indonesian government has made their existence deteriorate. Taking advantage of these conditions, integrated Islamic schools have emerged to offer a full-day Islamic education model to the Muslim middle class, who are anxious about their children’s future due to lack of supervision after their time is up for work.]]>
<![CDATA[RELIGIOUS COURT IN INDONESIA: History and Prospect ]]>
<![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.2009.3.2.297-313
<![CDATA[Since the enactment of Law No. 7 in 1989, religious courts have gained an equal position, in terms of jurisdiction, to other courts in Indonesia, a status that took a considerable time to realize. This article discusses the historical development of religious courts in Indonesia from the early period of Islam in the country to the post-independence period. It particularly highlights internal and external factors which underpin the development of religious courts. Further, this paper examines the development of religious courts under the auspices of the Supreme Court. In the early period of Islam in Indonesia, there was no explicit dichotomy between Islamic and public courts. Religious courts had sole power in the judiciary. During the colonial period, however, the Dutch and Japanese limited the authority of religious courts. After Indonesian independence, the status and authority of religious courts did not change much until the implementation of the Law in 1989.]]>
